{"slug":"pta0005.pta002","id":"greek:pta:pta0005.pta002","title":"Glaphyra in Pentateuchum","title_source":"Glaphyra in Pentateuchum","author":"Cyrill of Alexandria","genre":"commentary","date":"0300–0339","tradition":"greek","coverage":"not-located","coverage_claim":{"status":"not-located","text":"No English translation is known: a language model asked twice could name none, and the source corpus records none. That is not proof — 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":"2026-11-15T07:05:39Z","cost_usd":0.33404},"source":{"registry_id":"greek:pta:pta0005.pta002","work_id":"pta0005.pta002","edition":"pta","language":"","license":"CC BY-SA 4.0","url":"https://pta.bbaw.de/text/urn:cts:pta:pta0005.pta002.pta-grc1"},"stats":{"passages":640,"english_words":179487,"coptic_letters":0,"source_letters":728308,"commentary_units":3801,"commentary_kinds":9,"derived_notes":7,"ambiguities":1048,"work_notes":6,"external_links":0,"timeline":6},"summary":{"work":"pta0005.pta002","abstract":"Cyril of Alexandria's Glaphyra in Pentateuchum is a typological commentary on the Pentateuch, interpreting the Law and history of Israel as prefigurations of Christ and the Church. Written as a series of elegant, rhetorical treatises rather than verse-by-verse exegesis, it reflects Cyril's mature Christology after the Nestorian controversy (post-431). The work was widely copied in Byzantine monastic circles and used in catenae, influencing later allegorical exegesis. The Greek text survives in medieval manuscripts, with the earliest from the 10th century; the edition used here is based on the 19th-century Patrologia Graeca critical text.","historical_context":"Cyril of Alexandria (c. 378–444) composed the Glaphyra in the 430s, after the Nestorian controversy and the Council of Ephesus (431), as its Christology reflects post-Ephesian orthodoxy. The work was written in Greek in Alexandria, Egypt, for a Christian audience engaged in theological and exegetical debates. It belongs to the genre of typological commentary, common in the Alexandrian tradition, and was transmitted through Byzantine monastic circles, where it was copied and used in catenae. The earliest surviving manuscripts date from the 10th century, with the text preserved in the Patrologia Graeca. The Glaphyra was translated into Latin in the 16th century and influenced later allegorical exegesis, though it never achieved the canonical status of Cyril's Christological works.","significance":"The Glaphyra exemplifies Alexandrian typological exegesis, reading Christ into Old Testament passages that modern scholarship treats as purely Israelite. It influenced Byzantine and medieval Christian interpretation of the Pentateuch and was used in catenae, shaping later allegorical methods. Its mature Christology also provides insight into post-Ephesian orthodoxy.","timeline":[{"date":"c. 378–444","event":"Life of Cyril of Alexandria"},{"date":"431","event":"Council of Ephesus; Nestorian controversy"},{"date":"430s","event":"Composition of Glaphyra in Pentateuchum"},{"date":"10th c.","event":"Earliest surviving Greek manuscripts"},{"date":"16th c.","event":"Latin translation of Glaphyra"},{"date":"19th c.","event":"Critical edition in Patrologia Graeca"}],"relations":[{"work":"Patrologia Graeca","relation":"Contains the critical edition of the Greek text","key":"","label":null,"url":null},{"work":"Cyril's Christological works","relation":"Shares mature Christology post-Ephesus","key":"","label":null,"url":null},{"work":"Alexandrian exegetical tradition","relation":"Continues typological and allegorical methods","key":"","label":null,"url":null},{"work":"Byzantine catenae","relation":"Used as a source for excerpts","key":"","label":null,"url":null},{"work":"Latin translations of patristic commentaries","relation":"Influenced later allegorical exegesis","key":"","label":null,"url":null}],"external_links":[],"cautions":["The exact date of composition is not specified; the 430s is inferred from the work's mature Christology post-431.","The earliest surviving manuscripts date from the 10th century, leaving a gap of several centuries from the original.","The edition used (pta) is based on the 19th-century Patrologia Graeca, which may not include a full apparatus of variant readings."],"model":"deepseek/deepseek-v4-flash:floor","provider":"Relace","cost_usd":0.000468,"generated":"2026-11-15T07:05:36Z"},"links":[{"kind":"source","label":"Patristic Text Archive","url":"https://pta.bbaw.de/text/urn:cts:pta:pta0005.pta002.pta-grc1"}],"checks":{"work":"pta0005.pta002","status":"warn","blocking":[],"warnings":[{"code":"commentary-single-kind","i":"354","kind":"scripture"},{"code":"commentary-single-kind","i":"405","kind":"scripture"}],"stats":{"passages":640,"translated":640,"commentary_passages":640,"commentary_units":3801,"english_words":179487,"source_letters":728302,"commentary_kinds":9},"model":"deepseek/deepseek-v4-flash:floor"},"work_notes":[{"unit":"sense","kind":"sense","basis":"text","lemma":"","severity":"info","text":"Cyril’s Glaphyra is a typological commentary on the Pentateuch, interpreting the Law and history of Israel as prefigurations of Christ and the Church. It is not a verse-by-verse exegesis but a series of elegant, rhetorical treatises.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"dating","kind":"chronology","basis":"external","lemma":"","severity":"info","text":"Cyril of Alexandria (c. 378–444) wrote the Glaphyra after the Nestorian controversy (after 431), as its mature Christology reflects post-Ephesian orthodoxy. The work is securely attributed to Cyril and dates to the 430s.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"reception","kind":"reception","basis":"external","lemma":"","severity":"info","text":"The Glaphyra was widely copied in Byzantine monastic circles and used in catenae. It was translated into Latin in the 16th century and influenced later allegorical exegesis, though it never achieved the canonical status of Cyril’s Christological writings.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"transmission","kind":"transmission","basis":"external","lemma":"","severity":"info","text":"The Greek text survives in several medieval manuscripts, the earliest from the 10th century. The edition used here (pta) is based on the critical text of the 19th-century Patrologia Graeca, which collated the major witnesses.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"sense","kind":"sense","basis":"text","lemma":"","severity":"caution","text":"This edition does not include a full apparatus of variant readings or a translation. Readers seeking the original Greek must consult the Patrologia Graeca volume; the present notes only summarize the content and context.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"caution","kind":"caution","basis":"background","lemma":"","severity":"caution","text":"Cyril’s typology often reads Christ into passages that modern historical-critical scholarship would treat as purely Israelite. The Glaphyra is a work of theological interpretation, not historical exegesis, and should be read as such.","cites":[],"named_sources":[],"dropped_cites":[]}],"derived_work_notes":[{"kind":"coverage","severity":"info","text":"No English translation is known: a language model asked twice could name none, and the source corpus records none. That is not proof — translations in dissertations, recent books and other modern languages are easily missed."},{"kind":"limit","severity":"caution","text":"The English is a machine draft produced passage by passage from the transcribed Coptic; no human has verified it. The commentary is model-written and cites only keys the pipeline could resolve."},{"kind":"register","severity":"info","text":"Register: commentary in ancient Greek; the English keeps the liturgical formulae and the vocatives rather than normalising them."},{"kind":"structure","severity":"info","text":"Passages: 640 narrative."},{"kind":"caution","severity":"caution","text":"2 passage(s) are fragmentary in the source; the English bridges each break and says so in the note."},{"kind":"scripture","severity":"info","text":"5 scriptural phrase match(es) noted: John 1:1; John 1:14; John 1:29; John 4:10; John 8:12."},{"kind":"source","severity":"info","text":"Source edition: pta — CC BY-SA 4.0"}],"derived_structure":{"narrative":640},"term_index":[],"citations":{},"segments":[{"i":1,"ref":"p1","source":"ΤΟΥ ΕΝ ΑΓΙΟΙΣ ΠΑΤΡΟΣ ΗΜΩΝ ΚΥΡΙΛΛΟΥ ΑΡΧΙΕΠΙΣΚΟΠΟΥ ΑΛΕΞΑΝΔΡΕΙΑΣ ΓΛΑΦΥΡΩΝ ΕΙΣ ΓΕΝΕΣΙΝ\n\nΛΟΓΟΣ ΠΡΩΤΟΣ\n\nὍτι διὰ πάσης τῆς Μωσέως γραφῆς, τὸ τοῦ Χριστοῦ μυστήριον αἰνιγματωδῶς σημαίνεται.\n\nἘρευνᾶτε τὰς Γραφὰς, τοῖς Ἰουδαίων δήμοις προσπεφώνηκεν ὁ Χριστός· οὐχ ἑτέρως ἂν ἰσχύσαι τῆς αἰωνίας ζωῆς ἐφικέσθαι τινὰς, ἐναργέστατα λέγων, εἰ μὴ καθάπερ τινὰ θησαυρὸν ἀνορύττοντες τὸ γράμμα τὸ νομικὸν, τὸν ἐν αὐτῷ κεκρυμμένον περιεργάζοιντο μαργαρίτην, τουτέστι, Χριστὸν, ἐν ᾧ πάντες εἰσὶν οἱ θησαυροὶ τῆς σοφίας καὶ γνώσεως οἱ ἀπόκρυφοι, κατὰ τὴν τοῦ μακαρίου Παύλου φωνήν. Περὶ τῆς οὕτω σεπτῆς καὶ ἀξιαγάστου σοφίας ἤτοι γνώσεως ἔφη που καὶ Σολομῶν· Ἐὰν ζητήσῃς αὐτὴν ὥσπερ ἀργύριον, καὶ ὡς θησαυροὺς ἀνερευνήσῃς αὐτὴν, τότε συνήσεις φόβον Κυρίου, καὶ ἐπίγνωσιν Θεοῦ εὑρήσῃς. Γένοιτο δ’ ἂν οὐδὲ τοῦ τοιοῦδε τὸ ἰσοστατοῦν, παρά τε τοῖς τὴν ἀμώμητον ἐπαινοῦσι ζωὴν, καὶ κατορθοῦν ᾑρημένοις τὰ πάντων ἄριστα καὶ ἐξαίρετα, καὶ φωτὸς τοῦ θείου τὸν οἰκεῖον ἀναπιμπλᾶσι νοῦν· διά τοι τοῦ δεῖν τοῖς περὶ Θεοῦ λόγοις ἀκαταλήπτως ἐντρυφᾷν, καὶ λύχνον ὥσπερ τινὰ ποιεῖσθαι τὸ Γράμμα τὸ ἱερὸν, κατὰ τὸν ἅγιον Ψαλμῳδὸν διακεκραγότα τε καὶ λέγοντα· Λύχνος τοῖς ποσί μου ὁ νόμος σου, καὶ φῶς ταῖς τρίβοις μου. Οὐκοῦν ἐπειδήπερ σαφῶς καὶ ἀναφανδὸν ζωῆς ἐστι τῆς αἰωνίου πρόξενον, καὶ ἁπάσης ἡμῖν εὐθυμίας ὁδὸς τὸ περιεργάζεσθαι φιλεῖν τὸ Χριστοῦ μυστήριον·","english":"Of Our Holy Father Cyril, Archbishop of Alexandria, Glaphyra on Genesis\n\nFirst Discourse\n\nThat throughout the whole of Moses' writing, the mystery of Christ is signified enigmatically.\n\n\"Search the Scriptures,\" Christ addressed to the Jewish multities; he said, most clearly, that no one could otherwise attain eternal life unless, as if digging up a treasure, they examine the legal letter, the pearl hidden within it, that is, Christ, in whom are all the hidden treasures of wisdom and knowledge, according to the voice of the blessed Paul. Concerning this so venerable and admirable wisdom or knowledge, Solomon also said somewhere: \"If you seek it like silver, and search it out like treasures, then you will understand the fear of the Lord, and you will find knowledge of God.\" Nothing would be equal to this for those who praise the blameless life and have chosen to achieve the best and most excellent things, and who fill their own mind with divine light; therefore, it is necessary to delight in the words about God without ceasing, and to make the sacred Letter a kind of lamp, as the holy Psalmist cried out and said: \"A lamp for my feet is your law, and a light for my paths.\" Therefore, since clearly and manifestly it is the provider of eternal life and the path to all good cheer for us to love to examine the mystery of Christ.","structure":"narrative","commentary":[{"unit":"structure","kind":"structure","basis":"text","lemma":"ΛΟΓΟΣ ΠΡΩΤΟΣ","severity":"info","text":"The heading 'First Discourse' marks the beginning of the commentary proper, following the work's title and a thematic summary.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"scripture","kind":"scripture","basis":"text","lemma":"Ἐρευνᾶτε τὰς Γραφὰς","severity":"info","text":"Cyril attributes 'Search the Scriptures' to Christ, but the exact phrase is not a direct biblical quotation; it likely paraphrases John 5:39 or similar exhortations.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"scripture","kind":"scripture","basis":"text","lemma":"Ἐὰν ζητήσῃς αὐτὴν ὥσπερ ἀργύριον","severity":"info","text":"Cyril cites Solomon, alluding to Proverbs 2:4-5, which urges seeking wisdom like silver to gain fear of the Lord and knowledge of God.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"scripture","kind":"scripture","basis":"text","lemma":"Λύχνος τοῖς ποσί μου ὁ νόμος σου","severity":"info","text":"The psalmist's words 'A lamp for my feet is your law' echo Psalm 119:105 (LXX 118:105), emphasizing the law as a guiding light.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"background","kind":"background","basis":"text","lemma":"τοῦ μακαρίου Παύλου","severity":"info","text":"Cyril invokes 'the blessed Paul' as authority for Christ as the hidden treasure, reflecting a common Alexandrian exegetical strategy linking Pauline typology to Mosaic law.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"reception","kind":"reception","basis":"text","lemma":"ΓΛΑΦΥΡΩΝ ΕΙΣ ΓΕΝΕΣΙΝ","severity":"info","text":"The title 'Glaphyra' (elegant or polished comments) signals Cyril's allegorical method, influential in later Byzantine and medieval Christian exegesis of the Pentateuch.","cites":[],"named_sources":[],"dropped_cites":[]}],"ambiguities":["The phrase 'Ἐρευνᾶτε τὰς Γραφὰς' is not a verbatim New Testament citation; Cyril may be paraphrasing or conflating several passages.","The identity of 'the blessed Paul' is assumed to be the Apostle Paul, but no specific epistle is cited."],"confidence":"high","notes":[]},{"i":2,"ref":"p2","source":"φέρε δὴ πάλιν ἱδρῶτα προσθέντες τὸν ὀνησιφόρον, καὶ πρό γε τῶν ἄλλων καὶ ἡμῖν αὐτοῖς, τὰ δι’ ὧν ἂν ἡμῖν τὸ Χριστοῦ μυστήριον εὖ μάλα κατασημαίνοιτο, συναγεῖραί τε ἅμα, καὶ ὅπως ἂν ἕκαστον ἐννοιῶν ἔχοι, διειπεῖν σπουδάσωμεν· ὡς ἂν γένοιτο τὰ πρὸς ἡμῶν εἰρημένα λεπτὰς ἔχοντα φαντασίας, ἔσθ’ ὅτε τὸ ἀληθέστερον θεωρημάτων, πρόφασις ἀγαθὴ τοῖς εὐμαθεστέροις, καὶ ἀναβασμοὶ τρόπον τινὰ, πρὸς τὴν ἀμείνονά τε καὶ ὑπερτάτω κειμένην ἀνακομίζοντες γνῶσιν. Ἐκθησόμεθα δὲ χρησίμως, πρότερον μὲν, τὰ ἱστορικῶς πεπραγμένα· διασαφήσαντες δὲ τὰ τοιάδε συμμέτρως, καὶ οἷά περ ἐκ τύπου καὶ σκιᾶς μεταπλάττοντες τὸ διήγημα, σαφῆ ποιησόμεθα τὴν ἀφήγησιν, ἀπονενευκότος ἡμῖν τοῦ λόγου πρὸς τὸ Χριστοῦ μυστήριον, καὶ αὐτὸν ἔχοντος πέρας, εἴπερ ἐστὶν ἀληθὲς, ὅτι τέλος νόμου καὶ προφητῶν ὁ Χριστός. Εἰ δέ πη γένοιτο καὶ ἀφαμαρτεῖν τῶν πρεπωδεστέρων ὡς ἐν ἰσχνότητι νοημάτων καὶ ἀσαφείᾳ πολλῇ, συγγνώμονας εἶναι προσήκει τρὺς ἐντευξομένους. Ἰστέον δὲ δὴ, ὅτι Περὶ τῆς ἐν πνεύματι καὶ ἀληθείᾳ προσκυνήσεως καὶ λατρείας ἑπτακαίδεκα συνθέντες βιβλία, καὶ πολλὴν ἐν ἐκείνοις ἀθροίσαντες νοημάτων πληθὺν, παρήκαμεν οἰκονομικῶς τῇ προκειμένῃ συγγραφῇ τὰ ἐντεταμένα κεφάλαια, καὶ ἀβασάνιστα τετηρήκαμεν· κἂν εἴ που συνέβη μνημονεῦσαί τινος ὡς ἐξ ἀναγκαίου λόγου. Ἀρξόμεθα τοίνυν τῶν ἐπὶ τῇ Γενέσει γλαφυρωτέρων· οὕτω τε λοιπὸν ἐφεξῆς τὰ πέντε Μωσέως δραμόντες βιβλία, περιεργασόμεθα πρὸς αὐτοῖς καὶ τὰ ἐκ τῆς ἑτέρας γραφῆς τῷ προκειμένῳ χρήσιμα σκοπῷ.","english":"Let us again apply ourselves with profitable toil, and before all else for our own sake, let us endeavor to gather together and explain how each thing is to be understood, so that the mystery of Christ may be well signified to us through them. Thus what we say, having subtle conceptions, may at times serve as a good occasion for the more discerning, and as steps, as it were, leading up to the better and highest knowledge. We shall usefully set forth first the things that happened historically; and after explaining such matters in due measure, reshaping the narrative as from type and shadow, we shall make the exposition clear, our discourse turning toward the mystery of Christ and having its end in him, if it is true that Christ is the end of the law and the prophets. And if anywhere we should fall short of what is most fitting, due to the thinness and great obscurity of our thoughts, it is proper for those who read to be indulgent. Let it be known that, having composed seventeen books on worship and service in spirit and truth, and having gathered in them a great abundance of thoughts, we have left aside for the present work, by design, the more intense chapters, and have kept them unexamined—except if somewhere we happened to mention something out of necessity. We shall therefore begin the more polished comments on Genesis; and thus in order we shall run through the five books of Moses, and in addition we shall examine whatever from other scripture is useful for the present purpose.","structure":"narrative","commentary":[{"unit":"sense","kind":"sense","basis":"text","lemma":"φέρε δὴ πάλιν ἱδρῶτα προσθέντες τὸν ὀνησιφόρον","severity":"info","text":"Cyril frames his exegetical labor as 'profitable toil' (ἱδρῶτα ὀνησιφόρον), a rhetorical gesture that aligns his commentary with ascetic effort and spiritual reward.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"term","kind":"term","basis":"text","lemma":"γλαφυρῶν","severity":"info","text":"The title 'Glaphyra' (γλαφυρά) means 'polished' or 'elegant' comments, indicating a refined, typological reading of Scripture distinct from literal exposition.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"background","kind":"background","basis":"text","lemma":"ἑπτακαίδεκα βιβλία","severity":"info","text":"Cyril refers to his earlier seventeen-book work 'On Worship and Service in Spirit and Truth' (Περὶ τῆς ἐν πνεύματι καὶ ἀληθείᾳ προσκυνήσεως καὶ λατρείας), now lost, which he says he deliberately sets aside here.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"structure","kind":"structure","basis":"text","lemma":"Ἀρξόμεθα τοίνυν τῶν ἐπὶ τῇ Γενέσει γλαφυρωτέρων","severity":"info","text":"This passage serves as a programmatic introduction: Cyril announces he will proceed through the five books of Moses, beginning with Genesis, and will incorporate other scriptural material as needed.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"reception","kind":"reception","basis":"text","lemma":"τέλος νόμου καὶ προφητῶν ὁ Χριστός","severity":"info","text":"Cyril asserts that Christ is the 'end' (τέλος) of law and prophets, a Christological hermeneutic central to Alexandrian exegesis and echoed in later patristic tradition.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"caution","kind":"caution","basis":"text","lemma":"ἀφαμαρτεῖν τῶν πρεπωδεστέρων","severity":"caution","text":"Cyril preemptively asks readers' indulgence for any shortcomings due to 'thinness and obscurity' (ἰσχνότητι νοημάτων καὶ ἀσαφείᾳ πολλῇ), a humility topos that may also reflect awareness of the text's difficulty.","cites":[],"named_sources":[],"dropped_cites":[]}],"ambiguities":["The phrase 'ἑπτακαίδεκα βιβλία' (seventeen books) is clear in number, but the work is lost, so its exact content and relation to the Glaphyra remain uncertain.","The Coptic text is not present; the Greek is the source, and the English draft is a translation. No Coptic ambiguities arise."],"confidence":"high","notes":[]},{"i":3,"ref":"p3","source":"Περὶ τοῦ Ἀδάμ.\n\nα. Ὁ νομομαθὴς ἀληθῶς καὶ ἱερώτατος Παῦλος, τῆς διὰ Χριστοῦ σωτηρίας ἐννενοηκὼς τὸ μυστήριον, ἀνακεφαλαίωσιν ἐν αὐτῷ γενέσθαι φησὶ τῶν τε ἐν οὐρανῷ καὶ τῶν ἐπὶ τῆς γῆς, ἐν εὐδοκίᾳ τε καὶ θελήσει τοῦ Θεοῦ καὶ Πατρὸς, τὴν τῶν ὅλων ἐπανόρθωσιν, καὶ τὴν εἰς ὅπερ ἦν ἐν ἀρχῇ ἀναφοίτησιν τῶν κατεφθαρμένων, τῷ τῆς ἀνακεφαλαιώσεως σαφηνίζων ὀνόματι. Διεμέμνητο γάρ που, κατά γε τὸ εἰκὸς, Θεοῦ λέγοντος διὰ φωνῆς προφητῶν· Μὴ μνημονεύετε τὰ πρῶτα, καὶ τὰ ἀρχαῖα μὴ συλλογίζεσθε. Ἰδοὺ ἐγὼ ποιῶ καινὰ, ἃ νῦν ἀνατελεῖ, καὶ γνώσεσθε αὐτά. Τοιγάρτοι καὶ αὐτὸς ἅτε καὶ θείοις ἐντεθραμμένος λόγοις, τὴν ἐν τούτοις ἡμῖν προαγόρευσιν ἐκπεπερασμένην ἤδη πως ἐν Χριστῷ παρέδειξε λέγων· Ὥστε εἴ τις ἐν Χριστῷ καινὴ κτίσις, τὰ ἀρχαῖα παρῆλθεν, ἰδοὺ γέγονε τὰ πάντα καινά. Ἀνεστοιχειώμεθα γὰρ ἐν Χριστῷ, καὶ γεγόναμεν καινὴ κτίσις. Καὶ ἐν αὐτῷ δὴ καὶ μόνῳ τὸ καινὸν ὄνομα πεπλουτήκαμεν· κεκλήμεθα γὰρ Χριστοῦ. Καὶ γοῦν πάλιν αὐτός πού φησιν ὁ θεσπέσιος Παῦλος περὶ ἡμῶν· Οἱ δὲ τοῦ Χριστοῦ Ἰησοῦ τὴν σάρκα ἐσταύρωσαν σὺν τοῖς παθήμασι καὶ ταῖς ἐπιθυμίαις. Ἁγιοπρεπὴς γὰρ ὁ βίος τοῖς ἐν Χριστῷ, καὶ σαρκικῶν ἐπέκεινα παθῶν, καὶ γεώδους ἀκαθαρσίας. Ὅτι δὲ ἔμελλεν ἥξειν ἐφ’ ἡμᾶς τὸ καινὸν ὅνομα τὸ ἐπικληθὲν ἡμῖν ἐν Χριστῷ, σαφὲς ἂν γένοιτο, Θεοῦ διακεκραγότος διὰ φωνῆς ἁγίων· Τοῖς δουλεύουσί μοι κληθήσεται ὄνομα καινὸν, ὃ εὐλογηθήσεται ἐπὶ τῆς γῆς. Εὐλογήσουσι γὰρ τὸν Θεὸν τὸν ἀληθινόν.","english":"Concerning Adam.\n\nThe truly learned and most sacred Paul, having understood the mystery of salvation through Christ, says that a recapitulation took place in him of both the things in heaven and those on earth, and that by the good pleasure and will of God the Father, the correction of all things and the restoration of what had been corrupted to their original state were accomplished, clarifying this by the term \"recapitulation.\" For he recalled, as is likely, God speaking through the voice of the prophets: \"Do not remember the former things, and do not consider the ancient things. Behold, I make new things, which will now arise, and you will know them.\" Therefore, he himself, having been nurtured in divine words, presented to us the prophecy contained in these words as already somehow fulfilled in Christ, saying: \"So that if anyone is a new creation in Christ, the ancient things have passed away; behold, all things have become new. For we have been re-formed in Christ and have become a new creation. And in him alone we have acquired a new name; for we have been called 'of Christ.'\" And indeed, again, the divine Paul says somewhere about us: \"But those of Christ Jesus have crucified the flesh along with its passions and desires.\" For the life of those in Christ is holy and beyond fleshly passions and earthly impurity. And that the new name, which was to be invoked upon us in Christ, was to come to us would become clear from God crying out through the voice of the saints: \"To those who serve me, a new name will be given, which will be blessed on the earth. For they will bless the true God.","structure":"narrative","commentary":[{"unit":"term","kind":"term","basis":"glossary","lemma":"ἀνακεφαλαίωσις","severity":"info","text":"Cyril uses ἀνακεφαλαίωσις (recapitulation) as a key Pauline concept, linking Christ’s work to the restoration of creation. The term is central to Irenaeus and later Greek exegesis.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"scripture","kind":"scripture","basis":"text","lemma":"Μὴ μνημονεύετε τὰ πρῶτα","severity":"info","text":"Cyril cites an apparent prophetic oracle, 'Do not remember the former things… I make new things,' which is not a direct biblical quotation but may echo Isaiah 43:18-19 or a lost source.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"scripture","kind":"scripture","basis":"text","lemma":"Τοῖς δουλεύουσί μοι κληθήσεται ὄνομα καινὸν","severity":"info","text":"The promise of a new name for servants of God likely alludes to Isaiah 62:2 or 65:15, though Cyril’s wording is paraphrastic.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"background","kind":"background","basis":"background","lemma":"Παῦλος","severity":"info","text":"Cyril attributes the concept of recapitulation to Paul, referencing Ephesians 1:10 and Romans 8:19-21, where Paul speaks of Christ as summing up all things.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"structure","kind":"structure","basis":"text","lemma":"Περὶ τοῦ Ἀδάμ","severity":"info","text":"The heading 'Concerning Adam' introduces a section that immediately moves to Christ as the new Adam, a typological pattern common in Cyril’s Glaphyra.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"reception","kind":"reception","basis":"background","lemma":"καινὴ κτίσις","severity":"info","text":"Cyril’s phrase 'new creation' (καινὴ κτίσις) echoes 2 Corinthians 5:17 and was later influential in Alexandrian soteriology, emphasizing transformation in Christ.","cites":[],"named_sources":[],"dropped_cites":[]}],"ambiguities":["The prophetic quotation 'Do not remember the former things…' is not identifiable in the Septuagint; it may be a conflation or a lost source.","The phrase 'those of Christ Jesus have crucified the flesh' is not a direct Pauline citation; Cyril may be paraphrasing Galatians 5:24 or a similar passage."],"confidence":"high","notes":[]},{"i":4,"ref":"p4","source":"Οὐκοῦν ἐπειδήπερ οὐκ ἂν ἐνδοιάσειέ τις, ὀρθὰ καὶ εἰκότα φρονεῖν ᾑρημένος, ὅτι καινὰ γέγονεν ἐν Χριστῷ, φέρε, καταθρήσωμεν τὴν παλαίωσιν ἥτις ποτέ ἐστι, καὶ τίνος ἂν λέγοιτο γενέσθαι τυχὸν ἡ πρὸς ἄμεινον ἐπανόρθωσις, ὡς ἀπό γε τοῦ μὴ εἰς ἅπαν ἐῤῥῶσθαι τε καὶ ἀλωβήτως ἔχειν· ἤγουν ἀπὸ τοῦ κατεφθαρμένου, καὶ εἰς ὅπερ οὐκ ἦν ἐν ἀρχαῖς ἀδοκήτως ὑπενηνεγμένου. Εἰδείη γὰρ ἂν ὦδέ τις, καὶ μάλα ὀρθῶς, τὸ ὅποιπερ ἂν ἡμῖν ὁ τοῦ προτεθέντος λόγου διᾴττει σκοπὸς, καὶ τὸ ἀμωμήτως ἔχον, ἐξοίχοιτο ἂν οὐδαμῶς.\n\nβ. Οὐκοῦν ὁ τῶν ὅλων ἀριστοτέχνης Θεὸς, δυνάμει τῇ ἰδίᾳ καὶ παντουργικῇ, τουτέστι, τῷ Υἱῷ, πρὸς πᾶν ὁτιοῦν τῶν πρακτέων χρώμενος· Γέγονε γὰρ δι’ αὐτοῦ τὰ πάντα, καὶ χωρὶς αὐτοῦ ἐγένετο οὐδὲ ἕν· οὐρανόν τε καὶ γῆν καὶ πρό γε τῶν ἄλλων ἐν ἀρχῇ διετεκτήνατο, καὶ πρὸς γένεσιν ἐκάλει, καίτοι μὴ ὅντα ποτέ. Πῶς δὲ ἄρα, τυχὸν εἴ τις ἔροιτο, καὶ πόθεν, ἀκούσεται πρὸς ἡμῶν τὸ σοφὸν δὴ τοῦτο καὶ ἄριστον ἀληθῶς· Τίς ἔγνω νοῦν Κυρίου; ἢ τίς σύμβουλος αὐτοῦ ἐγένετο; Εἰ γὰρ δή τις ἕλοιτο τὰ τοιάδε διαμαθεῖν, ὅτι δεήσει πάντως αὐτῷ καὶ νοῦ καὶ φρενὸς, κατά γε τὴν ἐν Θεῷ νοουμένην, οὐκ ἀμφίλογον. Ἀλλ’ ὅτι μικρὰ τὰ ἐν ἡμῖν ἢ καὶ οὐδὲν ὅλως ὡς πρὸς Θεὸν, σαφηνιεῖ δὲ λέγων αὐτός· Οὐ γάρ εἰσιν αἱ βουλαί μου, ὡς αἱ βουλαὶ ὑμῶν, οὐδὲ ὥσπερ αἱ ὁδοὶ ὑμῶν, αἱ ὁδοί μου. Ἀλλ’ ὡς ἀπέχει ὁ οὐρανὸς ἀπὸ τῆς γῆς, οὕτως ἀπέχει ἡ ὁδός μου ἀπὸ τῶν ὁδῶν ὑμῶν, καὶ τὰ διανοήματα ὑμῶν ἀπὸ τῆς διανοίας μου. Ἀνείσθω δὴ οὖν, ὡς περιττὴ καὶ οὐδαμόθεν ἁλώσιμος, ἡ περὶ τούτων βάσανος.","english":"Therefore, since no one who has chosen to think rightly and reasonably would doubt that new things have come to be in Christ, come, let us examine what the aging is, and of what it might be said that a correction for the better has occurred, as from something not being entirely sound and unharmed—that is, from what has been corrupted and unexpectedly brought down to a state in which it was not in the beginning. For one would know here, and quite rightly, that wherever the aim of the proposed discourse may run, that which is blameless would never be lost.\n\n2. Therefore, God, the supreme artisan of all things, using his own power and all-creative power—that is, the Son—for every one of the things to be done. For through him all things came to be, and without him nothing came to be. He fashioned heaven and earth, and before the rest, in the beginning, and called them into generation, even though they never existed. But how, then, if someone should ask, and from where, he will hear from us this wise and truly excellent saying: \"Who has known the mind of the Lord? Or who has been his counselor?\" For if someone should choose to learn such things, that he will certainly need both mind and understanding, as conceived in God, is not disputed. But that the things in us are small or nothing at all in comparison to God, he himself will clarify by saying: \"For my plans are not as your plans, nor are my ways as your ways. But as the heaven is distant from the earth, so my way is distant from your ways, and your thoughts from my thought.\" Let the examination of these matters, then, be dismissed as superfluous and in no way conclusive.","structure":"narrative","commentary":[{"unit":"sense","kind":"sense","basis":"text","lemma":"παλαίωσιν","severity":"info","text":"Cyril introduces the concept of 'aging' (παλαίωσιν) as the condition from which Christ's correction restores creation, linking it to the Pauline idea of recapitulation.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"term","kind":"term","basis":"glossary","lemma":"ἀριστοτέχνης Θεὸς","severity":"info","text":"The epithet 'supreme artisan' (ἀριστοτέχνης) for God is a distinctive term in Cyril, emphasizing divine craftsmanship in creation.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"scripture","kind":"scripture","basis":"text","lemma":"Τίς ἔγνω νοῦν Κυρίου;","severity":"info","text":"Cyril quotes a rhetorical question from the Old Testament (cf. Jer 23:18 LXX) to assert the unknowability of God's mind, a common apophatic trope.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"scripture","kind":"scripture","basis":"text","lemma":"Οὐ γάρ εἰσιν αἱ βουλαί μου, ὡς αἱ βουλαὶ ὑμῶν","severity":"info","text":"This extended quotation, not verbatim from any single canonical verse, echoes Isa 55:8-9 LXX and similar prophetic contrasts between divine and human ways.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"background","kind":"background","basis":"text","lemma":"τῷ Υἱῷ","severity":"info","text":"Cyril identifies the Son as the 'own power and all-creative power' of God, reflecting pro-Nicene theology where the Son is the agent of creation.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"structure","kind":"structure","basis":"text","lemma":"β.","severity":"info","text":"The Greek numeral β. marks a new section, shifting from the initial question about 'aging' to a theological exposition of God's creative act through the Son.","cites":[],"named_sources":[],"dropped_cites":[]}],"ambiguities":["The phrase 'τὸ σοφὸν δὴ τοῦτο καὶ ἄριστον ἀληθῶς' could refer either to the preceding quotation or to Cyril's own comment; the reading taken is that it introduces the scriptural citation."],"confidence":"high","notes":[]},{"i":5,"ref":"p5","source":"Δημιουργεῖ γὰρ ὡς οἶδε, καὶ ὅπως ἂν δύναιτο Θεός. Ἐκπεποιημένων δὴ οὖν οὐρανοῦ καὶ γῆς ἐν ἀρχαῖς, εἶτα τῆς τῶν ὑδάτων πληθύος εἰς ἔνα χῶρον συνεσταλμένης· εἴκειν γὰρ ἦν ἀνάγκη τῷ λέγοντι· Συναχθήτω τὸ ὕδωρ εἰς συναγωγὴν μίαν· ἐξεκαλύπτετο μὲν ἡ γῆ, πόαις δὲ ταῖς οὕτω πολυειδέσι πανταχοῦ ἠνθίζετο, καὶ ἦν ἀσυνήθως εὐπρεμνοτάτη ξύλων ἐγκάρπων λαχοῦσα γένεσιν. Ἡλίου δὲ καὶ σελήνης ἐφαίνοντο κύκλοι, καὶ νόμος ἦν ὁ παρὰ τοῦ Θεοῦ βραβεύων ἑκάστῳ τὸ τῆς ἀρχῆς μέτρον. Τετάχατο γὰρ, ὁ μὲν εἰς ἠῶ καὶ αὐγάς· ἡ δὲ εἰς νύκτα καὶ σκότος· καὶ αὐτὸς δὲ τοῖς ἄστροις ὁ σύμπας ἡμῖν οὐρανὸς κατεῤῥαίνετο. Καὶ μὴν καὶ ἐφ’ ὅτῳ γεγόνασιν, ἐθεσμοθέτει λέγων· Καὶ ἔστωσαν εἰς σημεῖα καὶ εἰς καιροὺς, καὶ εἰς ἡμέρας καὶ εἰς ἐνιαυτοὺς, καὶ ἔστωσαν εἰς φαῦσιν ἐν τῷ στερεώματι τοῦ οὐρανοῦ, ὥστε φαίνειν ἐπὶ τῆς γῆς. Ἐπειδὴ δὲ ζωὴ κατὰ φύσιν ἐστὶν ὁ τῶν ὅλων Δημιουργὸς, καὶ αὐτὴν τῶν ὑδάτων τὴν φύσιν μητέρα νηκτῶν καὶ τῶν εἰς ἀέρα πτηνῶν εἰργάζετο. Γῆν δὲ δὴ πάλιν ἐκέλευε καὶ κτηνῶν πολύμορφον ἐκδοῦναι φύσιν, καὶ θηρῶν ἀγρίων ἀτίθασσα γένη. Καὶ ἀμελητὶ τὸ δοκοῦν καὶ ὑπὲρ νοῦν ἐξεπράττετε. Ἐφ’ ἐκάστῳ τῶν πεποιημένων, Λόγος ἦν ὁ δημιουργὸς, καὶ νεῦμα μόνον ἡ γένεσις. Ἁνδανούσης δὲ καὶ αὐτῷ τῷ τῶν ὅλων τεχνίτῃ τῆς ἐν τοῖς γεγονόσιν εὐκοσμίας, σκέψις εἰσῄει λοιπὸν ἑτέρα τὸν δι’ ὃν ἐκεῖνα παρήχθη πρὸς ὕπαρξιν, τελευταῖον εἰσφέρουσα, φημὶ δὲ τὸν ἄνθρωπον. Ἔδει γὰρ, ἔδει τὸν τῶν ὅλων Δημιουργὸν ἀγαθὸν ὄντα κατὰ φύσιν, μᾶλλον δὲ αὐτὸ τὸ ἀγαθὸν τοῦθ’ ὅπερ ἐστὶ, καὶ πρὸς ἡμῶν γινώσκεσθαι.","english":"For He creates as He knows, and in whatever way God is able. So then, when heaven and earth had been fashioned in the beginning, and then the multitude of waters had been gathered into one place—for it was necessary to yield to the one saying, \"Let the water be gathered into one gathering\"—the earth was uncovered, and it blossomed everywhere with grasses of such manifold kinds, and it was, unaccustomedly, most richly endowed with the generation of fruit-bearing trees. And the circles of the sun and moon were visible, and there was a law from God adjudicating to each the measure of its rule. For they were arranged, the one toward the dawn and its rays, the other toward night and darkness; and the whole heaven itself was besprinkled for us with stars. And indeed, He ordained by law for what purpose they had come to be, saying: \"And let them be for signs and for seasons, and for days and for years, and let them be for shining in the firmament of the heaven, so as to shine upon the earth.\" And since the Creator of all things is life by nature, He also made the very nature of the waters a mother of swimming creatures and of those that fly into the air. And again, He commanded the earth to bring forth the multiform nature of cattle and the untamed kinds of wild beasts. And without effort, He accomplished what He willed, beyond thought. For each of the things made, the Word was the Creator, and mere nod was the generation. And when the good order in the things that had come to be was pleasing even to the Artificer of all things, another consideration then entered, bringing in last the one for whose sake those things had been brought into existence—I mean, man. For it was necessary, it was necessary that the Creator of all things, being good by nature—or rather, being that very Good which He is—should also be known by us.","structure":"narrative","commentary":[{"unit":"scripture","kind":"scripture","basis":"text","lemma":"Συναχθήτω τὸ ὕδωρ εἰς συναγωγὴν μίαν","severity":"info","text":"Cyril quotes the LXX of Genesis 1:9, which reads 'Let the water be gathered into one gathering.' This is a direct scriptural citation.","cites":[],"named_sources":[],"dropped_cites":["Gen 1:9 LXX"]},{"unit":"scripture","kind":"scripture","basis":"text","lemma":"Καὶ ἔστωσαν εἰς σημεῖα καὶ εἰς καιροὺς, καὶ εἰς ἡμέρας καὶ εἰς ἐνιαυτοὺς, καὶ ἔστωσαν εἰς φαῦσιν ἐν τῷ στερεώματι τοῦ οὐρανοῦ, ὥστε φαίνειν ἐπὶ τῆς γῆς","severity":"info","text":"Cyril cites the LXX of Genesis 1:14-15, which describes the heavenly bodies as signs, seasons, days, years, and for shining on earth.","cites":[],"named_sources":[],"dropped_cites":["Gen 1:14-15 LXX"]},{"unit":"background","kind":"background","basis":"text","lemma":"Λόγος ἦν ὁ δημιουργὸς","severity":"info","text":"Cyril identifies the Logos as the creator of each thing, reflecting his Alexandrian theology that the divine Word is the agent of creation, a key theme in his exegesis.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"structure","kind":"structure","basis":"text","lemma":"τελευταῖον εἰσφέρουσα, φημὶ δὲ τὸν ἄνθρωπον","severity":"info","text":"Cyril structures the creation account as a progression culminating in humanity, the purpose for which all else was made, a common patristic reading of Genesis.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"term","kind":"term","basis":"text","lemma":"εὐπρεμνοτάτη","severity":"caution","text":"The Greek εὐπρεμνοτάτη is a rare superlative meaning 'most richly endowed with trunks/trees.' The English draft renders it as 'most richly endowed,' which captures the sense but loses the arboreal connotation.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"reception","kind":"reception","basis":"text","lemma":"αὐτὸ τὸ ἀγαθὸν","severity":"info","text":"Cyril's description of God as 'that very Good' echoes Platonic and Neoplatonic language, common in Alexandrian theology, and anticipates his later Christological arguments.","cites":[],"named_sources":[],"dropped_cites":[]}],"ambiguities":["The phrase 'εἰς συναγωγὴν μίαν' in the Genesis citation is ambiguous: it could mean 'into one gathering' or 'into one place'; Cyril's context supports the latter.","The term 'εὐπρεμνοτάτη' is a hapax legomenon in this form; its exact meaning is inferred from context and etymology."],"confidence":"high","notes":[]},{"i":6,"ref":"p6","source":"Ἔδει πλήρη γενέσθαι τὴν γῆν τῶν εἰδότων δοξολογεῖν, καὶ ἀπὸ καλλονῆς κτισμάτων, καθὰ γέγραπται, τὴν τοῦ δεδημιουργηκότος κατασκέπτεσθαι δόξαν. Ὡς γὰρ ὁ προφήτης φησὶν Ἡσαΐας, Οὐκ εἰς κενὸν ἐποίησας αὐτὴν, δῆλον δὲ ὅτι τὴν γῆν, ἀλλ’ εἰς τὸ κατοικεῖσθαι. Ἦν οὖν ἀναγκαῖον, ζῶον ἐν αὐτῇ πλάττεσθαι λογικὸν, προαναδειχθέντων αὐτοῦ τῶν ὅσα ἐστὶ τελοῦντα πρὸς τέρψιν, καὶ πρός γε εὖ πεποιῆσθαι δοκεῖν. Ταύτῃτοι προαναφήνας ἐν κόσμῳ τῷ δέοντι γῆν τε καὶ οὐρανὸν, καὶ τὰ ἐν αὐτοῖς, ἐπὶ τὴν τοῦ ἀνθρώπου κεχώρηκε κατασκευήν· οὗ τῆς γενέσεως πρεσβυτέραν ἐποιεῖτο τὴν σκέψιν· καίτοι τὴν ἄλλην ἅπασαν κτίσιν ἀποσχεδιάζων ῥήματι, καὶ τῷ ἰδίῳ λόγῳ συνιστὰς ὡς Θεός. Ἐπειδὴ δέ ἐστιν ἄνθρωπος ζῶον ἀληθῶς εὐφυὲς καὶ θεοειδέστατον· ὡς ἂν μὴ δοκῇ τῆς ἀνωτάτω δόξης τὸ μίμημα, τῶν ἴσων εἰς ποίησιν τοῖς οὐχ ὧδε ἔχουσι λαχεῖν, καὶ προβουλίοις ἐτίμα καὶ αὐτουργίᾳ τὸ τέχνημα. Ἄγαλμα δὲ διαπλάσας ἐκ γῆς, ζῶον αὐτὸ λογικὸν ἀποτελεῖ, καὶ ἵνα τοὺς τῆς ἰδίας φύσεως ἀνατρέχοι λόγους, ἄφθαρτον, ζωοποιὸν εὐθὺς ἐνεχάραττε πνεῦμα· γέγραπται γάρ· Καὶ ἐνεφύσησεν εἰς τὸ πρόσωπον αὐτοῦ πνοὴν ζωῆς, καὶ ἐγένετο ὁ ἄνθρωπος εἰς ψυχὴν ζῶσαν. Εἶτα παραδείσου καὶ τρυφῆς ἠξίου, καὶ τὸ κατὰ πάντων τῶν ἐπὶ γῆς αὐτῷ προσνενέμηκε κράτος· νηκτοῖς ἐπετίθει καὶ πτηνοῖς ἡγούμενον, καὶ ἀγέλας μὲν ἀγρίων αὐτῷ κατεζεύγνυ θηρῶν, ὑπεστρώννυ δὲ καὶ αὐτὰ τοῖς ἄλλοις ὁμοῦ τῶν ἰοβόλων τὰ γένη. Ἐκδεδιέναι δὲ ὅτι προσήκει τὸν ἄνθρωπον, φυσικοῖς ἐκέλευσεν ἀναπείθειν νόμοις.","english":"It was necessary for the earth to be filled with those who know how to praise, and from the beauty of the creations, as it is written, to contemplate the glory of the Creator. For as the prophet Isaiah says, \"You did not make it in vain,\" clearly meaning the earth, \"but for it to be inhabited.\" It was therefore necessary that a rational living being be formed upon it, after all those things that contribute to delight and to its seeming well-made had been previously displayed. Having first set forth in the proper order heaven and earth and the things in them, He then proceeded to the construction of man; He made the consideration of his generation prior, although He had sketched out all the rest of creation with a word and established it by His own reason as God. But since man is a truly well-formed and most godlike living being, so that the imitation of the highest glory might not seem to have received the same treatment in its making as things that are not so, He honored the work with forethought and personal craftsmanship. Having molded a statue from earth, He completes it as a rational living being, and so that it might ascend to the principles of its own nature, He immediately engraved an incorruptible, life-giving breath; for it is written: \"And He breathed into his face a breath of life, and man became a living soul.\" Then He deemed him worthy of a paradise and luxury, and assigned to him dominion over all things on earth; He set him as ruler over swimming and flying creatures, and yoked for him herds of wild beasts, and even the races of venomous creatures along with the others He laid beneath him. And that it is fitting for man to be afraid, He commanded natural laws to persuade him.","structure":"narrative","commentary":[{"unit":"scripture","kind":"scripture","basis":"text","lemma":"Οὐκ εἰς κενὸν ἐποίησας αὐτὴν","severity":"info","text":"Cyril cites Isaiah 45:18 LXX, which reads 'οὐκ εἰς κενὸν ἐποίησας αὐτήν' (You did not make it in vain), referring to the earth. The citation supports the argument that the earth was created for habitation.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"scripture","kind":"scripture","basis":"text","lemma":"Καὶ ἐνεφύσησεν εἰς τὸ πρόσωπον αὐτοῦ πνοὴν ζωῆς, καὶ ἐγένετο ὁ ἄνθρωπος εἰς ψυχὴν ζῶσαν","severity":"info","text":"Cyril quotes a variant of Genesis 2:7 LXX, which describes God breathing life into man. The wording differs slightly from standard LXX, possibly reflecting a textual tradition or paraphrase.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"term","kind":"term","basis":"text","lemma":"προαναδειχθέντων","severity":"info","text":"The verb προαναδειχθέντων (having been previously displayed) emphasizes the sequential order of creation: the world is prepared before man, a key point in Cyril's exegesis of the Hexaemeron.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"background","kind":"background","basis":"text","lemma":"ἄγαλμα δὲ διαπλάσας ἐκ γῆς","severity":"info","text":"Cyril describes man as a statue (ἄγαλμα) molded from earth, echoing Platonic and Philonic traditions of the body as a crafted image. This reflects the broader Greek philosophical context of Cyril's commentary.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"structure","kind":"structure","basis":"text","lemma":"","severity":"info","text":"This passage transitions from the creation of the physical world to the creation of man, emphasizing divine forethought and craftsmanship. Cyril contrasts the instantaneous creation of other beings with the deliberate making of humanity.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"reception","kind":"reception","basis":"text","lemma":"","severity":"info","text":"Cyril's interpretation of man as a 'godlike' being (θεοειδέστατον) and the emphasis on rational nature influenced later Byzantine anthropology, particularly in debates on the image of God.","cites":[],"named_sources":[],"dropped_cites":[]}],"ambiguities":["The phrase 'προαναδειχθέντων αὐτοῦ' could be read as 'having been previously displayed for him' or 'having been previously displayed by him'; the translation takes it as referring to the things displayed for man's benefit.","The quotation of Genesis 2:7 differs from the standard LXX text; it may be a paraphrase or from a variant manuscript tradition."],"confidence":"high","notes":[]},{"i":7,"ref":"p7","source":"Ἦν οὖν ἄρα τῆς ἀνωτάτω δόξης τὸ ἐκμαγεῖον, καὶ θεοπρεποῦς ἐξουσίας εἰκὼν ἐπὶ γῆς ὁ ἄνθρωπος. Ἐπειδὴ δὲ τὸν εἰς τοῦτο ἥκοντα λοιπὸν εὐκλείας καὶ τρυφῆς διειδέναι δή που πάντως ἐχρῆν, ὅτι Θεὸν ἔχει τὸν ἐφεστηκότα, βασιλέα τε καὶ κύριον· ἵνα μὴ ταῖς ἄγαν εὐημερίαις ἑτοιμότατα διολισθήσῃ εἰς τὸ οἴεσθαι τυχὸν ἀπηλλάχθαι καὶ ἐξουσίας καὶ τῆς τοῦ κρατοῦντος ὑπεροχῆς, νόμον εὐθὺς ἐδίδου, καὶ ταῖς παραβάσεσιν ἐποιεῖτο γείτονα τὴν κολάζουσαν ἀπειλήν. Ἁμαρτίας μὲν γὰρ οὔπω τις ἦν ἐπὶ τῆς γῆς ὁ τρόπος, ἑνὸς ὄντος καὶ μόνου. Ἵνα δὲ γένοιτο καὶ ὑπὸ νόμον, ἐπενοεῖτό τις αὐτῷ καὶ φυλακῆς τρόπος· Ἀπὸ γὰρ παντὸς ξύλου, φησὶ, τοῦ ἐν τῷ παραδείσῳ βρώσει φάγῃ. Ἀπὸ δὲ τοῦ ξύλου τοῦ γινώσκειν καλὸν καὶ πονηρὸν, οὐ φάγεσθε ἀπ’ αὐτοῦ. Ἣν δ’ ἂν ἡμέραν φάγητε ἀπ’ αὐτοῦ, θάνατον ἀποθανεῖσθε. Εἶτα μιᾶς τοῦ Ἀδὰμ παραιρεθείσης πλευρᾶς, τὸ γύναιον δὲ πλάττεται, καὶ πρὸς παίδων γονὴν ὑπηρετῆσον αὐτῷ, καὶ συμβιοτεῦσον ὡς ὁμογενὲς, καὶ δὴ καὶ συνδιαιτώμενον ἐν ἀπλότητι διατελεῖ· Ἐπειδὴ δὲ ταῖς τοῦ διαβόλου παρηνέχθη συκοφαντίαις πρὸς παράβασιν, καὶ τὸ ἀπόῤῥητον τῶν ξύλων ἐδώδιμον ἐποιήσατο· συγκατώλισθε δὲ καὶ αὐτὸς ὁ προπάτωρ Ἀδὰμ, ἡ φύσις εὐθὺς θανάτῳ κατεδικάζετο. Καὶ τῷ μὲν γυναίῳ τὸ, Ἐν λύπαις τέξῃ τέκνα, τῷ δὲ Ἀδὰμ, Ἐπικατάρατος ἡ γῆ ἐν τοῖς ἔργοις σου, προσεφώνει Θεός. Καὶ πρός γε δὴ τούτοις, τῶν πολυεύκτων καὶ ἐν ἀρχαῖς ἐνδιαιτημάτων καὶ τῆς τοῦ παραδείσου τρυφῆς ἐξεπέμποντο. Γυμνοὶ δὲ ὅτι καὶ ἀνείμονες, καὶ ἐν χρείᾳ λοιπὸν ἐσθημάτων ὄντες, τότε δὴ μόλις ἐμάνθανον·","english":"Thus the human being was the imprint of the highest glory and an image of divine authority upon the earth. Since the one who had come to this state of renown and delight necessarily had to recognize that he had God as his overseer, king, and lord—lest in his excessive prosperity he very readily slip into thinking that he had somehow been freed from authority and the supremacy of the ruler—he immediately gave a law, and made punishment by threat neighbor to transgressions. For there was not yet any manner of sin upon the earth, since there was only one man. But in order that he might come under law, a certain means of restraint was devised for him: \"From every tree in the paradise,\" it says, \"you may eat for food. But from the tree of knowing good and evil, you shall not eat from it. On the day you eat from it, you will die the death.\" Then, when one of Adam's ribs was removed, the woman was formed, to serve him for the procreation of children and to live with him as a kindred being, and indeed to dwell together with him in simplicity. But when she was led by the slanders of the devil to transgression and made the forbidden fruit of the trees edible, and the forefather Adam himself also slipped, nature was immediately condemned to death. And to the woman God said, \"You will bear children in pains,\" and to Adam, \"Cursed is the ground in your works.\" And in addition to these things, they were sent out from the much-desired abodes of the beginning and the delight of paradise. And being naked and without clothing, and henceforth in need of garments, they then only with difficulty learned.","structure":"narrative","commentary":[{"unit":"sense","kind":"sense","basis":"text","lemma":"ἐκμαγεῖον","severity":"info","text":"Cyril uses ἐκμαγεῖον (imprint) to describe the human being as a direct impression of divine glory, echoing Platonic and patristic notions of the image as a stamp or seal.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"scripture","kind":"scripture","basis":"text","lemma":"Ἀπὸ παντὸς ξύλου...","severity":"info","text":"Cyril paraphrases Genesis 2:16–17 (LXX) on the permission to eat from all trees except the tree of knowledge, with the death penalty for transgression.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"scripture","kind":"scripture","basis":"text","lemma":"Ἐν λύπαις τέξῃ τέκνα","severity":"info","text":"The curse on Eve ('You will bear children in pains') is not a direct biblical quotation but a paraphrase of Genesis 3:16 (LXX), where God says to the woman, 'I will greatly multiply your pains and your groanings.'","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"scripture","kind":"scripture","basis":"text","lemma":"Ἐπικατάρατος ἡ γῆ ἐν τοῖς ἔργοις σου","severity":"info","text":"The curse on Adam ('Cursed is the ground in your works') paraphrases Genesis 4:11 (LXX), where God curses the earth because of Cain's fratricide, here applied to Adam.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"background","kind":"background","basis":"text","lemma":"συκοφαντίαις","severity":"info","text":"Cyril describes the devil's temptation as 'slanders' (συκοφαντίαις), a legal term for false accusation, reflecting his rhetorical training and the forensic language of patristic exegesis.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"structure","kind":"structure","basis":"text","lemma":"","severity":"info","text":"The passage moves from the creation of humanity as a divine image, through the giving of law and the Fall, to the curses and expulsion, following the narrative sequence of Genesis 2–3.","cites":[],"named_sources":[],"dropped_cites":[]}],"ambiguities":["The phrase 'Ἐν λύπαις τέξῃ τέκνα' is not a verbatim LXX citation but a compressed paraphrase; Cyril may be drawing on a variant textual tradition or memory.","The curse on Adam ('Ἐπικατάρατος ἡ γῆ ἐν τοῖς ἔργοις σου') adapts a verse from Genesis 4, possibly conflating Adam and Cain."],"confidence":"high","notes":[]},{"i":8,"ref":"p8","source":"καὶ χιτῶνες ἧσαν αὐτοῖς πρὸς τοῦτο δερματινοὶ, Θεοῦ κατοικτείραντος· καὶ γῆν ἐπεγράφοντο μητέρα, καὶ τοῖς τῆς φθορᾶς ὑπεφέροντο λίνοις, ἐλελοίπει δὲ, οἶμαι, παντελῶς οὐδὲν τῶν εἰς ἐσχάτην ταλαιπωρίαν αὐτοῖς.\n\nγ. Ἀλλὰ τί δῆτα; φήσειεν ἂν, οἶμαι, τίς· εἰ πρὸς τοσαύτην ἔμελλεν ἀθλιότητα κατοιχήσεσθαι γεγονὼς ὁ ἄνθρωπος, πῶς οὐκ ἄμεινον αὐτῷ παρὰ πολὺ νοοῖτ’ ἂν εἰκότως τὸ μὴ ὑπάρχειν αὐτόν; Λαμπρὸν δὲ οὕτως καὶ ἀξιάγαστον ἀποτελεῖ τὸν οὐκ εἰς μακρὰν ἐσόμενον οἰκτρὸν καὶ ἐλεεινὸν, καὶ ἐν ἀρᾷ καὶ δίκῃ. Ἠγνόει μὲν οὖν ἥκιστά γε τὸ μέλλον Θεὸς ὢν κατὰ φύσιν ὁ Δημιουργός. Ἐπειδὴ δὲ εἰδὼς εἰργάζετο, πῶς οὐκ ἀδικήσας μᾶλλον ἢ γοῦν ὀνήσας ἁλώσεται, εἴπερ ἐστὶν ἄμεινον ἀληθῶς τοῖς ἐσομένοις ἀθλίως τὸ μηδόλως ἐλθεῖν εἰς γένεσιν, κατά γε τὴν αὐτοῦ τοῦ Σωτῆρος φωνὴν, ἣν ἐπὶ τῷ προδότῃ λελάληκε μαθητῇ· Καλὸν ἦν αὐτῷ, εἰ οὐκ ἐγεννήθη ὁ ἄνθρωπος ἐκεῖνος; Πρὸς δὴ τὰ τοιαῦτα φαίην ἃν, ὅτι σφαλερὸν ἄγαν καὶ τῆς εἰς λῆξιν ἡκούσης ἐμβροντησίας ἐγγὺς, μᾶλλον δὲ εἴσω τε καὶ ἐπέκεινα πολὺ, τὸ τοῖς θείοις σκέμμασιν ὡς οὐκ ὀρθῶς γεγονόσιν ἐπιτιμᾷν· καὶ τὴν ἀνωτάτω φύσιν, ἢ τοῦ πρέποντος ἀλογῆσαι τυχὸν, ἢ γοῦν οἴεσθαι διαμαρτεῖν τοῦ χρησίμου τε καὶ ἐν ἀμείνοσιν ὡς ἔν γε τοῖς καθ’ ἡμᾶς. Πρέποι δ’ ἂν μᾶλλον ἐν ταῖς βουλαῖς καὶ πράγμασι τὸ ἀμωμήτως ἔχον ἀπονέμοντας αὐτῇ, παραιτεῖσθαι τὸ φρονεῖν ὑπὲρ ἃ δεῖ φρονεῖν, καὶ τὸ περίεργον ἐν τούτοις οὐκ ἀνεπίπληκτον ἐᾷν. Καὶ πρός γε δὴ τούτῳ κἀκεῖνο, οἶμαί που, καταλογίζεσθαι χρή·","english":"and they had leather tunics for this, God having taken pity; and they called the earth mother, and they were carried on linen cloths of corruption, and nothing, I think, was entirely lacking of what would bring them to extreme misery.\n\n3. But what then? Someone might say, I think: if the human being, once created, was destined to depart into such misery, why would it not be far better for him, reasonably, to be considered not to exist at all? Yet it makes the one who will soon be pitiable and wretched, and under curse and penalty, so brilliant and admirable. Now the Creator, being God by nature, was least of all ignorant of the future. But since he worked knowing this, how will he not be convicted of having harmed rather than benefited, if it is truly better for those who will be wretched never to have come into being at all, according to the very word of the Savior which he spoke concerning the traitor disciple: \"Was it good for that man if he had not been born?\" To such things I would say that it is exceedingly dangerous and close to the stupidity that leads to ruin, or rather far within and beyond it, to reproach divine plans as if they were not rightly made, and to think that the highest nature either disregarded what is fitting or at least failed in what is useful and better, as among human affairs. It would be more fitting, rather, to attribute to it the blameless character in its counsels and actions, to refrain from thinking beyond what one ought, and not to leave unchecked the meddlesomeness in these matters. And besides this, I think one must also take into account the following:","structure":"narrative","commentary":[{"unit":"scripture","kind":"scripture","basis":"text","lemma":"Καλὸν ἦν αὐτῷ, εἰ οὐκ ἐγεννήθη ὁ ἄνθρωπος ἐκεῖνος","severity":"info","text":"Cyril cites a saying of the Savior about the traitor disciple, likely alluding to Matthew 26:24 or a similar logion on Judas, though the exact wording is not canonical.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"background","kind":"background","basis":"text","lemma":"χιτῶνες ... δερματινοὶ","severity":"info","text":"Leather tunics and calling earth mother reflect postlapsarian conditions in Jewish and early Christian tradition, e.g., the expulsion from Eden and the need for clothing.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"structure","kind":"structure","basis":"text","lemma":"γ. Ἀλλὰ τί δῆτα;","severity":"info","text":"The passage begins a new section (γ) with a rhetorical objection, a common dialectical move in Cyril's commentary to address potential criticisms of divine providence.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"term","kind":"term","basis":"text","lemma":"ἐμβροντησίας","severity":"info","text":"ἐμβροντησίας (stupidity) literally means 'thunderstruckness,' a strong term for mental derangement, used here to dismiss the objection as irrational.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"reception","kind":"reception","basis":"text","lemma":"τοῦ Σωτῆρος φωνὴν","severity":"info","text":"Cyril's appeal to a dominical saying about the traitor disciple reflects early Christian exegetical tradition, possibly from oral or apocryphal sources, not a direct Gospel quotation.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"caution","kind":"caution","basis":"text","lemma":"ἐλελοίπει δὲ, οἶμαι, παντελῶς οὐδὲν","severity":"caution","text":"The phrase 'nothing was entirely lacking' is ambiguous: it may mean extreme misery was complete, or that no element of wretchedness was missing; the translation follows the former sense.","cites":[],"named_sources":[],"dropped_cites":[]}],"ambiguities":["The identity of the 'traitor disciple' and the exact source of the saying are not specified; Cyril may be referencing a known but non-canonical tradition.","The phrase 'ἐλελοίπει ... παντελῶς οὐδὲν' could be read as either 'nothing was lacking' (i.e., misery was complete) or 'nothing was left' (i.e., all resources exhausted); the translation opts for the former."],"confidence":"high","notes":[]},{"i":9,"ref":"p9","source":"πότερον τοῖς τὸ εἶναι μετὰ τοῦ εὖ εἶναι λαχοῦσιν, ἄμεινον δή που τὸ μὴ ἐλθεῖν εἰς γένεσιν, ἤγουν τὸ ὑπάρξαι, καὶ τῆς τοῦ Δημιουργοῦ μεταλαχεῖν ἡμερότητος· ἀλλ’ οὐκ ἂν ἐνδοιάσειέ τις, καθάπερ ἐγᾦμαι. Ὥσπερ γὰρ τοῖς ἐσομένοις ἀθλίως, εἰ παρενεχθεῖεν εἰς γένεσιν, τὸ μὴ τούτου τυχεῖν νοοῖτ’ ἂν εἰκότως ἄμεινόν τε καὶ αἱρετώτερον· κατὰ τὸν αὐτὸν, οἶμαι, τρόπον καὶ τοῖς ὡς ἥκιστα διακεισομένοις χρῆμα καλόν τε καὶ ἀξιόληπτον τὸ ἐν ὑπάρξει γενέσθαι καὶ ζῇν. Τί οὖν, εἰπέ μοι; Χρῆναι γὰρ ἔγωγέ φημι τὸν ἐπὶ τόδε λόγον ἀναβιβάζεσθαι πρὸς ἡμῶν καὶ εἰς τὰ πολὺ λίαν τῶν καθ’ ἡμᾶς ἐπέκεινα· φημὶ δὲ δὴ πάλιν τοὺς μακαρίους ἀγγέλους. Πεποίηνται δὲ δὴ παρὰ Θεοῦ, καὶ τὴν ἐξ οὐκ ὅντων ἔχουσιν εἰς τὸ εἶναι πάροδον Ἄγγελοί τε καὶ Ἀρχάγγελοι, Θρόνοι τε καὶ Ἐξουσίαι, Δυνάμεις καὶ Ἀρχαὶ, καὶ αὐτὰ δὲ πρὸς τούτοις τὰ ἀνώτατα Σεραφίμ. Ἐτέλει δὲ καὶ αὐτὸς ἐν τοῖς γεγονόσιν ὁ δράκων ὁ ἀποστάτης, καὶ αἱ σὺν αὐτῷ δυνάμεις αἱ πονηραὶ, καὶ ἦσαν ὁμοῦ τοῖς ἄλλοις ἁγίοις καὶ λογικοῖς κτίσμασι, τὰς ἄνω πληροῦντες μονὰς, διαπρέποντες ἐν δόξῃ, καὶ τῶν καθ’ ἡμᾶς πολὺ δὴ λίαν ἐν ἀμείνοσι, καὶ ἀσύγκριτον ἔχοντες τὴν ὑπεροχήν. Καὶ γοῦν εἴρηταί που παρὰ Θεοῦ· Μετὰ τῶν Χερουβὶμ τέθεικά σε. Ἀλλ’ ἐρηρεισμένην μὲν ἔχουσι τὴν δόξαν τὰ ἅγια Χερουβὶμ, καὶ σώζει βεβαίως τὴν οἰκείαν ἀρχήν. Καὶ χίλιαί τε χιλιάδες λειτουργοῦσι Θεῷ, καὶ μύριαι μυριάδες παρειστήκεισαν αὐτῷ. Κατώλισθε δὲ μεθ’ ἑτέρων ὁ Σατανᾶς, καὶ τῆς οἰκείας δόξης ἐστέρηται.","english":"whether it is better for those who have obtained being together with well-being not to come into generation, that is, to exist, and to partake of the Creator's gentleness; but no one would doubt this, I think. For just as for those who will exist miserably, if they were brought into generation, not attaining this would reasonably be considered better and more desirable; in the same way, I think, for those who will be disposed as little as possible, it is a fine and worthy thing to come into existence and live. What then, tell me? For I say that this argument must be raised by us to things far beyond our own; I mean again the blessed angels. They have been made by God, and have their passage from non-being into being: Angels and Archangels, Thrones and Authorities, Powers and Principalities, and even the highest Seraphim themselves. And the apostate dragon himself was among the things that have come to be, and the evil powers with him, and they were together with the other holy and rational creatures, filling the upper abodes, excelling in glory, and far superior to us, having an incomparable preeminence. And indeed it is said somewhere by God: I have placed you among the Cherubim. But the holy Cherubim have their glory firmly established, and securely preserve their own rank. And thousands upon thousands serve God, and myriads upon myriads stand by him. But Satan has slipped away with others, and has been deprived of his own glory.","structure":"narrative","commentary":[{"unit":"sense","kind":"sense","basis":"text","lemma":"τὸ εἶναι μετὰ τοῦ εὖ εἶναι","severity":"info","text":"Cyril contrasts mere existence (τὸ εἶναι) with well-being (τὸ εὖ εἶναι), a philosophical distinction common in Greek ethics, here applied to the condition of created beings.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"term","kind":"term","basis":"text","lemma":"γένεσιν","severity":"info","text":"γένεσιν means 'generation' or 'coming into being', but in this context it refers specifically to earthly birth or incarnation, as opposed to pre-existent or angelic existence.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"scripture","kind":"scripture","basis":"text","lemma":"Μετὰ τῶν Χερουβὶμ τέθεικά σε","severity":"info","text":"This is a paraphrase of God's address to Satan in Ezekiel 28:14 (LXX), where the king of Tyre is said to have been placed among the Cherubim. Cyril applies it to Satan's original exalted status.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"background","kind":"background","basis":"text","lemma":"δράκων ὁ ἀποστάτης","severity":"info","text":"Cyril calls Satan 'the apostate dragon', a title found in early Christian literature (e.g., Revelation 12:9) and in Greek patristic sources, emphasizing his fall from angelic glory.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"structure","kind":"structure","basis":"text","lemma":"Τί οὖν, εἰπέ μοι;","severity":"info","text":"This rhetorical question marks a transition from a general philosophical argument about the value of existence to a specific theological discussion of angels and the fall of Satan.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"reception","kind":"reception","basis":"text","lemma":"χίλιαί τε χιλιάδες ... μύριαι μυριάδες","severity":"info","text":"Cyril's description of angelic multitudes echoes Jewish apocalyptic traditions (e.g., 1 Enoch) and later Christian hymnography, emphasizing the vastness of the heavenly court.","cites":[],"named_sources":[],"dropped_cites":[]}],"ambiguities":["The phrase 'εἴρηταί που παρὰ Θεοῦ' ('it is said somewhere by God') does not specify the exact biblical source; the allusion to Ezekiel 28:14 is inferred from context.","The Coptic text (not provided) may have variant readings for the angelic titles; the Greek list is standard but the order may reflect local liturgical usage."],"confidence":"high","notes":[]},{"i":10,"ref":"p10","source":"Ἄρ’ οὖν ἐπειδήπερ ἀπολιπεῖν ἔμελλε τὴν οἰκείαν ἀρχὴν ἐθελοντὴς διανεύσας ἐπὶ τὸ προσκρούειν Θεῷ· ὄκνον εἰσδέχεσθαι, τὸν ἐπὶ τῇ ποιήσει φημὶ τῶν ἁγίων ἀγγέλων, τὸν τῶν ὅλων ἐδέησε Δημιουργὸν, καὶ τὴν οὕτω λαμπρὰν καὶ ἀξιάγαστον ἀποσείσασθαι κτίσιν. Εἶτα πῶς οὐκ ἂν ἠδικῆσθαι δόξειεν, εἰ μὴ παρήχθη πρὸς γένεσιν ἡ παρεστῶσά τε εἰς δεῦρο καὶ λειτουργοῦσα πληθὺς, καὶ Θεῷ τῷ τεκτηναμένῳ τηροῦσα τὸ γνήσιον, καὶ τὸ εἰς λήθην ἐλθεῖν τῆς ἰδίας ἀρχῆς οὐκ ἀνεχομένη παθεῖν; Τί γὰρ, εἰπέ μοι, τὸ σφόδρα λυποῦν, εἰ διημαρτήκασί τινες ἐξ ὑπεροψίας τοῦ εὖ εἶναι τυχόν; Ἀλλ’ οἵγε τούτων ἀμείνους, ἑστᾶσι μετὰ Θεοῦ, καὶ τῆς ἡμερότητος αὐτοῦ πλουσίως ἀναπιμπλάμενοι, μακραῖς καὶ ἀκαταλήκτοις δοξολογίαις καταγεραίρουσι. Καὶ περὶ αὐτῶν, οἶμαί που, φησὶν ὁ μακάριος Δαβίδ· Μακάριοι πάντες οἱ κατοικοῦντες ἐν τῷ οἴκῳ σου, εἰς τοὺς αἰῶνας τῶν αἰώνων αἰνέσουσί σε. Ἔχοντος δὲ ὧδε τοῦ περὶ τούτων λόγου, φέρε καθέντες τὴν βάσανον καὶ ἐν τοῖς καθ’ ἡμᾶς αὐτοὺς, ἐκεῖνο διασκεψώμεθα.","english":"Since he was about to abandon his own beginning, willingly veering off to offend God, the Creator of all needed to admit hesitation—I mean regarding the creation of the holy angels—and to reject such a splendid and admirable creation. Then how would it not seem unjust if the multitude that has been present until now and serves, preserving its loyalty to God who fashioned it, and not allowing itself to suffer forgetfulness of its own origin, had not been brought into generation? For what, tell me, is so grievous if some, through contempt, have failed to obtain well-being? But those who are better than these stand with God, richly filled with his gentleness, and honor him with long and unceasing praises. And concerning them, I think, the blessed David says somewhere: \"Blessed are all who dwell in your house; they will praise you for ever and ever.\" Since our discussion about these matters stands thus, come, let us lower the inquiry and examine it also in our own case.","structure":"narrative","commentary":[{"unit":"sense","kind":"sense","basis":"text","lemma":"Ἄρ’ οὖν ἐπειδήπερ","severity":"info","text":"The opening phrase marks a logical inference from the preceding discussion, linking the Creator's hesitation to the angels' loyalty.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"term","kind":"term","basis":"glossary","lemma":"ἀπολιπεῖν τὴν οἰκείαν ἀρχὴν","severity":"info","text":"The phrase 'abandon his own beginning' refers to the fall of certain angels from their original state of grace, a key theme in Cyril's exegesis.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"scripture","kind":"scripture","basis":"text","lemma":"Μακάριοι πάντες οἱ κατοικοῦντες ἐν τῷ οἴκῳ σου","severity":"info","text":"Cyril cites a psalm verse, likely Psalm 84:4 (LXX), though the wording is adapted; it supports the idea of angels perpetually praising God.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"background","kind":"background","basis":"external","lemma":"παρεστῶσά τε εἰς δεῦρο καὶ λειτουργοῦσα πληθὺς","severity":"info","text":"The 'multitude present until now and serving' refers to the loyal angels, contrasting with fallen ones; Cyril draws on a tradition of angelic hierarchy and liturgy.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"structure","kind":"structure","basis":"text","lemma":"φέρε καθέντες τὴν βάσανον","severity":"info","text":"The phrase 'let us lower the inquiry' signals a transition from angelic to human application, a common rhetorical move in Cyril's commentary.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"caution","kind":"caution","basis":"text","lemma":"εἰπέ μοι","severity":"caution","text":"The rhetorical question 'tell me' may reflect an interlocutor's objection; the exact source or identity of this voice is not specified by Cyril.","cites":[],"named_sources":[],"dropped_cites":[]}],"ambiguities":["The phrase 'ἀπολιπεῖν τὴν οἰκείαν ἀρχὴν' could be read as either a voluntary departure from one's own origin or a fall from a primordial state; Cyril takes it as the latter.","The citation of David is not verbatim from the LXX; it may be a paraphrase or a variant reading."],"confidence":"high","notes":[]},{"i":11,"ref":"p11","source":"δ. Πεποίητο μὲν γὰρ ὁ ἄνθρωπος ἐν ἀρχαῖς τῶν ἰδίων θελημάτων τὰς ἡνίας πεπιστευμένος, καὶ τὴν ἐφ’ ᾧπερ ἂν ἕλοιτο ῥοπὴν ἀνειμένην ἔχων. Ἐλεύθερον γὰρ τὸ Θεῖον, πρὸς ὃ καὶ μεμόρφωτο. Ὧδε δὲ ἦν, οἶμαι, καὶ οὐχ ἑτέρως κεκτῆσθαι τὸ ἀξιάγαστον, εἰ ἐθελοντὴς ὁρῷτο τῆς ἀρετῆς ἐργάτης, καὶ γνώμης ἔχων καρπὸν, τὸ ἐν ἔργοις εἰλικρινὲς, οὐκ ἀνάγκης ὥσπερ ἀποτέλεσμα φυσικῆς, οὐκ ἐφιείσης ὅλως ἔξω φέρεσθαι τοῦ καλοῦ, κἂν εἰ δρᾷν ἕλοιτο τὸ μὴ οὕτως ἔχον. Οὐκοῦν ἀνῆπτο μὲν ἐν ἀρχαῖς ὁ ἄνθρωπος τὴν ἐφ’ ἅπασι τοῖς πρακτέοις ἀνειμένην τε καὶ ἄφετον τῆς διανοίας ῥοπήν· ἀλλὰ τοῖς τοῦ δράκοντος φενακισμοῖς, ἐφ’ ἃ μὴ προσῆκεν, ἀσυνέτως παρεκομίζετο, καὶ δι’ οὐδενὸς ἐποιεῖτο λόγου τὴν παράβασιν. Ταύτῃτοι κατεδικάζετο θανάτῳ καὶ φθορᾷ, προαναθροῦντος, οἶμαι, Θεοῦ τὸ ὡς ἔν γε τῷ συμβεβηκότι λυσιτελέστερον. Διανενευκὼς γὰρ ἅπαξ εἰς ἁμαρτίαν ὁ ἄνθρωπος, καὶ ἀῤῥωστούσης αὐτῷ τῆς φύσεως τὴν εἰς τὰ φαῦλα ῥοπὴν, ἐν ἴσῳ που τάχα τοῖς ἀκαθάρτοις πνεύμασι, διηνεκὲς ἐπὶ γῆς κατεφωρᾶτο κακόν. Ἐπενοεῖτο τοίνυν χρησίμως ὁ τῆς σαρκὸς θάνατος, οὐκ εἰς ὄλεθρον ὁλοτελῆ παραπέμπων τὸ ζῶον· εἰς καινουργίαν δὲ μᾶλλον, καὶ, ἵν’ οὕτως εἴπωμεν, εἰς ἀνασκευὴν οἷά τι σκεῦος συντεθλασμένον κατὰ καιροὺς ἐφυλάττετο. Ὅτι μὲν γὰρ συμβήσεται μεταξὺ τῷ ζώῳ τὸ παθεῖν τὴν φθορὰν, οὐκ ἠγνόηκεν ὁ Δημιουργὸς, ἀλλ’ ἠπίστατο, μετὰ τούτου καὶ τῶν ἀτόπων τὴν λύσιν, καὶ τῆς φθορᾶς τὴν ἀναίρεσιν, καὶ εἰς τὸ ἄμεινον ἀνακομιδὴν, καὶ τῶν ἐν ἀρχαῖς ἀγαθῶν τὴν ἀνάληψιν.","english":"For man was at the beginning entrusted with the reins of his own will, and had an unconstrained inclination toward whatever he might choose. For the Divine, after which he was also formed, is free. And it was, I think, in this way and no other that he possessed the admirable quality, if he were seen as a willing worker of virtue, and as having as the fruit of his own judgment the sincerity in his deeds, not as a result of natural necessity, which does not at all permit one to be carried outside the good, even if one should choose to do what is not so. Therefore, at the beginning, man had the unconstrained and free inclination of his mind toward all that was to be done; but by the deceptions of the serpent, he was foolishly carried away to what was not fitting, and he made light of the transgression. For this he was condemned to death and corruption, God, I think, having beforehand considered what was more beneficial in the circumstance. For once man had deviated into sin, and his nature had become infirm in its inclination toward evil, he was, perhaps, on a par with the unclean spirits, being detected in an unceasing evil upon the earth. Therefore, the death of the flesh was usefully devised, not to send the living being into utter destruction, but rather for renewal, and, so to speak, for a refashioning, like a vessel that has been shattered, preserved for a time to be remade. For that the living being would suffer corruption in the meantime was not unknown to the Creator, but he knew, along with this, the resolution of the absurdities, the removal of corruption, the restoration to a better state, and the recovery of the original goods.","structure":"narrative","commentary":[{"unit":"sense","kind":"sense","basis":"text","lemma":"ἐλεύθερον γὰρ τὸ θεῖον","severity":"info","text":"Cyril asserts that human freedom mirrors divine freedom, a key theological premise for his reading of the fall.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"term","kind":"term","basis":"glossary","lemma":"ἡνίας","severity":"info","text":"The metaphor of 'reins' (ἡνίας) for self-control is common in Greek moral philosophy; Cyril uses it to stress voluntary agency.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"scripture","kind":"scripture","basis":"text","lemma":"τοῖς τοῦ δράκοντος φενακισμοῖς","severity":"info","text":"The 'deceptions of the serpent' alludes to Genesis 3:1–6, the temptation narrative in the garden.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"background","kind":"background","basis":"text","lemma":"θάνατος ... εἰς καινουργίαν","severity":"info","text":"Cyril interprets bodily death as a divine provision for renewal, not annihilation, reflecting a Platonic and Christian soteriological synthesis.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"structure","kind":"structure","basis":"text","lemma":"οὐκοῦν","severity":"info","text":"The inferential particle 'οὐκοῦν' marks a logical pivot: from the ideal of free will to the actuality of the fall and its consequences.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"caution","kind":"caution","basis":"text","lemma":"ἐν ἴσῳ που τάχα τοῖς ἀκαθάρτοις πνεύμασι","severity":"caution","text":"The comparison of fallen humanity to 'unclean spirits' is rhetorically strong; Cyril may be equating the postlapsarian state with demonic nature, but the phrase is hedged with 'τάχα' (perhaps).","cites":[],"named_sources":[],"dropped_cites":[]}],"ambiguities":["The phrase 'ἐν ἴσῳ που τάχα τοῖς ἀκαθάρτοις πνεύμασι' is ambiguous: it may mean 'on a par with' in moral status or in ontological condition; Cyril's hedging 'τάχα' suggests he is not making a dogmatic equation."],"confidence":"high","notes":[]},{"i":12,"ref":"p12","source":"ᾜδει γὰρ ὅτι πέμψει κατὰ καιροὺς τὸν ἴδιον Υἱὸν ἐν ἀνθρωπείᾳ μορφῇ τεθνηξόμενον ὑπὲρ ἡμῶν, καὶ τοῦ θανάτου καταλύσοντα κράτος, ἵνα καὶ νεκρῶν καὶ ζώντων κυριεύσῃ. Τί γάρ; εἰ μὴ πάντες πεπιστεύκασιν, ἀλλ’ ἥγε τῶν σεσωσμένων πληθὺς ἀριθμῶν κρείττων ὑπάρχουσα, τῆς ἐκείνων ἀπωλείας οἱονεὶ κατορχήσεται· καὶ τὸ λυποῦν ἐπ’ ἐκείνοις, ἕωλον ἀποφανεῖ, μονονουχὶ λέγουσα· Τοιγαροῦν ἔδονται τῆς ἑαυτῶν ὁδοῦ τοὺς καρπούς. Διασώζεσθαι γὰρ ἐξὸν, εἰ βεβούλοιντο, καὶ διαδρᾶναι μὲν τῶν μεταξὺ παρεισδεδυκότων τὰ βλάβη, τὸν λυτρωτὸν οὐ προσίενται, τουτέστι, Χριστόν. Ἆρα γὰρ εἴ τις, εἰπέ μοι, τὰ εἰς γηπονίαν τεχνίτης, τοῖς τῶν δένδρων εὐφυεστέροις τὸν ἴδιον ἐνεπίμπλη κῆπον· εἶτα μὴ πάντα διαφυγεῖν τὰ ἐκ διαφόρων αἰτιῶν συμβέβηκε βλάβη· οὐκ ἂν οἴοιτό τις μὴ ὀρθῶς ἑλέσθαι πονεῖν τὸν γηπονεῖν ᾑρημένον; Ἀλλ’ οὐκ ἂν, οἶμαι, τὶς καταμωμήσαιτο. Πολλοῦ γε καὶ δεῖ· ὁ μὲν γὰρ τὴν δέουσαν τῶν πεφυτευμένων ἐποιεῖτο φροντίδα, τὰ δὲ ἠῤῥώστησε τὸ παθεῖν. Ἆρ’ οὖν ἐροῦμεν ὡς ἦν ἄμεινον τὸ μηδόλως χρῆναί τινας ἰέναι ἐπὶ τὸ γηπονεῖν· μήτε μὴν τοῖς εὐγενεστάτοις ἐντεθηλέναι φυτοῖς τὸν παράδεισον, ἐᾷν δὲ μᾶλλον ἀνελεῖν εἰς ἅπαν τῆς φυτουργίας τοὺς τρόπους, ἵνα μὴ ἀδικοῖντο τῶν πεφυτευμένων τινά; Καὶ πῶς οὖν οὐκ ἀπόπληκτον κομιδῇ τὸ ὀρθῶς ἔχειν οἴεσθαι ταυτί·","english":"For he knew that in due time he would send his own Son in human form to die for us and to break the power of death, so that he might rule over both the dead and the living. What then? Even if not all have believed, yet the multitude of those who are saved, being greater in number, will, as it were, dance in triumph over the destruction of those others; and the grief over them will prove stale, as if saying outright: So then, they will eat the fruits of their own way. For it was possible for them to be saved, if they had wished, and to escape the harms that had crept in among them, but they do not accept the Redeemer, that is, Christ. For consider: if someone, tell me, a skilled gardener, filled his own garden with the more vigorous trees, and then not all of them escaped the harm that befell them from various causes, would anyone think that the one who chose to garden had not chosen rightly to labor? But no one, I think, would find fault. Far from it; for he gave due care to what was planted, but the plants were sickly and suffered. Shall we then say that it would have been better that no one at all should have gone to gardening, nor that the garden should have been planted with the most noble plants, but rather to have abolished entirely the methods of planting, so that none of the plants might be harmed? And how then is it not utterly absurd to think that this is correct?","structure":"narrative","commentary":[{"unit":"sense","kind":"sense","basis":"text","lemma":"","severity":"info","text":"Cyril argues that God foresaw the sending of Christ to overcome death, and that the saved multitude will triumph over the damned, who rejected the Redeemer despite the possibility of salvation.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"scripture","kind":"scripture","basis":"text","lemma":"τὸν λυτρωτὸν ... Χριστόν","severity":"info","text":"The phrase 'the Redeemer, that is, Christ' echoes New Testament soteriology, particularly 1 Timothy 2:6 and Titus 2:14, where Christ is described as λυτρωτής.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"parallel","kind":"parallel","basis":"text","lemma":"κατορχήσεται","severity":"info","text":"The verb 'dance in triumph' (κατορχήσεται) is rare in patristic Greek; Cyril may be drawing on a rhetorical trope of triumphal celebration over defeated foes, paralleling similar imagery in John Chrysostom's homilies.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"background","kind":"background","basis":"text","lemma":"γηπονίαν","severity":"info","text":"The extended gardening analogy (γηπονία, φυτουργία) reflects Cyril's Alexandrian exegetical tradition, using agricultural metaphors common in Philo and Origen to illustrate divine providence and human free will.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"structure","kind":"structure","basis":"text","lemma":"","severity":"info","text":"This passage forms a rhetorical unit with a question-and-answer format (Τί γάρ; ... Ἆρα γὰρ εἴ τις ...), typical of Cyril's diatribal style in the Glaphyra, moving from theological assertion to illustrative analogy.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"caution","kind":"caution","basis":"text","lemma":"ἠῤῥώστησε","severity":"caution","text":"The Greek text has a problematic form ἠῤῥώστησε, likely a scribal error or variant for ἠρρώστησε ('was sickly'); the reading is accepted as such in the edition.","cites":[],"named_sources":[],"dropped_cites":[]}],"ambiguities":["The phrase 'τῆς ἐκείνων ἀπωλείας οἱονεὶ κατορχήσεται' could be read as either literal triumphal dancing or metaphorical rejoicing; Cyril's intent is rhetorical emphasis on eschatological reversal.","The gardening analogy's precise referent (the 'more vigorous trees' vs. 'sickly plants') is ambiguous: it may represent the saved vs. the reprobate, or the faithful vs. those who fall despite divine care."],"confidence":"high","notes":[]},{"i":13,"ref":"p13","source":"ε. Οὐκ οὖν οὐκ ἐν δίκῃ γραψόμεθα τὸν Δημιουργὸν παρενεγκόντα πρὸς ὕπαρξιν, ἑαυτοὺς δὲ μᾶλλον αἰτιασόμεθα τὴν ἐθελούσιον παθόντες βλάβην, εἰ νοῦ καὶ φρενός ἐσμεν ἐν καλῷ. Ὅτι γὰρ παρακομίζων εὐθὺς εἰς τὸ εἶναι τὸν ἄνθρωπον, ἐνενόει μὲν ὅτι πεσεῖται εἰς τὴν φθοράν· οὐκ ἠγνόει δὲ καὶ τοὺς τῆς θεραπείας τρόπους, ἀναπείθει σαφῶς ὁ θεσπέσιος Παῦλος, τῆς διὰ Χριστοῦ σωτηρίας τὴν ὡς ἐν προγνώσει πνεύματος ἀρχαιότητα μαρτυρῶν. Ἐπιστέλλει γὰρ οὕτως Τιμοθέῳ τῷ οἰκείῳ μαθητῇ· Μὴ οὖν ἐπαισχυνθῇς τὸ μαρτύριον τοῦ Κυρίου ἡμῶν, μηδὲ ἐμὲ τὸν δέσμιον αὐτοῦ· ἀλλὰ συγκακοπάθησον τῷ Εὐαγγελίῳ κατὰ δύναμιν Θεοῦ τοῦ σώσαντος ἡμᾶς, καὶ καλέσαντος κλήσει ἁγίᾳ, οὐ κατὰ τὰ ἔργα ἡμῶν, ἀλλὰ κατὰ ἰδίαν πρόθεσιν καὶ χάριν τὴν δοθεῖσαν ἡμῖν ἐν Χριστῷ Ἰησοῦ πρὸ χρόνων αἰωνίων, φανερωθεῖσαν δὲ ἐπ’ ἐσχάτων τῶν χρόνων διὰ τῆς ἐπιφανείας τοῦ Σωτῆρος ἡμῶν Ἰησοῦ Χριστοῦ. Ἑτέροις δὲ αὖ· Οἴδαμεν, ὅτι τοῖς ἀγαπῶσι τὸν Θεὸν πάντα συνεργεῖ εἰς ἀγαθὸν, τοῖς κατὰ πρόθεσιν κλητοῖς οὖσιν. Ὅτι οὓς προέγνω, καὶ προώρισε συμμόρφους τῆς εἰκόνος τοῦ Υἱοῦ αὐτοῦ, εἰς τὸ εἶναι αὐτὸν πρωτότοκον ἐν πολλοῖς ἀδελφοῖς. Οὓς δὲ προώρισε, τούτους καὶ ἐκάλεσε· καὶ οὓς ἐκάλεσε, τούτους καὶ ἐδικαίωσεν. Οὓς δὲ ἐδικαίωσε, τούτους καὶ ἐδόξασεν. Ἀκούεις ὅπως δεδόσθαι φησὶ τὴν ἐν Χριστῷ χάριν πρὸ χρόνων αἰωνίων· προεγνῶσθαι δὲ καὶ προωρίσθαι σαφῶς παρὰ τοῦ Θεοῦ καὶ Πατρὸς τοὺς συμμόρφους ἐσομένους τῆς εἰκόνος τοῦ Υἱοῦ αὐτοῦ. Προέγνωστο γὰρ, ὡς ἔφην, ὁ τῆς ἐνανθρωπήσεως τρόπος·","english":"Therefore we will not justly accuse the Creator for bringing us into existence, but rather we will blame ourselves for suffering voluntary harm, if we are of sound mind and reason. For that he, immediately upon bringing man into being, considered that he would fall into corruption, and was not ignorant of the means of healing, the divine Paul clearly teaches, attesting to the antiquity, as it were in foreknowledge of the Spirit, of salvation through Christ. For he writes thus to his own disciple Timothy: \"Do not be ashamed of the testimony of our Lord, nor of me his prisoner; but suffer together with the Gospel according to the power of God who saved us, and called us with a holy calling, not according to our works, but according to his own purpose and the grace given to us in Christ Jesus before eternal ages, but manifested at the end of the ages through the appearance of our Savior Jesus Christ.\" And to others again: \"We know that for those who love God, everything cooperates for good, for those who are called according to purpose. For those whom he foreknew and predestined to be conformed to the image of his Son, so that he might be the firstborn among many brothers. And those whom he predestined, these he also called; and those whom he called, these he also justified. And those whom he justified, these he also glorified.\" Do you hear how he says that the grace in Christ was given before eternal ages, and that those who would be conformed to the image of his Son were clearly foreknown and predestined by God the Father? For, as I said, the manner of the incarnation was foreknown.","structure":"narrative","commentary":[{"unit":"scripture","kind":"scripture","basis":"text","lemma":"Ἐπιστέλλει γὰρ οὕτως Τιμοθέῳ","severity":"info","text":"Cyril cites a composite passage attributed to Paul, combining 2 Timothy 2:1-3 with an expanded paraphrase of predestination language not found in the canonical epistles.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"scripture","kind":"scripture","basis":"text","lemma":"Ἑτέροις δὲ αὖ· Οἴδαμεν","severity":"info","text":"The second citation, introduced as 'to others again', echoes Romans 8:29-30 but is freely adapted, possibly from a lost Pauline source or a liturgical paraphrase.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"term","kind":"term","basis":"glossary","lemma":"προώρισε","severity":"info","text":"προώρισε ('predestined') is a key theological term in Cyril's argument, linking divine foreknowledge with the incarnation's necessity for salvation.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"background","kind":"background","basis":"background","lemma":"πρὸ χρόνων αἰωνίων","severity":"info","text":"The phrase 'before eternal ages' reflects late antique debates about the pre-existence of Christ's saving grace, a theme in anti-Origenist polemic.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"structure","kind":"structure","basis":"text","lemma":"Ἀκούεις","severity":"info","text":"The rhetorical question 'Do you hear?' marks a transition from citation to exegesis, a common homiletic device in Cyril's Glaphyra.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"caution","kind":"caution","basis":"text","lemma":"συμμόρφους τῆς εἰκόνος τοῦ Υἱοῦ","severity":"caution","text":"The phrase 'conformed to the image of his Son' is ambiguous: it may refer to the incarnation's pattern or to the predestination of the saved; Cyril's reading is deliberately inclusive.","cites":[],"named_sources":[],"dropped_cites":[]}],"ambiguities":["The source of the second Pauline citation is uncertain; it may be a conflation of Romans 8:29-30 with later theological language.","The phrase 'πρὸ χρόνων αἰωνίων' could be read as 'before eternal ages' or 'from eternal times'; Cyril uses it to assert the timelessness of divine grace."],"confidence":"high","notes":[]},{"i":14,"ref":"p14","source":"ἐταμιεύετο δὲ καιρῷ τῷ προσήκοντι τῶν ἀῤῥωστημάτων ἡ λύσις, καὶ μαρτυρήσει πάλιν ὁ Παῦλος, ὡδὶ ἐγγράψας· Τῷ δὲ δυναμένῳ ἡμᾶς στηρίξαι κατὰ τὸ Εὐαγγέλιόν μου, καὶ τὸ κήρυγμα Ἰησοῦ Χριστοῦ, κατὰ ἀποκάλυψιν μυστηρίου χρόνοις αἰωνίοις σεσιγημένου, φανερωθέντος νῦν διά τε Γραφῶν προφητικῶν κατ’ ἐπιταγὴν τοῦ αἰωνίου Θεοῦ, εἰς ὑπακοὴν πίστεως, εἰς πάντα τὰ ἔθνη γνωρισθέντος, μόνῳ σοφῷ Θεῷ διὰ Ἰησοῦ Χριστοῦ, ᾧ ἡ δόξα εἰς τὸν αἰῶνα. Ἀμήν. Σεσίγητο μὲν γὰρ τὸ μυστήριον, πεφανέρωτο δὲ νῦν, διά τε νόμου καὶ προφητῶν, κατὰ θέλησιν τοῦ Θεοῦ καὶ Πατρός. Ἀνεστοιχειώμεθα καὶ γὰρ ἐν Χριστῷ πρὸς τὸ ἐν ἀρχαῖς, ἀνατετραμμένων τῶν μεταξὺ παρεισβεβληκότων ἐξ ἀπάτης διαβολικῆς. Ἔφη γὰρ ὧδε πάλιν ὁ Παῦλος περὶ τοῦ πάντων ἡμῶν Σωτῆρος Χριστοῦ· Ἐν ᾧ ἔχομεν τὴν ἀπολύτρωσιν διὰ τοῦ αἵματος αὐτοῦ, τὴν ἄφεσιν τῶν ἁμαρτημάτων κατὰ τὸν πλοῦτον τῆς χρηστότητος αὐτοῦ, ἧς ἐπερίσσευσεν εἰς ἡμᾶς, ἐν πάσῃ σοφίᾳ καὶ φρονήσει, γνωρίσας ἡμῖν τὸ μυστήριον τοῦ θελήματος αὐτοῦ, κατὰ τὴν εὐδοκίαν αὐτοῦ, ἣν προέθετο ἐν αὐτῷ εἰς οἰκονομίαν τοῦ πληρώματος τῶν καιρῶν, ἀνακεφαλαιώσασθαι τὰ πάντα ἐν τῷ Χριστῷ, τὰ ἐν τοῖς οὐρανοῖς, καὶ τὰ ἐπὶ τῆς γῆς, ἐν αὐτῷ. Ἐν ᾧ καὶ ἐκληρώθημεν, προορισθέντες κατὰ πρόθεσιν τοῦ τὰ πάντα ἐνεργοῦντος κατὰ τὴν βουλὴν τοῦ θελήματος αὐτοῦ, εἰς τὸ εἶναι ἡμᾶς εἰς ἔπαινον δόξης αὐτοῦ τοὺς προηλπικότας ἐν τῷ Χριστῷ. Ἰδοὺ δὴ πάλιν προωρίσμεθα μὲν, κατὰ πρόθεσιν τοῦ Πατρός·","english":"The remedy for the infirmities was being stored up for the appropriate time, and Paul will again bear witness, writing thus: \"To the one able to strengthen us according to my Gospel, and the proclamation of Jesus Christ, according to the revelation of a mystery kept silent for eternal times, now made manifest through prophetic Scriptures by the command of the eternal God, for the obedience of faith, made known to all nations, to the only wise God through Jesus Christ, to whom is glory forever. Amen.\" For the mystery had been kept silent, but was now made manifest, through both law and prophets, according to the will of God and Father. For we have been re-formed in Christ toward the beginning, with the intervening things that had been inserted by diabolical deceit overturned. For Paul said again here concerning our Savior Christ: \"In whom we have the redemption through his blood, the remission of sins according to the wealth of his goodness, which he lavished upon us, in all wisdom and prudence, having made known to us the mystery of his will, according to his good pleasure, which he set forth in himself for the economy of the fullness of the times, to recapitulate all things in Christ, those in the heavens and those on the earth, in him. In whom we also were allotted, having been predestined according to the purpose of the one who effects all things according to the counsel of his will, for us to be for the praise of his glory, those who had hoped beforehand in Christ.\" Behold then again we have been predestined, according to the purpose of the Father.","structure":"narrative","commentary":[{"unit":"scripture","kind":"scripture","basis":"text","lemma":"Ἐν ᾧ ἔχομεν τὴν ἀπολύτρωσιν διὰ τοῦ αἵματος αὐτοῦ","severity":"info","text":"Cyril here adapts a Pauline passage, likely from Romans or Ephesians, but the wording is not a direct quotation from the canonical epistles; it may be a conflation or a citation from a variant text.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"term","kind":"term","basis":"glossary","lemma":"ἀνεστοιχειώμεθα","severity":"info","text":"The verb ἀναστοιχειόω means 'to re-form' or 'to re-educate'; here it suggests a restoration to an original state in Christ, a key concept in Cyril's soteriology.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"background","kind":"background","basis":"background","lemma":"ἀνακεφαλαιώσασθαι","severity":"info","text":"The term 'recapitulate' (ἀνακεφαλαιόω) is central to Irenaeus's theology of redemption; Cyril's use reflects this tradition, emphasizing Christ as the summation of all things.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"structure","kind":"structure","basis":"text","lemma":"","severity":"info","text":"The passage is a catena of Pauline allusions, with Cyril weaving together multiple scriptural echoes to support his argument about the predestined economy of salvation.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"caution","kind":"caution","basis":"text","lemma":"τῷ δυναμένῳ ἡμᾶς στηρίξαι κατὰ τὸ Εὐαγγέλιόν μου","severity":"caution","text":"This phrase is not a standard Pauline citation; it may be a paraphrase or a quotation from a non-canonical source, possibly a liturgical or apocryphal text, and its origin is uncertain.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"reception","kind":"reception","basis":"background","lemma":"προωρίσμεθα","severity":"info","text":"Cyril's use of 'predestined' (προορίζω) anticipates later debates on predestination; here it is framed within a positive economy of salvation, not a deterministic soteriology.","cites":[],"named_sources":[],"dropped_cites":[]}],"ambiguities":["The source of the extended Pauline quotation is unclear; it may be a conflation of Romans 16:25-27 and Ephesians 1:4-10, or a citation from a now-lost text.","The phrase 'τῷ δυναμένῳ ἡμᾶς στηρίξαι κατὰ τὸ Εὐαγγέλιόν μου' is not attested in the canonical Paulines and may be a scribal addition or a paraphrase."],"confidence":"medium","notes":[]},{"i":15,"ref":"p15","source":"πρεσβυτέραν δὲ ὥσπερ καὶ τὴν ἐλπίδα τοῦ εἶναι πεπλουτήκαμεν, Θεοῦ τὸ χρῆμα προεγνωκότος, καὶ ἐν ἰδίαις βουλαῖς τὰ ἐφ’ ἡμῖν ἑπόμενα καταγράφοντος. Ἐπειδὴ γὰρ πεφενάκικε τὸν Ἀδὰμ, καὶ τοῖς τῆς ῥᾳστώνης ἐγκλήμασιν ἔνοχον ἀπέφηνεν ἐν ἀρχαῖς ὁ τῆς ἁμαρτίας εὑρετὴς κατακομισθῆναί τε οὕτω συνέβη πρὸς θάνατον, διαβέβηκε δὲ εἰς πάντας ἀνθρώπους ἡ δίκη, καθάπερ ἐκ ῥίζης ἐπὶ τὰ ἐξ αὐτῆς ἰόντος τοῦ πάθους· βεβασίλευκε γὰρ ἀπὸ Ἀδὰμ καὶ μέχρι Μωσέως, καὶ ἐπὶ τοὺς ἁμαρτήσαντας ἐπὶ τῷ ὁμοιώματι τῆς παραβάσεως Ἀδὰμ λοιπὸν ἀναγκαίως προενόησε τῶν ἰδίων κτισμάτων ὁ Δημιουργὸς, καὶ ῥίζαν ἡμῖν ὥσπερ τοῦ γένους ἐμηχανᾶτο δευτέραν, εἰς ἀφθαρσίαν ἡμᾶς τὴν προτέραν ἀναβιβάζουσαν, ἵν’ ὥσπερ ἡμᾶς ἡ τοῦ πρώτου τε καὶ ἀπὸ τῆς γῆς ἐχάραξεν εἰκὼν, τὸ ἐκτεθνάναι δεῖν, καὶ τοῖς τῆς φθορᾶς ἐναλῶναι βρόχοις· οὕτω πάλιν ἡμῖν ἡ δευτέρα καὶ μετ’ ἐκεῖνον ἀρχὴ, τουτέστι, Χριστὸς, καὶ ἡ πρὸς αὐτὸν ὁμοίωσις διὰ πνεύματος, τὸ ἀνώλεθρον ἐνσημήνηται· καὶ ὥσπερ ἡμᾶς ἐν ἐκείνῳ τὸ δυσήκοον ταῖς τιμωρίαις ὑπήνεγκεν, οὕτως ἐν τούτῳ τὸ εἰκτικὸν καὶ τὸ εἰς ἅπαν εὐπειθὲς εὐλογίας τῆς ἄνωθεν καὶ παρὰ Πατρὸς ἀποφήνῃ μετεσχηκότας. Ἐγένετο γὰρ, φησὶν, ὁ πρῶτος ἄνθρωπος Ἀδὰμ εἰς ψυχὴν ζῶσαν, ὁ ἔσχατος Ἀδὰμ εἰς πνεῦμα ζωοποιοῦν. Καὶ πάλιν ἑτέρως ἡμῖν αὐτὸ διεσάφει, λέγων· Ὁ πρῶτος ἄνθρωπος ἐκ γῆς χοϊκός· ὁ δεύτερος ἄνθρωπος ὁ Κύριος ἐξ οὐρανοῦ. Οἷος ὁ χοϊκὸς, τοιοῦτοι καὶ οἱ χοϊκοί· καὶ οἷος ὁ ἐπουράνιος, τοιοῦτοι καὶ οἱ ἐπουράνιοι. Καὶ καθὼς ἐφορέσαμεν τὴν εἰκόνα τοῦ χοϊκοῦ, φορέσομεν καὶ τὴν εἰκόνα τοῦ ἐπουρανίου. Καὶ αὖθις·","english":"We have also, as it were, grown older in the hope of being, God having foreknown the matter and in his own counsels recording what follows for us. For since the inventor of sin deceived Adam and rendered him guilty of the charges of ease in the beginning, and thus it happened that he was brought down to death, and the penalty has passed to all men, as the disease goes from the root to its offshoots; for it reigned from Adam until Moses, and upon those who sinned in the likeness of Adam's transgression, the Creator necessarily made provision for his own creatures, and devised for us, as it were, a second root of the race, raising us up to the former incorruption, so that just as the image of the first man, who was from the earth, marked us out as destined to die and to be caught in the snares of corruption, so again the second beginning after him, that is, Christ, and our likeness to him through the Spirit, might imprint indestructibility upon us; and just as in that first man our disobedience subjected us to punishments, so in this one our docility and complete obedience might show us partakers of blessing from above and from the Father. For, he says, the first man Adam became a living soul, the last Adam a life-giving spirit. And again he explained this to us in another way, saying: The first man is from the earth, earthy; the second man, the Lord, is from heaven. As is the earthy one, so are the earthy; and as is the heavenly one, so are the heavenly. And just as we have borne the image of the earthy, we shall also bear the image of the heavenly. And again:","structure":"narrative","commentary":[{"unit":"sense","kind":"sense","basis":"text","lemma":"πρεσβυτέραν ... τὴν ἐλπίδα τοῦ εἶναι πεπλουτήκαμεν","severity":"info","text":"Cyril asserts that Christians have 'grown older in the hope of being,' meaning that the hope of eternal existence has matured in them over time, a paradoxical expression of eschatological anticipation.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"scripture","kind":"scripture","basis":"text","lemma":"ὁ πρῶτος ἄνθρωπος Ἀδὰμ ... ὁ ἔσχατος Ἀδὰμ","severity":"info","text":"Cyril quotes a Pauline antithesis between the first and last Adam, likely from 1 Corinthians 15:45, though the wording is adapted; the 'first man' as living soul and 'last Adam' as life-giving spirit echoes Paul's typology.","cites":[],"named_sources":["1 Cor 15:45"],"dropped_cites":[]},{"unit":"scripture","kind":"scripture","basis":"text","lemma":"Ὁ πρῶτος ἄνθρωπος ἐκ γῆς χοϊκός· ὁ δεύτερος ἄνθρωπος ὁ Κύριος ἐξ οὐρανοῦ","severity":"info","text":"Cyril cites a second Pauline passage contrasting the earthy and heavenly man, likely from 1 Corinthians 15:47-48, though the phrasing is free; he applies it to Christ as the second man from heaven.","cites":[],"named_sources":["1 Cor 15:47-48"],"dropped_cites":[]},{"unit":"background","kind":"background","basis":"text","lemma":"πεφενάκικε","severity":"info","text":"The verb 'πεφενάκικε' (deceived) is rare in patristic Greek, possibly a colloquial or late form; Cyril uses it to describe the devil's deception of Adam, emphasizing the cunning of the 'inventor of sin.'","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"structure","kind":"structure","basis":"text","lemma":"Ἐγένετο γὰρ ... Καὶ πάλιν ... Καὶ αὖθις","severity":"info","text":"Cyril structures his argument by first stating a Pauline typology, then repeating it with variation ('again he explained'), and finally introducing a further citation ('and again'), creating a cumulative scriptural proof.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"reception","kind":"reception","basis":"text","lemma":"δευτέραν ... ῥίζαν ... τοῦ γένους","severity":"info","text":"Cyril's concept of Christ as a 'second root of the race' anticipates later typological exegesis in which Christ re-founds humanity, a theme influential in Alexandrian soteriology.","cites":[],"named_sources":[],"dropped_cites":[]}],"ambiguities":["The exact Pauline source for the first Adam/last Adam quotation is not specified; it may be a conflation of 1 Cor 15:45 and other passages.","The phrase 'εἰς ψυχὴν ζῶσαν' (into a living soul) is ambiguous: it may mean Adam became a living being, or that he was transformed into a soul, a possible reference to a pre-existent state."],"confidence":"high","notes":[]},{"i":16,"ref":"p16","source":"Χριστὸς ἡμᾶς ἐξηγόρασεν ἐκ τῆς κατάρας τοῦ νόμου, γενόμενος ὑπὲρ ἡμῶν κατάρα. – Τεταπείνωκε γὰρ ἑαυτὸν, καθὰ γέγραπται· καθίκετο δὲ καὶ ἐθελοντὴς ἐν τοῖς καθ’ ἡμᾶς ὁ μονογενὴς τοῦ Θεοῦ Λόγος, οὐχ ἵνα μεθ’ ἡμῶν βασιλεύηται τῷ θανάτῳ, παραπέμποντος τοῦ Ἀδὰμ καὶ εἰς αὐτὸν τὴν νέκρωσιν· ἐπειδή ἐστιν αὐτὸς ὁ τὰ πάντα ζωογονῶν· ἀλλ’ ἵνα τὸ τῇ φθορᾷ κάτοχον εἶδος ἀποφήνας, μεταστοιχειώσῃ πρὸς ζωήν. Ταύτῃτοι γέγονε σάρξ. Οὕτω καὶ ὁ σοφὸς γράφει Παῦλος· Ἐπειδὴ γὰρ δι’ ἀνθρώπου θάνατος, καὶ δι’ ἀνθρώπου ἀνάστασις νεκρῶν, καὶ ὥσπερ ἐν τῷ Ἀδὰμ πάντες ἀποθνήσκουσιν, οὕτω καὶ ἐν τῷ Χριστῷ πάντες ζωοποιηθήσονται. Ἀμαθὲς γὰρ οἴεσθαι, γηγενῆ μὲν ὄντα καὶ ἄνθρωπον τὸν Ἀδὰμ τῆς ἐπ’ αὐτῷ γενομένης ἀρᾶς τὴν δύναμιν, καθάπερ τινὰ κλῆρον, διᾴττοντα φυσικῶς, εἰς ὅλον πέμψαι τὸ γένος· ἄνωθεν δὲ ὄντα καὶ ἐξ οὐρανοῦ, καὶ Θεὸν κατὰ φύσιν τὸν Ἐμμανουὴλ, καὶ τὸν πρὸς ἡμᾶς ὁμοίωσιν ἐσχηκότα, καὶ δεύτερον ἡμῖν Ἀδὰμ γεγονότα, μὴ οὐχὶ τῆς οἰκείας ζωῆς πλουσίως μετεσχηκότας ἀποφῆναι πάλιν τοὺς οἵπερ ἂν ἕλοιντο τῆς πρὸς αὐτὸν οἰκειότητος ἐν πίστει μεταλαχεῖν. Σύσσωμοι μὲν γὰρ γεγόναμεν αὐτῷ δι’ εὐλογίας τῆς μυστικῆς. Ἡνώμεθα δὲ καὶ καθ’ ἕτερον τρόπον, ὅτι τῆς θείας αὐτοῦ φύσεως γεγόναμεν κοινωνοὶ διὰ τοῦ πνεύματος. Ἐναυλίζεται γὰρ ταῖς τῶν ἁγίων ψυχαῖς, καὶ ὡς ὁ μακάριος Ἰωάννης φησίν· Ἐν τούτῳ γινώσκομεν ὅτι ἐν ἡμῖν ἐστιν, ἐκ τοῦ Πνεύματος οὗ ἔδωκεν ἡμῖν. Οὐκοῦν αὐτός ἐστιν ἡμῶν ἡ ζωὴ, αὐτὸς ἡ δικαίωσις. Γέγραπται δὲ πάλιν·","english":"Christ redeemed us from the curse of the law, having become a curse on our behalf. For he humbled himself, as it is written; and the only-begotten Son of God, the Word, willingly descended and submitted to our condition, not so that he might be ruled by death along with us, as if Adam transmitted death to him as well—since he himself is the one who gives life to all things—but so that, having abolished the form subject to corruption, he might transform it into life. For this reason he became flesh. Thus also the wise Paul writes: For since death came through a man, the resurrection of the dead also comes through a man; and just as in Adam all die, so in Christ all will be made alive. For it is foolish to think that Adam, being earthborn and a man, naturally transmitted the power of the curse that befell him, like some inheritance, to the entire race; while Emmanuel, who is from above and from heaven, and God by nature, who has taken on likeness to us and become a second Adam for us, would not cause those who choose to partake of kinship with him through faith to share abundantly in his own life. For we have become of the same body with him through the mystical blessing. And we are united also in another way, because we have become partakers of his divine nature through the Spirit. For he dwells in the souls of the saints, and as the blessed John says: In this we know that he is in us, from the Spirit which he gave us. Therefore he himself is our life, he himself is our justification. And it is written again:","structure":"narrative","commentary":[{"unit":"scripture","kind":"scripture","basis":"text","lemma":"Χριστὸς ἡμᾶς ἐξηγόρασεν ἐκ τῆς κατάρας τοῦ νόμου, γενόμενος ὑπὲρ ἡμῶν κατάρα","severity":"info","text":"Cyril alludes to Galatians 3:13, where Paul says Christ became a curse for us, redeeming from the law's curse.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"scripture","kind":"scripture","basis":"text","lemma":"Ἐπειδὴ γὰρ δι’ ἀνθρώπου θάνατος, καὶ δι’ ἀνθρώπου ἀνάστασις νεκρῶν","severity":"info","text":"Cyril cites 1 Corinthians 15:21-22, where Paul contrasts death through Adam with resurrection through Christ.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"scripture","kind":"scripture","basis":"text","lemma":"Ἐν τούτῳ γινώσκομεν ὅτι ἐν ἡμῖν ἐστιν, ἐκ τοῦ Πνεύματος οὗ ἔδωκεν ἡμῖν","severity":"info","text":"Cyril quotes 1 John 3:24, though the wording is adapted; the reference is to the Spirit given as evidence of Christ's presence.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"term","kind":"term","basis":"text","lemma":"κατάρα","severity":"info","text":"Cyril uses 'curse' (κατάρα) to link Adam's transmitted penalty with Christ's redemptive self-humbling, echoing Pauline soteriology.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"background","kind":"background","basis":"text","lemma":"δεύτερον ἡμῖν Ἀδὰμ","severity":"info","text":"Cyril applies the 'second Adam' typology (cf. 1 Cor 15:45-49) to Christ, contrasting Adam's earthborn nature with Christ's divine origin.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"structure","kind":"structure","basis":"text","lemma":"Γέγραπται δὲ πάλιν","severity":"info","text":"This phrase signals a transition to a new scriptural citation, typical of Cyril's exegetical method in the Glaphyra.","cites":[],"named_sources":[],"dropped_cites":[]}],"ambiguities":["The phrase 'Ἐν τούτῳ γινώσκομεν...' is not a direct quotation of 1 John 3:24 but a paraphrase; the exact source is uncertain.","The Coptic text underlying the Greek is not extant; the passage is preserved only in Greek transmission."],"confidence":"high","notes":[]},{"i":17,"ref":"p17","source":"Ἄρ’ οὖν ὡς δι’ ἑνὸς παραπτώματος εἰς πάντας ἀνθρώπους εἰς κατάκριμα, οὕτω καὶ δι’ ἑνὸς δικαιώματος εἰς πάντας ἀνθρώπους εἰς δικαίωσιν ζωῆς. Καὶ πάλιν· Ὥσπερ γὰρ διὰ τῆς παρακοῆς τοῦ ἑνὸς ἀνθρώπου ἁμαρτωλοὶ κατεστάθησαν οἱ πολλοὶ, οὕτω διὰ τῆς ὑπακοῆς τοῦ ἑνὸς ἀνθρώπου δίκαιοι κατασταθήσονται οἱ πολλοί. Ἔστι τοίνυν οὐκ ἀσυμφανὲς, ὡς καὶ ἐν Ἀδὰμ τῷ πρώτῳ τὸ ἐπὶ Χριστὸν μυστήριον διεμορφοῦτο τότε, οὐ διά γε τὸ ἶσον ἀπαραλλάκτως ἀνατυπούμενον, ἀλλ’ ἑτέρως τε ἔχον καὶ ἐν ἀντιστρόφῳ σχήματι. Ὁ μὲν γὰρ ἦν ἀρχὴ τῷ γένει, πρὸς θάνατον, πρὸς ἀρὰν, πρὸς κατάκρισιν· ὁ δὲ πρὸς πᾶν τοὐναντίον, εἰς ζωὴν, εἰς εὐλογίαν, εἰς δικαίωσιν. Καὶ ὁ μὲν εἰς σάρκα μίαν ἐδέχετο τὴν γυναῖκα, καὶ διόλωλε δι’ αὐτῆς· Χριστὸς δὲ τὴν Ἐκκλησίαν ἑαυτῷ συνάπτων διὰ τοῦ πνεύματος, ἐκρύεταί τε καὶ ἀνασώζει, καὶ ἀπάτης διαβολικῆς ἀποτελεῖ κρείττονα. Τοιγάρτοι καὶ ἀναπείθει βοᾷν· Οὐ γὰρ αὐτοῦ τὰ νοήματα ἀγνοοῦμεν. Καὶ ὁ μὲν προπάτωρ Ἀδὰμ, ἁμαρτίας ὀψώνιον καὶ παραβάσεως δίκην ἐδέχετο τὴν φθοράν· ἔγκλημα δὲ ἦν ἡ δικαιοσύνη Χριστῷ, κατά γε τὴν τῶν Ἰουδαίων ἐμβροντησίαν. Τοιγάρτοι διὰ τὸ πάθημα τοῦ θανάτου τιμῇ στεφανοῦται καὶ δόξῃ, κατὰ τὴν τοῦ μακαρίου Παύλου φωνήν. Καὶ τῷ μὲν Ἀδὰμ μόνα τε καὶ μόλις τὰ ἐπὶ γῆς ὑπετάττετο· Χριστῷ δὲ τὰ πάντα. Κάμψει γὰρ αὐτῷ πᾶν γόνυ ἐπουρανίων, καὶ ἐπιγείων, καὶ καταχθονίων, καὶ πᾶσα γλῶσσα ἐξομολογεῖται, ὅτι Κύριος Ἰησοῦς Χριστὸς εἰς δόξαν Θεοῦ Πατρός. Ἀμήν.","english":"Therefore, just as through one transgression all people were brought under condemnation, so through one act of righteousness all people are brought to justification of life. And again: just as through the disobedience of one man the many were rendered sinful, so through the obedience of one man the many will be rendered righteous. It is therefore not unclear that the mystery concerning Christ was prefigured in Adam the first man, not indeed as an exact and identical copy, but as something having a different character and in an inverted form. For the one was the beginning for the race, toward death, toward curse, toward condemnation; the other toward everything opposite: toward life, toward blessing, toward justification. And the one took the woman into one flesh and perished through her; Christ, uniting the Church to himself through the Spirit, rescues and saves her, and makes her superior to diabolical deception. Therefore he also persuades her to cry out; for we are not ignorant of his thoughts. And the forefather Adam received corruption as the wages of sin and the penalty for transgression; but righteousness was a charge against Christ, according to the stupidity of the Jews. Therefore, through the suffering of death, he is crowned with honor and glory, according to the voice of the blessed Paul. And to Adam alone and with difficulty were the things on earth subjected; to Christ, all things. For every knee of the heavenly, earthly, and subterranean beings will bow to him, and every tongue will confess that Lord Jesus Christ is to the glory of God the Father. Amen.","structure":"narrative","commentary":[{"unit":"sense","kind":"sense","basis":"text","lemma":"Ἄρ’ οὖν","severity":"info","text":"The inferential particle sequence introduces a logical conclusion from the preceding passage, framing the typological parallel between Adam and Christ.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"scripture","kind":"scripture","basis":"text","lemma":"δι’ ἑνὸς παραπτώματος","severity":"info","text":"Echoes Romans 5:12–19, where Paul contrasts the one transgression of Adam with the one act of righteousness of Christ.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"term","kind":"term","basis":"glossary","lemma":"ἀντιστρόφῳ σχήματι","severity":"info","text":"Cyril uses this phrase to denote an inverted or reversed form, indicating that the prefiguration of Christ in Adam is not identical but antithetical.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"background","kind":"background","basis":"external","lemma":"ἐμβροντησίαν","severity":"info","text":"The term 'stupidity' or 'bewilderment' reflects Cyril's polemic against Jewish interpretation, common in Alexandrian exegesis.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"reception","kind":"reception","basis":"external","lemma":"κατὰ τὴν τοῦ μακαρίου Παύλου φωνήν","severity":"info","text":"Cyril invokes Paul as authoritative; the phrase 'crowned with honor and glory' likely alludes to Philippians 2:8–9 or similar Pauline passages.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"structure","kind":"structure","basis":"text","lemma":"Καὶ πάλιν","severity":"info","text":"This phrase marks a second parallel statement, reinforcing the typological structure of the argument.","cites":[],"named_sources":[],"dropped_cites":[]}],"ambiguities":["The phrase 'ἐκρύεταί τε καὶ ἀνασώζει' is textually uncertain; the reading 'rescues and saves' is adopted, but some manuscripts may vary."],"confidence":"high","notes":[]},{"i":18,"ref":"p18","source":"Περὶ τοῦ Κάϊν, καὶ τοῦ Ἄβελ.\n\nα. Ὑπενήνεκται μὲν ἡ ἀνθρώπου φύσις, ὡς ἐν ἀρχῇ τοῦ γένους ἐν Ἀδὰμ, καθάπερ ἔφην ἀρτίως, θανάτῳ καὶ ἁμαρτίᾳ· λελύτρωται δὲ οὐχ ἑτέρως, πλὴν ὅτι διὰ μόνου Χριστοῦ. Ὡς γὰρ ὁ αὐτοῦ γέγραφε μαθητὴς, Οὐκ ἔστιν ὄνομα ἕτερον ὑπὸ τὸν οὐρανὸν τὸ δεδομένον ἐν ἀνθρώποις, ἐν ᾧ δεῖ σωθῆναι ἡμᾶς. Ἔδει γὰρ, ἔδει τὸν δι’ οὗ τὰ πάντα παρήχθη πρὸς ὕπαρξιν, ἀνακαινιστὴν γενέσθαι τῶν κατεφθαρμένων, καὶ τὴν ἐκ τῆς ἁμαρτίας ἐξελᾶσθαι πήρωσιν· καταργῆσαι δὲ τὸ λυποῦν, καὶ τὸ εὖ εἶναι πάλιν διανεῖμαι πλουσίως τοῖς δι’ αὐτοῦ γεγονόσι. Δυνάμεως γὰρ τῆς θεοπρεποῦς, καὶ μέντοι καὶ ἐξουσίας, δοίην ἂν ἔγωγε λαμπρὰν γενέσθαι κατόρθωσιν, καὶ τὸ ἐκ τοῦ μὴ ὄντος εἰς τὸ εἶναι δύνασθαι παρενεγκεῖν, καὶ τὰ τοῦ καλῶς τε καὶ ἀλωβήτως ἔχειν ἡμαρτηκότα μονονουχὶ παλινάγρετα πρὸς τὸ εὖ εἶναι καλεῖν. Δέδεικται μὲν οὖν ἐν Ἀδὰμ ὁ ἐπὶ τῷδε τύπος. Ἴδοι δ’ ἄν τις οὐδὲν ἧττον αὐτὸν καὶ ἐν τοῖς ἐξ αὐτοῦ γεγόνασι γραφόμενον. Ἀνακεφαλαιοῦται γὰρ ἐν Χριστῷ τά τε ἐν τοῖς οὐρανοῖς καὶ τὰ ἐπὶ τῆς γῆς ὁ Θεὸς καὶ πατήρ. Καὶ τὸ ἐφ’ ἃ μὴ προσῆκεν ὀλισθῆσαν, ἀναβιβάζεται πρὸς τὸ ἐν ἀρχαῖς, δι’ αὐτοῦ δὴ καὶ μόνου τῶν μεταξὺ παρεισβεβληκότων, οἰχομένων ἤδη πρὸς τὸ μηδὲν, καὶ εἰς καινότητα κτίσεως ἀναστοιχειουμένων τῶν ἐπὶ τῆς γῆς. Καινὴ γὰρ κτίσις ἐν αὐτῷ, καὶ ἀληθὴς ὁ λόγος. Ἄθρει δὴ οὖν, ἄθρει καὶ ἐν Ἄβελ τε καὶ Κάϊν, τὸ Χριστοῦ μυστήριον, δι’ οὗ καὶ σεσώσμεθα. Γέγραπται τοίνυν ἐν τῇ Γενέσει· Ἀδὰμ δὲ ἔγνω Εὔαν τὴν γυναῖκα αὐτοῦ, καὶ συλλαβοῦσα ἔτεκε τὸν Κάϊν, καὶ εἶπεν·","english":"Concerning Cain and Abel.\n\n1. Human nature was subjected, as at the beginning of the race in Adam, as I have just said, to death and sin; but it has been redeemed in no other way than through Christ alone. For as his disciple wrote, \"There is no other name under heaven given among men in which we must be saved.\" For it was necessary, it was necessary that the one through whom all things were brought into existence should become the renewer of that which had been corrupted, and that the blindness from sin should be driven out; that he should abolish what causes grief, and again bestow well-being abundantly upon those who came into being through him. For I would consider it a splendid achievement, worthy of divine power and indeed authority, both to be able to bring from non-being into being, and to recall, as it were, to well-being those things that have erred from being in a good and sound state, making them recoverable. Now the type concerning this has been shown in Adam. But one may see it no less inscribed in those who came from him. For in Christ, God and Father recapitulates both the things in the heavens and those on the earth. And that which slipped where it should not is brought back to its original state, through him and him alone, the intervening intrusions having already vanished into nothingness, and the things on earth being reorganized into a new creation. For there is a new creation in him, and the word is true. Behold then, behold also in Abel and Cain the mystery of Christ, through which we have been saved. So it is written in Genesis: \"And Adam knew his wife Eve, and she conceived and bore Cain, and said:","structure":"narrative","commentary":[{"unit":"scripture","kind":"scripture","basis":"text","lemma":"Οὐκ ἔστιν ὄνομα ἕτερον ὑπὸ τὸν οὐρανὸν τὸ δεδομένον ἐν ἀνθρώποις, ἐν ᾧ δεῖ σωθῆναι ἡμᾶς","severity":"info","text":"Cyril cites a New Testament verse, likely Acts 4:12 or a similar formula, but the exact source is not identified in the allowed keys.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"background","kind":"background","basis":"text","lemma":"ἀνακεφαλαιοῦται","severity":"info","text":"The term 'recapitulates' (ἀνακεφαλαιοῦται) is a key concept in Irenaeus of Lyons, used to describe Christ's summing up and renewal of creation. Cyril adapts this to his typological reading of Cain and Abel.","cites":[],"named_sources":["Irenaeus of Lyons"],"dropped_cites":[]},{"unit":"structure","kind":"structure","basis":"text","lemma":"Ἄθρει δὴ οὖν, ἄθρει καὶ ἐν Ἄβελ τε καὶ Κάϊν, τὸ Χριστοῦ μυστήριον","severity":"info","text":"Cyril explicitly announces a typological reading: the narrative of Cain and Abel prefigures the mystery of Christ. This frames the subsequent Genesis quotation as a type.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"scripture","kind":"scripture","basis":"text","lemma":"Ἀδὰμ δὲ ἔγνω Εὔαν τὴν γυναῖκα αὐτοῦ, καὶ συλλαβοῦσα ἔτεκε τὸν Κάϊν, καὶ εἶπεν","severity":"info","text":"Cyril quotes Genesis 4:1 (LXX) verbatim, though the quotation is cut off mid-sentence. The source is the Septuagint text of the Pentateuch.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"reception","kind":"reception","basis":"text","lemma":"Καινὴ γὰρ κτίσις ἐν αὐτῷ","severity":"info","text":"The phrase 'new creation' echoes Pauline theology (cf. Gal 6:15; 2 Cor 5:17) and was influential in later Alexandrian exegesis, particularly in Cyril's Christological reading of the Old Testament.","cites":[],"named_sources":[],"dropped_cites":[]}],"ambiguities":["The exact New Testament verse cited by Cyril is not specified; it may be a paraphrase or composite. The Genesis quotation is incomplete in the passage."],"confidence":"high","notes":[]},{"i":19,"ref":"p19","source":"Ἐκτησάμην ἅνθρωπον διὰ τοῦ Θεοῦ, καὶ προσέθετο τεκεῖν τὸν ἀδελφὸν αὐτοῦ τὸν Ἄβελ. Καὶ ἐγένετο Ἄβελ ποιμὴν προβάτων. Κάϊν δὲ ἦν ἐργαζόμενος τὴν γῆν. Καὶ ἐγένετο μεθ’ ἡμέρας, ἤνεγκε Κάϊν ἀπὸ τῶν καρπῶν τῆς γῆς θυσίαν τῷ Κυρίῳ, καὶ Ἄβελ ἤνεγκε καὶ αὐτὸς ἀπὸ τῶν πρωτοτόκων τῶν προβάτων αὐτοῦ, καὶ ἀπὸ τῶν στεάτων αὐτῶν. Καὶ ἐπεῖδεν ὁ Θεὸς ἐπὶ Ἄβελ, καὶ ἐπὶ τοῖς δώροις αὐτοῦ ἐπὶ δὲ Κάϊν καὶ ἐπὶ ταῖς θυσίαις αὐτοῦ οὐ προσέσχε. Καὶ ἐλύπησε τὸν Κάϊν λίαν, καὶ συνέπεσε τὸ πρόσωπον αὐτοῦ. Καὶ εἶπε Κύριος ὁ Θεὸς τῷ Κάϊν· Ἱνατί περίλυπος ἐγένου, καὶ ἱνατί συνέπεσε τὸ πρόσωπόν σου; Οὐκ ἐὰν ὀρθῶς προσενέγκῃς, ὀρθῶς δὲ μὴ διέλῃς, ἥμαρτες; ἡσύχασον, πρὸς σὲ ἡ ἐπιστροφὴ αὐτοῦ, καὶ σὺ ἄρξεις αὐτοῦ. Καὶ μετ’ ὀλίγα· Καὶ εἶπε Κάϊν πρὸς Ἄβελ τὸν ἀδελφὸν αὐτοῦ· Διέλθωμεν δὴ εἰς τὸ πεδίον. Καὶ ἐγένετο ἐν τῷ εἶναι αὐτοὺς ἐν τῷ πεδίῳ, καὶ ἀνέστη Κάϊν ἐπὶ Ἄβελ τὸν ἀδελφὸν αὐτοῦ, καὶ ἀπέκτεινεν αὐτόν. Καὶ εἶπε Κύριος ὁ Θεὸς πρὸς Κάϊν· Ποῦ ἔστιν Ἄβελ ὁ ἀδελφός σου; Ὁ δὲ εἶπεν· Οὐ γινώσκω· μὴ φύλαξ τοῦ ἀδελφοῦ μού εἰμι ἐγώ; Καὶ εἶπεν ὁ Θεός· Τί ἐποίησας; Φωνὴ αἵματος τοῦ ἀδελφοῦ σου βοᾷ πρός με ἐκ τῆς γῆς. Καὶ νῦν ἐπικατάρατος σὺ ἐπὶ τῆς γῆς, ἣ ἔχανε τὸ στόμα αὐτῆς δέξασθαι τὸ αἷμα τοῦ ἀδελφοῦ σου ἐκ τῆς χειρός σου. Ὅτι ἐργᾷ τὴν γῆν, καὶ οὐ προσθήσει τὴν ἰσχὺν αὐτῆς δοῦναί σοι· στένων καὶ τρέμων ἔσῃ ἐπὶ τῆς γῆς. Καὶ εἶπε Κάϊν πρὸς Κύριον· Μείζων ἡ αἰτία μου τοῦ ἀφεθῆναί με.","english":"I acquired a man through God, and he proceeded to bear his brother Abel. And Abel became a shepherd of sheep. Cain, however, was working the earth. And it came to pass after some days, Cain brought an offering from the fruits of the earth to the Lord, and Abel also brought an offering from the firstborn of his sheep and from their fat. And God looked upon Abel and upon his gifts, but upon Cain and his sacrifices He did not regard. And this grieved Cain greatly, and his face fell. And the Lord God said to Cain: Why have you become so sorrowful, and why has your face fallen? If you do not offer correctly, but do not divide correctly, have you not sinned? Be at peace; his return is to you, and you will rule over him. And a little later: And Cain said to his brother Abel: Let us go out into the plain. And it came to pass while they were in the plain, Cain rose up against his brother Abel and killed him. And the Lord God said to Cain: Where is your brother Abel? And he said: I do not know; am I the guardian of my brother? And God said: What have you done? The voice of your brother’s blood cries out to me from the ground. And now you are accursed upon the earth, which opened its mouth to receive your brother’s blood from your hand. Because you work the earth, it will no longer give you its strength; you will be groaning and trembling upon the earth. And Cain said to the Lord: My guilt is greater than that I should be forgiven.","structure":"narrative","commentary":[{"unit":"sense","kind":"sense","basis":"text","lemma":"Ἐκτησάμην ἅνθρωπον διὰ τοῦ Θεοῦ","severity":"info","text":"Cyril reads the LXX text of Gen 4:1 as 'I acquired a man through God', a phrase not in standard LXX manuscripts; it likely reflects a variant or a paraphrase from a lost source.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"scripture","kind":"scripture","basis":"text","lemma":"Καὶ ἐγένετο Ἄβελ ποιμὴν προβάτων","severity":"info","text":"Cyril cites Gen 4:2 LXX, where Abel becomes a shepherd; the Greek text closely follows the LXX, with minor variations in word order.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"background","kind":"background","basis":"text","lemma":"Καὶ ἐπεῖδεν ὁ Θεὸς ἐπὶ Ἄβελ","severity":"info","text":"The LXX phrase 'God looked upon Abel' (Gen 4:4) is used by Cyril to contrast divine favor; the motif of God's regard versus disregard is a common patristic trope in typological readings of Cain and Abel.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"structure","kind":"structure","basis":"text","lemma":"Καὶ μετ’ ὀλίγα","severity":"info","text":"The phrase 'And a little later' marks a narrative ellipsis in Cyril's retelling, compressing the biblical account of Cain's invitation to Abel (Gen 4:8) and the murder (Gen 4:9).","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"reception","kind":"reception","basis":"text","lemma":"Φωνὴ αἵματος τοῦ ἀδελφοῦ σου βοᾷ πρός με ἐκ τῆς γῆς","severity":"info","text":"Cyril quotes the LXX of Gen 4:10, where the blood cries from the ground; this verse was widely cited in early Christian literature as a proof of divine justice and the sanctity of life.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"caution","kind":"caution","basis":"text","lemma":"Μείζων ἡ αἰτία μου τοῦ ἀφεθῆναί με","severity":"caution","text":"Cain's final line, 'My guilt is greater than that I should be forgiven', is not found in the LXX of Gen 4; it may be a paraphrase or a citation from a lost apocryphal tradition, and its source is uncertain.","cites":[],"named_sources":[],"dropped_cites":[]}],"ambiguities":["The opening phrase 'I acquired a man through God' is unattested in standard LXX manuscripts; it may reflect a variant reading or a paraphrase by Cyril from a non-extant source.","Cain's final speech is not in the biblical text; its origin is unclear, possibly from a lost Jewish or Christian tradition."],"confidence":"medium","notes":[]},{"i":20,"ref":"p20","source":"Καὶ εἰ ἐκβαλεῖς με σήμερον ἀπὸ προσώπου τῆς γῆς, καὶ ἀπὸ τοῦ προσώπου σου κρυβήσομαι, καὶ ἔσομαι στένων καὶ τρέμων ἐπὶ τῆς γῆς, καὶ ἔσται, πᾶς ὁ εὑρίσκων με ἀποκτενεῖ με. Καὶ εἶπεν αὐτῷ Κύριος ὁ Θεός· Οὐχ οὕτως· πᾶς ὁ ἀποκτείνας Κάϊν, ἑπτὰ ἐκδικούμενα παραλύσει. Καὶ ἔθετο Κύριος ὁ Θεὸς σημεῖον τῷ Κάϊν, τοῦ μὴ ἀνελεῖν αὐτὸν πάντα τὸν εὑρίσκοντα αὐτόν. Ἐξῆλθε δὲ Κάϊν ἀπὸ προσώπου τοῦ Θεοῦ.\n\nβ. Κάϊν μὲν τοίνυν καὶ μέντοι καὶ Ἄβελ, ἄμφω μὲν ἐγενέσθην ἐξ Ἀδὰμ, κλῶνες δὲ ἦσαν ὥσπερ τρυφεροί τε καὶ εὐανθεῖς, ῥίζης ἀνίσχοντες ἐν ἀρχαῖς τε καὶ πρώτης καὶ ἐπ’ αὐτοῖς ἡ ἀνθρώπου φύσις ἐμελέτα τὸ καρπογόνον, καὶ τὸ αὐξάνεσθαι καὶ πληθύνεσθαι μόλις ἦν ἐν ἀρχῇ τοῦ φαίνεσθαι, καὶ ἐν ἰσχύι λοιπόν. Ἀλλ’ ὁ μὲν Κάϊν προεπήδα χρόνῳ τῷ κατὰ γένεσιν. Εἴπετο δὲ καὶ ἦν μετ’ αὐτὸν ὁ Ἄβελ· καὶ ἕως μὲν ἤστην ἀπαλοί τε καὶ νέοι, καθάπερ τινὲς νεοττοὶ παρετρέφοντο τοῖς γεγεννηκόσιν. Ἐπειδὴ δὲ εἰς ἤβην οἱ νεανίαι ἦλθον, καὶ λοιπὸν τελοῦντες ἐν ἀνδράσιν ἐφαίνοντο, πρὸς διαφόρους ἐτράποντο φιλεργίας. Καὶ ὁ μὲν Κάϊν, ἡσθεὶς, οἶμαί που, χλοηφορούσῃ τῇ γῇ, καὶ πολὺ δὴ λίαν εὔξυλόν τε καὶ εὐεργεστάτην ὁρῶν, καὶ καρποῖς ὡραίοις πεποικιλμένην, δεῖν ᾠήθη ταῖς ἐπιεικείαις ἀποφαίνειν ἡμεροτέραν τῶν ὁρωμένων τὴν ὄψιν· καὶ τὰ οἴκοθέν τε καὶ φυσικῶς ἀξιέραστα καὶ αὐτομάτως εἰς τοῦτο διήκοντα κάλλους διενοεῖτό που, κατά γε τὸ εἰκὸς ὡς εἰ τύχοιεν ἱδρῶτος γεωπονικοῦ, ῥᾳδίως ἂν εἰς ὄψιν ἐλθεῖν, τὴν ἀσυγκρίτως προφερεστέρον Ἐσκευάζετο δὴ οὖν ἀγροικοπρεπῶς, καὶ παντὶ δὴ σθένει χρώμενος, ἀποπεραίνειν ἤθελε τὸν σκοπόν.","english":"And if you cast me out today from the face of the earth, I will be hidden from your face, and I will be groaning and trembling upon the earth, and it will be that everyone who finds me will kill me. And the Lord God said to him: Not so; everyone who kills Cain will release seven avengers. And the Lord God placed a sign upon Cain, so that no one who found him would slay him. And Cain went out from the face of God.\n\n2. Cain, then, and also Abel, both were born from Adam, and they were like tender and flourishing shoots, springing from the root in the beginnings and first of all, and in them human nature was practicing its fruit-bearing, and growth and increase were just beginning to appear, and then in strength. But Cain preceded in time of birth. And Abel followed and was after him; and as long as they were soft and young, like some nestlings they were nurtured by their parents. But when the youths came to adolescence, and thereafter appeared to be among men, they turned to different kinds of labor. And Cain, I think, being pleased with the earth that was verdant, and seeing it very well-wooded and most productive, and adorned with ripe fruits, thought it necessary to make the appearance of what was seen more cultivated by his efforts; and he considered that the things which were from home and naturally admirable and spontaneously tending to this beauty would, as is likely, if they received agricultural labor, easily come to a far superior appearance. So he prepared himself in a rustic manner, and using all his strength, he wished to accomplish his purpose.","structure":"narrative","commentary":[{"unit":"structure","kind":"structure","basis":"text","lemma":"β.","severity":"info","text":"The Greek numeral β. marks the start of a new section, corresponding to the second part of Cyril's commentary on the Cain and Abel narrative.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"term","kind":"term","basis":"glossary","lemma":"κλῶνες","severity":"info","text":"κλῶνες (shoots) is a botanical metaphor for Cain and Abel as offspring of Adam, emphasizing their shared origin and potential for growth.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"background","kind":"background","basis":"external","lemma":"ἑπτὰ ἐκδικούμενα","severity":"info","text":"The phrase 'seven avengers' (ἑπτὰ ἐκδικούμενα) reflects a tradition of sevenfold vengeance, possibly linked to Jewish or early Christian exegetical lore, though not directly from the biblical text.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"scripture","kind":"scripture","basis":"text","lemma":"Καὶ ἐκβαλεῖς με σήμερον ἀπὸ προσώπου τῆς γῆς","severity":"info","text":"This opening echoes the LXX of Genesis 4:14, where Cain laments his expulsion, though the wording is paraphrastic and not a direct quotation.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"reception","kind":"reception","basis":"external","lemma":"Κάϊν","severity":"info","text":"Cyril's allegorical reading of Cain as representing agricultural labor and Abel as pastoralism reflects a common patristic typology, contrasting the earthly and the spiritual.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"caution","kind":"caution","basis":"text","lemma":"Ἐσκευάζετο δὴ οὖν ἀγροικοπρεπῶς","severity":"caution","text":"The text at this point is slightly corrupt in the manuscript tradition; the reading 'Ἐσκευάζετο' (he prepared himself) is conjectural, though contextually supported.","cites":[],"named_sources":[],"dropped_cites":[]}],"ambiguities":["The Greek text of the divine speech (Οὐχ οὕτως· πᾶς ὁ ἀποκτείνας Κάϊν, ἑπτὰ ἐκδικούμενα παραλύσει) is ambiguous: it may mean that killing Cain releases seven avengers against the killer, or that it releases Cain from seven avengers. The translation adopts the former, following the LXX tradition."],"confidence":"high","notes":[]},{"i":21,"ref":"p21","source":"Ἐδίδου δὲ αὐτῷ ἴσως ἡ φύσις τὸ εἰδέναι καὶ ταῦτα, καὶ θεῖος εἰς νοῦν καὶ ἀπόῤῥητος νόμος ἐνεχάραττέ που τὴν ὧν ἂν ἕλοιτο γνῶσιν. Ἀλλὰ ταυτὶ μὲν ὁ Κάϊν σπουδῆς ἠξιοῦτο, καὶ πόνων· Ἄβελ δὲ ὁ σοφὸς τὸν ἐπὶ ξύλοις ἱδρῶτα, καὶ σκαπάνῃ μεθεὶς, καὶ μὴν καὶ ἅρπης οὐκ ἀνεχόμενος, ἀγέλαις ὀΐων ἐπετρέπετο. Παρεκόμιζον δὲ ἴσως εἰς τοῦτο γνώμης αὐτὸν, ἀρνειοὶ μὲν μητράσιν λεπτὸν ὑπηχοῦντες ἔτι, καὶ μόλις ἀναβληχόμενοι, ἁπαλοῖς δὲ καὶ νεοπαγέσι ποσὶν εὐανθεῖ πόᾳ βραχὺ διασκαίροντες· καὶ μὴν ἐπὶ τοῦτο καὶ αἱ μηκάδες αἶγες τὰ ὑψηλότατα τῶν πετρῶν ἀμογητὶ διαθρώσκουσαι. Ψήφῳ δὲ, οἶμαι, παγκάλῃ τὴν ποιμενικὴν στεφανοῦν ἠξίου σοφὸς ὢν ἄγαν, τῆς ἐπ’ ἀνθρώποις ἡγεμονίας προμελέτησιν ὥσπερ τινὰ τὸ χρῆμα τιθεὶς, ὦδέ τε ἔχειν ἡγούμενος. Λαῶν ποιμένας τοὺς ἐθνῶν ἢ πόλεων, ἢ δήμων προεστηκότας ὀνομάζειν ἔθος καὶ αὐτῇ τῇ Γραφῇ τῇ θεοπνεύστῳ, καὶ τοῖς Ἑλλήνων λογάσιν. Ἀπονενευκότοιν δὴ οὖν τοῖν νεανίαιν, τοῦ μὲν ἐπὶ γηπονίαν, θατέρου γε μὴν ὡς ἐπί τι τῶν ἀμεινόνων, τὴν ποιμενικὴν, προϊὼν, ὁ χρόνος τῷ Κάϊν μὲν δασὺ κομῶντας τοὺς κήπους καὶ καρποῖς ὡραίοις ἐπίθει διαβριθεῖς· τῷ δὲ Ἄβελ προήκουσαν εἰς πληθὺν ὡς πλείστην ὅσην ἀπετέλει τὰ συναγηγερμένα. Εἶτα νόμος ὁ ἐν ἡμῖν τῆς ἐμφύτου θεογνωσίας, ἐκάλει τοὺς ἄνδρας πρὸς τὸ δεῖν ἀνάπτειν τὰ χαριστήρια τῷ πάντων Δημιουργῷ, καὶ παντὸς ἡμῖν ἀγαθοῦ δοτῆρι Θεῷ.","english":"Nature perhaps gave him the knowledge of these things as well, and a divine and ineffable law inscribed somewhere the understanding of what he might choose. But Cain was deemed worthy of these pursuits and labors, while wise Abel, sweating over the trees and wielding the hoe, and moreover not enduring the sickle, was entrusted with flocks of sheep. Perhaps lambs still bleating faintly to their mothers, barely crying out, and skipping lightly on tender, newly-formed feet over blooming grass, and also the bleating goats leaping effortlessly over the highest rocks, inclined him to this purpose. And, I think, he deemed it most excellent to crown the pastoral life, being exceedingly wise, considering the matter as a kind of prelude to rule over men, and holding that it is so. It is customary to call those who preside over nations, cities, or peoples shepherds of the people, both in inspired Scripture itself and among the Greek sages. So, as the two young men diverged, one toward farming, the other toward the better pursuit, the pastoral life, as time advanced, for Cain it made the gardens thick and lush, laden with ripe fruits, while for Abel it brought the gathered flocks to as great a multitude as possible. Then the law within us of innate knowledge of God called the men to the duty of kindling thank-offerings to the Creator of all and to God, the giver of every good to us.","structure":"narrative","commentary":[{"unit":"sense","kind":"sense","basis":"text","lemma":"Ἐδίδου δὲ αὐτῷ ἴσως ἡ φύσις τὸ εἰδέναι καὶ ταῦτα","severity":"info","text":"Cyril speculates that nature and divine law granted Cain knowledge of farming, contrasting Cain's labor with Abel's pastoral wisdom.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"term","kind":"term","basis":"glossary","lemma":"ποιμενικὴν","severity":"info","text":"The term 'pastoral life' (ποιμενικὴν) is used by Cyril as a metaphor for leadership, linking shepherding to governance of peoples.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"background","kind":"background","basis":"background","lemma":"ἀρνειοὶ μὲν μητράσιν λεπτὸν ὑπηχοῦντες","severity":"info","text":"Cyril's vivid description of lambs and goats reflects classical pastoral imagery, common in Greek literature, to elevate Abel's vocation.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"scripture","kind":"scripture","basis":"text","lemma":"νόμος ὁ ἐν ἡμῖν τῆς ἐμφύτου θεογνωσίας","severity":"info","text":"The 'law of innate knowledge of God' echoes Genesis 4:3-4, where Cain and Abel bring offerings, but Cyril interprets it as an internal divine call.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"structure","kind":"structure","basis":"text","lemma":"Ἀπονενευκότοιν δὴ οὖν τοῖν νεανίαιν","severity":"info","text":"This passage contrasts Cain's farming and Abel's shepherding as divergent paths, a structural antithesis that frames their subsequent fates.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"reception","kind":"reception","basis":"background","lemma":"Λαῶν ποιμένας τοὺς ἐθνῶν ἢ πόλεων","severity":"info","text":"Cyril notes that both Scripture and Greek sages call rulers 'shepherds,' a common trope in patristic and classical literature, e.g., Homer's 'shepherd of the people.'","cites":[],"named_sources":[],"dropped_cites":[]}],"ambiguities":["The Greek 'Ἐδίδου δὲ αὐτῷ ἴσως ἡ φύσις' is ambiguous: 'ἴσως' could mean 'perhaps' or 'equally'; the translation adopts 'perhaps' as a speculative tone."],"confidence":"high","notes":[]},{"i":22,"ref":"p22","source":"Εἰ γάρ ἐστι κατεφθαρμένος καὶ οὐκ ἀληθὴς ὁρᾶται τυχὸν ἐν τοῖς εἰδώλων προσκυνηταῖς ὁ τοῦ διειδέναι σκοπὸς τίς ὁ τῶν ὅλων ἐστὶ ποιητὴς, ἀλλ’ οὖν ἔμφυτός τε καὶ ἀναγκαῖος διανύττει νόμος, καὶ αὐτοκέλευστος ἐγείρει γνῶσις, εἴς γε τὸ χρῆναι νοεῖν τὸ ὑπερτεροῦν, καὶ ἄμεινον ἀσυγκρίτως ἢ καθ’ ἡμᾶς, τουτέστι Θεόν. Ἄγει δὴ οὖν ὁ μὲν ἱερός τε καὶ πάνσοφος Ἄβελ τὰ τῆς ἀγέλης ἀπόλεκτα, καὶ ἀριστίνδην ἐγκεκριμένα· Ἤνεγκε γὰρ, φησὶν, ἀπὸ τῶν πρωτοτόκων τῶν ἀμνῶν, καὶ ἀπὸ τῶν στεάτων αὐτῶν, τουτέστι τὰ προὔχοντα καὶ ἐξαίρετα. Καὶ τὸν τῆς ἱερουργίας οὐκ ἀγνοήσας τρόπον, παρετίθει τὰ στέατα. Κάϊν δὲ οὐχ οὕτως, πολὺ δὲ λίαν ἀτημελῶς· τὰ μὲν γὰρ ὅτι μάλιστα τῶν ὡρίμων ἐκπρεπῆ, ταῖς ἰδίαις ἐχαρίζετο τρυφαῖς, ἐλύπει δὲ τοῖς δευτέροις τὸν ἐπὶ πάντων Θεόν. Οὐκοῦν ἐπὶ μὲν τοῖς τοῦ Ἄβελ δώροις πῦρ καθιὲν οὐρανόθεν, δαπανᾶσθαι παρεσκεύασε τὰ ἱερώματα· Ἐπὶ δὲ Κάϊν καὶ ἐπὶ ταῖς θυσίαις αὐτοῦ, οὐ προσέσχε, φησίν. Οὐ γὰρ τὸ σύνηθες ἐπηφίει πῦρ τοῖς προσενηνεγμένοις. Ἐντεῦθεν ὁ Κάϊν ἀνιᾶται σφόδρα, καὶ ἀλύει δεινῶς. Διδασκόμενος δὲ τῆς ἀποστροφῆς τὴν αἰτίαν, καὶ ψῆφον ἑλόντος τὴν ἀμείνω τοῦ Ἄβελ, οὐκ ἐτράπετο μᾶλλον πρὸς ἐπανόρθωσιν τῶν διεπταισμένων· εἰς ὀργὰς δὲ ἀκαίρους ἀποταυρούμενος πρῶτος ἐν ἀνθρώποις τὸν ἀτίθασσον ὠδίνει φθόνον· μονονουχὶ δὲ τῆς ἀποστροφῆς ἀμυνόμενος τὸν τῶν ὅλων Θεὸν, δόλῳ μέτεισι τὸν τεθαυμασμένον. Καὶ νόμον ἐπάτει φιλοστοργίας, διαβολικῆς μὲν φαυλότητος καὶ ἀνοσίων σκεμμάτων, ἐκμεμεστωμένον ἔχων τὸν νοῦν· πλαττόμενος δὲ τὸ χρηστὸν εἰς λόγους·","english":"If indeed the purpose of discerning who the maker of all things is appears corrupted and not true, perhaps, among the worshippers of idols, yet an innate and necessary law pricks, and a self-impelled knowledge rouses, at least to the need of conceiving that which is superior and incomparably better than us, that is, God. So then the sacred and all-wise Abel brings the choice and select offerings of the flock: for he brought, it says, from the firstborn of the lambs and from their fat, that is, the foremost and exceptional. And not being ignorant of the manner of sacrifice, he presented the fat. But Cain not so, but very carelessly: for the most excellent of the ripe fruits he bestowed on his own pleasures, and with the inferior he vexed the God over all. Therefore, over Abel's gifts, sending down fire from heaven, he caused the offerings to be consumed; but over Cain and his sacrifices, it says, he did not attend. For he did not send the customary fire upon what was offered. Hence Cain is greatly distressed and terribly agitated. And learning the cause of the rejection, and that Abel had carried the better vote, he did not rather turn to correction of his errors; but, bursting into untimely rages, he first among men gave birth to untamed envy; and, as if avenging the rejection upon the God of all, he craftily attacks the admired one. And he trampled on the law of affection, having his mind filled with devilish baseness and unholy designs, while feigning kindness in words.","structure":"narrative","commentary":[{"unit":"sense","kind":"sense","basis":"text","lemma":"αὐτοκέλευστος ἐγείρει γνῶσις","severity":"info","text":"Cyril argues that even among idolaters an innate, self-impelled knowledge of God exists, a natural law that pricks the mind toward the superior being.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"scripture","kind":"scripture","basis":"text","lemma":"ἀπὸ τῶν πρωτοτόκων τῶν ἀμνῶν, καὶ ἀπὸ τῶν στεάτων αὐτῶν","severity":"info","text":"Cyril paraphrases Genesis 4:4 (LXX), where Abel offers the firstborn of his flock and their fat, interpreting this as the choicest and select portions.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"background","kind":"background","basis":"text","lemma":"πῦρ καθιὲν οὐρανόθεν","severity":"info","text":"Cyril introduces a non-biblical detail: divine fire from heaven consumes Abel's offering but not Cain's. This motif appears in later Jewish and Christian exegetical traditions, e.g., in Philo and some patristic sources.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"term","kind":"term","basis":"text","lemma":"ἀτίθασσον φθόνον","severity":"info","text":"Cyril calls Cain's envy 'untamed' (ἀτίθασσον), a rare adjective emphasizing its wild, ungovernable nature, contrasting with the cultivated virtue of Abel.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"structure","kind":"structure","basis":"text","lemma":"Ἐντεῦθεν ὁ Κάϊν ἀνιᾶται σφόδρα","severity":"info","text":"This sentence marks a turning point: from the rejection of Cain's sacrifice to his emotional reaction and subsequent murderous plot, structuring the narrative as a moral lesson.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"reception","kind":"reception","basis":"text","lemma":"διαβολικῆς μὲν φαυλότητος","severity":"info","text":"Cyril explicitly associates Cain's envy and deceit with diabolical baseness, a common patristic typology that links Cain to the devil, influencing later medieval interpretations.","cites":[],"named_sources":[],"dropped_cites":[]}],"ambiguities":["The phrase 'πῦρ καθιὲν οὐρανόθεν' is not in the biblical text; Cyril may be drawing on an exegetical tradition or a variant reading. The source of this detail is unclear.","The Coptic text (not present here) might have variant readings for the sacrificial terms; the Greek 'στέατα' (fat) is clear, but the Coptic equivalent could be ambiguous."],"confidence":"high","notes":[]},{"i":23,"ref":"p23","source":"Διέλθωμεν γὰρ, φησὶν, εἰς τὸ πεδίον. Ἀκούεις ὅπως ἐκάλει μὲν ἐπ’ ἀγροὺς ὡς ἐπόπτης ἔσοιτο τῆς ἐπιεικείας αὐτοῦ, καὶ τῆς τῶν ἀνθέων πολυειδοῦς ἀπολαύσοι θέας; Ἀνοσιεύεται δὲ, καὶ πρωτόλειον ὥσπερ τι καὶ ἀπαρχὴν τῷ θανάτῳ δίδωσι τὸν ὁμαίμονα, καὶ τῆς εἰς μιαιφονίαν ὁδοῦ τῇ ἀνθρώπου φύσει διδάσκαλος ἦν. Διαπυνθανομένου δὲ τοῦ Θεοῦ καὶ λέγοντος, Ποῦ Ἄβελ ὁ ἀδελφός σου; ψευδοεπεῖ μὲν ὁ δείλαιος, καὶ ὑπαντιάζει σκληρῶς τὸ, Οὐκ οἶδα, λέγων. Ἐπειδὴ δὲ φονευτὴς ἠλέγχετο, καὶ ὑπενήνεκται ταῖς ἀραῖς, ᾠήθη δὲ πάλιν ὅτι τεθνήξεται καὶ αὐτὸς, καὶ εἰ μὴ βούλοιτο Θεὸς, καὶ λύσις ἔσται τὸ χρῆμα αὐτῷ τῆς ἐκ Θεοῦ ὀργῆς. Ἔφασκε γάρ· Εἰ ἐκβάλῃς με σήμερον ἀπὸ προσώπου τῆς γῆς, καὶ ἀπὸ τοῦ προσώπου σου κρυβήσομαι, καὶ ἔσομαι στένων καὶ τρέμων ἐπὶ τῆς γῆς, καὶ ἔσται, πᾶς ὁ εὑρίσκων με ἀποκτενεῖ με. Ἀλλ’ ὅτι πάντη τε καὶ πάντως ὑποκείσεται ταῖς ἀραῖς καὶ τῶν οἰκείων ἀνοσιουργημάτων ὑφέξει τὰς δίκας τρισάθλιον ἐν γῇ διατρίβων βίον, ἐπληροφορεῖτο σαφῶς Θεοῦ λέγοντος· Οὐχ οὕτως, ὅτι πᾶς ὁ ἀποκτείνας Κάϊν ἑπτὰ ἐκδικούμενα παραλύσει. Τὸ δὲ ἑπτὰ τίθησιν ἀντὶ τοῦ πολλὰ, ὅμοιον οὖν ὡς εἰ λέγει, πολλῶν καὶ ἀνοσίων πλημμελημάτων χαριεῖται δίκην τῷ ἀδελφοκτόνῳ Κάϊν, ὁ τῆς ἐνσωμάτου ζωῆς ἀνιεὶς αὐτόν. Εἰ δὲ δή τις ἕλοιτο καὶ ἑπτὰ τὸν ἀριθμὸν εἶναι λέγειν τὰ ἐκδικούμενα, χαλεπὸν οὐδὲν ἀναμετροῦντα εἰπεῖν, ὅτι πρώτη μὲν ἁμαρτία τῷ Κάϊν, τὸ μὴ διελεῖν ὀρθῶς, μήτε μὴν ἀναθῆναι Θεῷ τὰ πάντων ἐξαίρετα.","english":"Let us go into the plain, he says. Do you hear how he called them to the fields, as though he would be an observer of his own gentleness and would enjoy the manifold sight of the flowers? But he commits an unholy act and gives his own brother as a kind of first-fruit and first-offering to death, and was a teacher to human nature of the path to bloodshed. When God inquired and said, \"Where is Abel your brother?\" the wretch lies and harshly retorts, saying, \"I do not know.\" But when he was proved a murderer and was subjected to the curses, he thought again that he himself would die, even if God did not wish it, and that the matter would be a release for him from the wrath of God. For he said, \"If you cast me out today from the face of the earth, I will hide from your face, and I will be groaning and trembling on the earth, and it will be that everyone who finds me will kill me.\" But that he would be wholly and completely subject to the curses and would pay the penalties for his own unholy deeds, living a most wretched life on earth, he was clearly informed when God said, \"Not so, for everyone who kills Cain will release seven avenging penalties.\" And he sets \"seven\" in place of \"many\"; it is therefore as if he says, \"He who releases the fratricide Cain from embodied life will grant him the penalty for many and unholy transgressions.\" But if someone should choose to say that the avenging penalties are seven in number, it is not difficult to say, measuring them out, that the first sin for Cain was not to divide rightly, nor to dedicate to God the choicest of all things.","structure":"narrative","commentary":[{"unit":"scripture","kind":"scripture","basis":"text","lemma":"Ποῦ Ἄβελ ὁ ἀδελφός σου;","severity":"info","text":"Cyril paraphrases God's question to Cain from Genesis 4:9, though the LXX reads 'Ποῦ ἐστιν Ἄβελ ὁ ἀδελφός σου;'.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"scripture","kind":"scripture","basis":"text","lemma":"Οὐχ οὕτως, ὅτι πᾶς ὁ ἀποκτείνας Κάϊν ἑπτὰ ἐκδικούμενα παραλύσει.","severity":"info","text":"Cyril cites a non-canonical saying attributed to God, not found in the LXX or MT, likely from a Jewish or Christian tradition about Cain's punishment.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"term","kind":"term","basis":"text","lemma":"πρωτόλειον","severity":"info","text":"The rare term 'πρωτόλειον' (first-fruit) is used metaphorically for Abel as a sacrificial offering to death, echoing sacrificial language.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"background","kind":"background","basis":"text","lemma":"ἑπτὰ ἐκδικούμενα","severity":"info","text":"The 'seven avenging penalties' may reflect a tradition of seven curses or plagues, possibly linked to the sevenfold vengeance in Jewish exegetical lore.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"structure","kind":"structure","basis":"text","lemma":"","severity":"info","text":"Cyril moves from narrative paraphrase to allegorical interpretation, then offers two possible readings of 'seven' (as 'many' or literal number), showing exegetical flexibility.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"caution","kind":"caution","basis":"text","lemma":"","severity":"caution","text":"The Greek text has a lacuna or unclear syntax at 'Ἐπειδὴ δὲ φονευτὴς ἠλέγχετο'—the transition from Cain's lie to his being proven a murderer is abrupt.","cites":[],"named_sources":[],"dropped_cites":[]}],"ambiguities":["The source of the divine saying about 'seven avenging penalties' is uncertain; it may be from a lost apocryphon or oral tradition.","The phrase 'πρωτόλειον ὥσπερ τι' could be read as either a simple simile or a technical sacrificial term."],"confidence":"high","notes":[]},{"i":24,"ref":"p24","source":"Δεύτερον δὲ δὴ τὸ μαθόντα τὴν ἁμαρτίαν μὴ τραπέσθαι πρὸς μετάγνωσιν, καὶ ταῖς εἰς τὸ ἄμεινον ἀναδρομαῖς ἐπανορθοῦν τὰ διεπταισμένα, καταθήγεσθαι δὲ πρὸς ὀργὰς, καὶ ταῖς τοῦ πέλας εὐδοκιμήσεσιν ἐποτρύνεσθαι· ὃν ἔδει που πάντως ἑλέσθαι ζηλοῦν, οὐκ ἐχθρὸν ἡγεῖσθαι, καὶ ἀδίκοις ὄμμασιν ὑποβλέπεσθαι. Τρίτη δὲ καὶ προεισβολή τις ὥσπερ τῆς εἰς τὸ χρῆναι φονᾷν ἀγριότητος, ὁ ἀνήμερος φθόνος. Τετάρτη δ’ αὐτὸ, Διέλθωμεν εἰς τὸ πεδίον, δόλου καὶ ἀπάτης ἀπόδειξιν ἔχον. Πέμπτη δὲ τῆς ἀνοσίου μιαιφονίας τὰ ἐγκλήματα. Καταλογισθείη δ’ ἂν εἰς ἔκτον αὐτῷ πλημμέλημα, τὸ ψευδοεπῆσαι τὸν Θεόν. Εἰς ἕβδομον δὲ, τὸ ἄκοντος τοῦ Θεοῦ, νομίζειν δύνασθαι διαδρᾶναι τὰς δίκας, τῆς ἐν σώματι ζωῆς οὐκ ἀνεθελήτως ἀπηλλαγμένον. Ἀλλὰ δέδωκε, φησὶν, ὁ Θεὸς σημεῖον τῷ Κάϊν τοῦ μὴ ἀποκτεῖναι αὐτὸν πάντα τὸν εὑρίσκοντα αὐτόν. Ἐξῆλθε δὲ Κάϊν ἀπὸ προσώπου τοῦ Θεοῦ. Ὑπέκειτο δὲ παραχρῆμα ταῖς ἀραῖς, καὶ ὁ τῆς ἀποστροφῆς ἠκολούθει τρόπος. Τὸν γάρ τοι πρὸς λῆξιν τοῦ παντὸς ἤδη διελάσαντα κακοῦ ἐποπτεύσειεν ἂν πῶς ἡ πάναγνος καὶ ἁγιωτάτη φύσις;","english":"Second, learning of the sin, he does not turn to repentance and correct his errors by running back to what is better, but is whetted to anger and incited by the successes of his neighbor, whom he ought by all means to have chosen to emulate, not to regard as an enemy and look upon with unjust eyes. Third, and as it were a preliminary assault of the savagery that drives him to murder, is savage envy. Fourth is the act itself, \"Let us go into the plain,\" which bears the stamp of guile and deceit. Fifth are the charges of unholy bloodshed. A sixth fault might be counted against him, that he falsely spoke of God. Seventh, that he thought he could escape punishment without God's will, though he was not unwillingly released from life in the body. But, he says, God gave a sign to Cain that he would not kill anyone who found him. And Cain went out from the face of God. He was immediately subject to the curses, and the manner of his turning away followed. For how would the all-pure and most holy nature oversee one who had already driven himself to the limit of all evil?","structure":"narrative","commentary":[{"unit":"structure","kind":"structure","basis":"text","lemma":"Δεύτερον ... Τρίτη ... Τετάρτη ... Πέμπτη ... ἕκτον ... ἕβδομον","severity":"info","text":"Cyril enumerates seven faults of Cain in a numbered list (second through seventh), a rhetorical device that structures the moral argument and emphasizes Cain's progressive depravity.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"term","kind":"term","basis":"glossary","lemma":"προεισβολή","severity":"info","text":"προεισβολή (preliminary assault) is a rare compound, likely coined by Cyril, meaning a prelude or first attack; it intensifies the depiction of envy as the initial stage of murderous savagery.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"scripture","kind":"scripture","basis":"text","lemma":"Διέλθωμεν εἰς τὸ πεδίον","severity":"info","text":"Cyril quotes Cain's invitation to Abel, 'Let us go into the plain,' echoing Genesis 4:8 (LXX: διέλθωμεν εἰς τὸ πεδίον), and interprets it as evidence of guile and deceit.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"scripture","kind":"scripture","basis":"text","lemma":"σημεῖον τῷ Κάϊν","severity":"info","text":"The 'sign given to Cain' alludes to Genesis 4:15 (LXX: ἔδωκεν Κύριος σημεῖον τῷ Κάϊν), where God marks Cain to prevent his killing; Cyril cites this to show God's protective measure.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"background","kind":"background","basis":"text","lemma":"ἀπὸ προσώπου τοῦ Θεοῦ","severity":"info","text":"Cain's departure 'from the face of God' reflects the LXX phrase (Gen 4:16) and Cyril's exegetical tradition, where it signifies divine rejection and the onset of curses.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"caution","kind":"caution","basis":"text","lemma":"Ἐξῆλθε δὲ Κάϊν ἀπὸ προσώπου τοῦ Θεοῦ","severity":"caution","text":"The English draft omits the clause 'He was immediately subject to the curses, and the manner of his turning away followed,' which is present in the Greek; this omission may affect the rhetorical sequence.","cites":[],"named_sources":[],"dropped_cites":[]}],"ambiguities":["The Greek phrase 'τὸν γάρ τοι πρὸς λῆξιν τοῦ παντὸς ἤδη διελάσαντα κακοῦ' is ambiguous: it could mean 'one who had already driven himself to the limit of all evil' (as in the English draft) or 'one who had already passed to the end of every evil'; the reading taken follows the draft's interpretation."],"confidence":"high","notes":[]},{"i":25,"ref":"p25","source":"γ. Καὶ ταυτὶ μὲν ἡμῖν ὡς ἐν πάχει πραγμάτων καὶ ἱστορικῶς εἰρήσθω τέως. Μεταχρωννύντες δὲ ὤσπερ τῆς εἰκόνος τὴν γραφὴν, καὶ τὴν ἐν τῷ γράμματι σκιὰν μεταχαράττοντες εἰς ἀλήθειαν, φέρε δὴ, φέρε, καὶ λίαν ἰσχνῶς ἕκαστα βασανίζοντες, ἐκεῖνο λέγωμεν, ὅτι τὸ Χριστοῦ μυστήριον καταθρήσαι τις ἂν προανατυπούμενον ἐν ἀρχαῖς ὡς ἐν σκιᾷ τῷ συμβεβηκότι. Ἔδει γὰρ, ἔδει τῆς ἀνθρώπου φύσεως διατεθείσης εἰς ἁμαρτίαν, καὶ τοῖς τοῦ θανάτου βρόχοις ἀδοκήτως ἐνειλημμένης, τὸ τῆς εἰς τὸ ἄμεινον ἀνακομιδῆς προαναφωνεῖσθαι μυστήριον, καὶ τὸν δι’ ἡμᾶς καὶ ὑπὲρ ἡμῶν τεθνηξόμενον κατὰ καιροὺς μὴ ἀγνοηθῆναι Χριστόν. Πεποίηται τοίνυν ὁ προπάτωρ Ἀδὰμ κατά γε τὴν πίστιν τῶν ἱερῶν Γραμμάτων, κατ’ εἰκόνα καὶ καθ’ ὁμοίωσιν Θεοῦ. Γεγέννηνται δὲ καὶ προῆλθον ἀπ’ αὐτοῦ, πρῶτος μὲν ὁ Κάϊν, δεύτερος δὲ μετ’ ἐκεῖνον ὁ Ἄβελ. Ἀλλὰ τῷ μὲν Κάϊν τὸ ἐξ Ἰσραὴλ πρόσωπον περιθήσομεν. Ἐπεί τοι καὶ αὐτὸς ὁ Χριστὸς ἰσοτρόπους ὄντας τῷ Κάϊν τοὺς τῶν Ἰουδαίων δήμους, αὐτὸν προσημαίνειν ἠξίου. Αὐτὸς γὰρ ἔφασκεν· Ἐὰν ὑμεῖς μένητε ἐν τῷ λόγῳ τῷ ἐμῷ, ἀληθῶς μαθηταί μου ἔσεσθε, καὶ γνώσεσθε τὴν ἀλήθειαν, καὶ ἡ ἀλήθεια ἐλευθερώσει ὑμᾶς. Οἱ δὲ τῆς πατρικῆς ἐλευθερίας οὐ συνιέντες τὸ κάλλος, σαρκικοῖς αὐχήμασιν ἐναγλαΐζεσθαι δεῖν ἐπεχείρουν, λέγοντες· Σπέρμα Ἀβραάμ ἐσμεν, καὶ οὐδενὶ δεδουλεύκαμεν πώποτε. Πῶς σὺ λέγεις, ὅτι Ἐλεύθεροι ἔσεσθε; Τί οὖν πρὸς ταῦτα Χριστός; Εἰ τέκνα, φησὶν, τοῦ Ἀβραὰμ ἦτε, τὰ ἔργα τοῦ Ἀβραὰμ ἐποιεῖτε ἄν. Νυνὶ δὲ ζητεῖτέ με ἀποκτεῖναι ἄνθρωπον, ὃς τὴν ἀλήθειαν ὑμῖν λελάληκα, ἣν ἤκουσα παρὰ τοῦ Πατρός·","english":"Third, let these things be said by us for now in a summary and historical manner. But, as if repainting the image of the picture and recasting the shadow in the letter into truth, come now, come, and examining each point very precisely, let us say this: that the mystery of Christ can be seen prefigured in the beginning as in a shadow by the event. For it was necessary, it was necessary, when human nature had fallen into sin and been unexpectedly caught in the snares of death, that the mystery of restoration to something better be proclaimed beforehand, and that Christ, who would die for us and on our behalf, not be unknown in due time. Therefore, the forefather Adam was made, according to the faith of the Holy Scriptures, in the image and likeness of God. And from him were born and came forth, first Cain, and second after him Abel. But we will place the person of Israel on Cain. For Christ himself deemed it fitting that the multitudes of the Jews, being similar in character to Cain, should prefigure him. For he himself said: \"If you remain in my word, you will truly be my disciples, and you will know the truth, and the truth will set you free.\" But they, not understanding the beauty of the freedom of the Father, attempted to take pride in fleshly boasts, saying: \"We are the seed of Abraham, and we have never been enslaved to anyone. How can you say, 'You will be free'?\" What then did Christ say to this? \"If you were children of Abraham,\" he says, \"you would do the works of Abraham. But now you seek to kill me, a man who has spoken the truth to you, which I heard from the Father.","structure":"narrative","commentary":[{"unit":"structure","kind":"structure","basis":"text","lemma":"Μεταχρωννύντες","severity":"info","text":"Cyril introduces a shift from historical summary to allegorical interpretation, signaled by the metaphor of repainting an image and recasting a shadow into truth.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"term","kind":"term","basis":"glossary","lemma":"προανατυπούμενον","severity":"info","text":"The term προανατυπούμενον (prefigured) is a key exegetical concept for Cyril, indicating that Old Testament events foreshadow Christ in a shadowy manner.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"scripture","kind":"scripture","basis":"text","lemma":"Ἐὰν ὑμεῖς μένητε ἐν τῷ λόγῳ τῷ ἐμῷ","severity":"info","text":"Cyril attributes to Christ a saying not found in the canonical Gospels; it may be a paraphrase of John 8:31-32 or a non-canonical tradition.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"scripture","kind":"scripture","basis":"text","lemma":"Σπέρμα Ἀβραάμ ἐσμεν","severity":"info","text":"The Jewish interlocutors' claim echoes the biblical promise to Abraham (Gen 17:6-8) and reflects a common Jewish boast of descent and freedom.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"background","kind":"background","basis":"text","lemma":"τὸ ἐξ Ἰσραὴλ πρόσωπον","severity":"info","text":"Cyril identifies Cain as a type of Israel, a common anti-Jewish trope in patristic exegesis, linking Cain's fratricide to Jewish rejection of Christ.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"reception","kind":"reception","basis":"text","lemma":"Καὶ ταυτὶ μὲν ἡμῖν ὡς ἐν πάχει πραγμάτων","severity":"info","text":"Cyril's method of moving from literal to allegorical reading was influential in later Byzantine exegesis, though his typology of Cain as Israel is distinctive.","cites":[],"named_sources":[],"dropped_cites":[]}],"ambiguities":["The source of the saying attributed to Christ is uncertain; it may be a loose citation of John 8:31-32 or a non-canonical tradition.","The phrase 'τὸ ἐξ Ἰσραὴλ πρόσωπον' could be read as 'the person of Israel' or 'the character of Israel'; the translation opts for the former."],"confidence":"high","notes":[]},{"i":26,"ref":"p26","source":"τοῦτο Ἀβραὰμ οὐκ ἐποίησε. Πατέρα δὲ αὐτοῖς ἀπονέμει τὸν Σατανᾶν, λέγων· Ὑμεῖς ποιεῖτε τὰ ἔργα τοῦ πατρὸς ὑμῶν. Ἐκεῖνος ἀνθρωποκτόνος ἦν ἀπ’ ἀρχῆς, καὶ ἐν τῇ ἀληθείᾳ οὐχ ἔστηκεν, ὅτι ψεύστης ἐστὶ, καθὼς καὶ ὁ πατὴρ αὐτοῦ. Καὶ οὐδέπου νομιοῦμεν, νοοῦντες ὀρθῶς, τοῦ πονηροῦ τε καὶ ἀρχεκάκου δαίμονος διαμεμνῆσθαι Χριστόν· ἐκλελυττηκόσι δὲ τοῖς Ἰουδαίοις, καὶ τὴν ἀνοσίαν κατ’ αὐτοῦ μιαιφονίαν ὠδίνουσι, τὸν πρῶτον ἀνθρωποκτόνον καὶ τοῦ ψεύδους ἐπιτηδευτὴν, φημὶ δὴ τὸν Κάϊν, δίδωσι πατέρα, κἀκείνου τὸν Σατανᾶν, τὸν τῆς ἁμαρτίας εὑρετήν. Ἐπιδιδασκόντων τινῶν τίνα πατέρα τῷ διαβόλῳ δώσομεν, ἢ ποῖον εἶναί φαμεν τῆς ἐκείνου δυστροπίας τὸ ἀρχέτυπον, ἀρχετύπῳ δὲ ὥσπερ τῷ Κάϊν καθάπερ εἰκόνα προσνέμει τοὺς τῆς ἐνούσης αὐτῷ δυσσεβείας τὴν εἰς πᾶν ὁτιοῦν ἐμφέρειαν νοσεῖν εἰρημένους. Ὅτι γὰρ ἔθος τῷ Σωτῆρι Χριστῷ, Σατανᾶν ἀποκαλεῖν τὸν τοῖς ἐκείνου προσεοικότα τρόποις, καταθρήσωμεν ἂν καὶ λίαν ἀμογητὶ τοῖς ἁγίοις λέγοντα μαθηταῖς· Οὐκ ἐγὼ ὑμᾶς τοὺς δώδεκα ἐξελεξάμην, καὶ ἰδοὺ εἷς ἐξ ὑμῶν διάβολός ἐστι; Παρεικαστέον τοίνυν τῷ Κάϊν τὸν Ἰσραὴλ, περὶ οὗ γέγραπται· Υἱὸς πρωτότοκός μου Ἰσραήλ. Μετὰ δέ γε τὸν πρωτότοκον Ἰσραὴλ, δεύτερος ὥσπερ ἐν χρόνῳ, καὶ νεώτατος ἀνεφάνη Χριστὸς, υἱὸς καὶ αὐτὸς τοῦ Ἀδάμ. Τοιγάρτοι καὶ Υἱὸν ἀνθρώπου σοφῶς τε καὶ οἰκονομικῶς ἑαυτὸν ὠνόμαζε πανταχῆ· ἀλλ’ ὁ μὲν Ἰσραὴλ, τιμᾷν ἐδόκει Θεὸν προσφέρων τὰ πρόσκαιρα καὶ εὐμάραντα, καὶ ὧν οὐ σφόδρα πολὺς ὁ λόγος, καὶ τοῖς περὶ γῆν σπουδάσμασιν, ὅλον ὥσπερ ἐτίθει τὸν νοῦν.","english":"Abraham did not do this. But he assigns to them Satan as their father, saying: \"You do the works of your father.\" That one was a murderer from the beginning, and he did not stand in the truth, because he is a liar, just as his father is. And we will not suppose, understanding rightly, that Christ was speaking of the wicked and utterly evil demon; but to the Jews, who were raging and laboring over the unholy bloodshed against him, he gives as father the first murderer and practitioner of falsehood, I mean Cain, and that one's father Satan, the inventor of sin. When some teach what father we shall assign to the devil, or what we say is the archetype of his perversity, he assigns to Cain as to an archetype, as if to an image, those who are said to suffer likeness in any respect to the impiety present in him. For that it is the custom of Christ the Savior to call Satan one who resembles his ways, we shall observe also very easily when he says to the holy disciples: \"Did I not choose you twelve, and behold one of you is a devil?\" So then Israel is to be compared to Cain, about whom it is written: \"My firstborn son Israel.\" But after the firstborn Israel, Christ appeared as second in time, as it were, and youngest, himself also a son of Adam. Therefore he wisely and economically called himself Son of Man everywhere; but Israel seemed to honor God by offering the temporary and perishable things, and those of which there is not very great account, and he set his whole mind, as it were, on earthly pursuits.","structure":"narrative","commentary":[{"unit":"scripture","kind":"scripture","basis":"text","lemma":"Ὑμεῖς ποιεῖτε τὰ ἔργα τοῦ πατρὸς ὑμῶν","severity":"info","text":"Cyril alludes to Jesus’ words in John 8:44, where Jesus says the Jews are children of the devil. The phrasing echoes the Johannine polemic.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"scripture","kind":"scripture","basis":"text","lemma":"Υἱὸς πρωτότοκός μου Ἰσραήλ","severity":"info","text":"Cyril cites Exodus 4:22, where God calls Israel ‘my firstborn son’. This verse is used to contrast Israel with Christ as the second son of Adam.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"scripture","kind":"scripture","basis":"text","lemma":"Οὐκ ἐγὼ ὑμᾶς τοὺς δώδεκα ἐξελεξάμην, καὶ ἰδοὺ εἷς ἐξ ὑμῶν διάβολός ἐστι","severity":"info","text":"Cyril paraphrases John 6:70, where Jesus says one of the twelve is a devil. This supports his claim that Christ calls Satan-like people ‘Satan’.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"term","kind":"term","basis":"text","lemma":"ἀρχεκάκου δαίμονος","severity":"info","text":"‘Archekakos daimon’ means ‘utterly evil demon’. Cyril distinguishes this from the devil, arguing Christ refers to Cain, not Satan, as the Jews’ father.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"background","kind":"background","basis":"text","lemma":"Κάϊν","severity":"info","text":"Cain, the first murderer in Genesis, is used by Cyril as a type for Israel. This reflects a common patristic typology linking Jewish rejection of Christ to Cain’s sin.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"structure","kind":"structure","basis":"text","lemma":"Παρεικαστέον τοίνυν τῷ Κάϊν τὸν Ἰσραὴλ","severity":"info","text":"Cyril explicitly states the comparison: Israel is to be compared to Cain. This marks a shift from exegesis of Jesus’ words to a typological application.","cites":[],"named_sources":[],"dropped_cites":[]}],"ambiguities":["The Greek text has a lacuna or unclear syntax in the phrase 'ἀρχετύπῳ δὲ ὥσπερ τῷ Κάϊν καθάπερ εἰκόνα προσνέμει', which may be corrupt. The translation interprets it as assigning Cain as an archetype."],"confidence":"high","notes":[]},{"i":27,"ref":"p27","source":"Ἐτράπετο γὰρ εἰς γεηπονίαν ὁ Κάϊν, Ἄβελ δὲ ἦν ποιμὴν προβάτων. Καθηγεῖτο γὰρ τῆς λογικῆς ἀγέλης ὁ Ἐμμανουὴλ, καὶ αὐτός ἐστιν ὁ Ποιμὴν ὁ καλὸς ὁ ἐν τόπῳ πίονι, καὶ ἐν νομῇ ἀγαθῇ, καθὰ γέγραπται, τὰς ἄνω τε καὶ ἐπὶ γῆς διαποιμαίνων ἀγέλας. Πρὸς ὃν καὶ ὁ προφητικὸς ἀναπεφώνηκε λόγος· Ποίμαινε τὸν λαόν σου ἐν ῥάβδῳ φυλακῆς σου, πρόβατα κληρονομίας σου. Οὐκοῦν ὁ μὲν Ἰσραὴλ τοῖς γεωδεστέροις ἠξίου τιμᾷν τὸν Θεὸν, καρποφορῶν τὰ ἐν νόμῳ, καὶ τὰς ἀνεθελήτους αὐτῷ θυσίας ἀνατιθείς. Τοιγαροῦν καὶ ἤκουσε διὰ φωνῆς ἁγίων· Ὁλοκαύτωμα τῶν κριῶν σου, καὶ στέαρ ἀρνῶν, καὶ αἷμα τράγων καὶ ταύρων, οὐ βούλομαι, οὐδ’ ἂν ἔρχησθε ὀφθῆναί μοι. Τίς γὰρ ἐξεζήτησε ταῦτα ἐκ τῶν χειρῶν ὑμῶν; πατεῖν τὴν αὐλήν μου οὐ προσθήσεσθε. Ἐὰν φέρετε σεμίδαλιν, μάταιον· θυμίαμα, βδέλυγμά μοί ἐστι. Καὶ πάλιν, Ἵνα τί μοι λίβανον ἐκ Σαββᾶ φέρετε, καὶ κινάμωμον ἐκ γῆς μακρόθεν; Τὰ ὁλοκαυτώματα ὑμῶν οὐ εἰσὶ δεκτὰ, καὶ αἱ θυσίαι ὑμῶν οὐχ ἥδυνάν με. Τοῦτό ἐστιν ἐναργῶς τὸ ἐπὶ ταῖς θυσίαις τοῦ Κάϊν μὴ προσεσχηκέναι Θεόν. Ἄβελ δὲ ὁ δίκαιος, τουτέστι Χριστὸς, ἐδωροφόρει Θεῷ τὰ τῶν λογικῶν ποιμνίων πρωτότοκα, τουτέστι, τοὺς τρυφεροὺς τὴν καρδίαν, καὶ νηπιάζοντας τῇ κακίᾳ, καὶ ἀπολέκτους ἐν ἀρεταῖς, καὶ εἰκόνι τῇ πρὸς αὐτὸν τὴν τοῦ πρωτοτόκου φοροῦντας δόξαν. Ἐκκλησία γὰρ πρωτοτόκων ἀπογεγραμμένων ἐν τοῖς οὐρανοῖς, ἡ τῶν διὰ πίστεως κεκλημένων εἰς ἁγιασμὸν πληθὺς ὀνομάζεται παρά γε τῷ θεσπεσίῳ Παύλῳ· ταύτης οὖν ἄρα τῆς ἁγίας πληθύος καὶ τῆς τῶν πρωτοτόκων ἀγέλης ἱερουργὸς γέγονεν ὁ Χριστός.","english":"He turned to farming, Cain, but Abel was a shepherd of sheep. For Emmanuel was the leader of the rational flock, and He is the Good Shepherd, in a rich place and in good pasture, as it is written, shepherding the flocks above and on the earth. To Him the prophetic word also cried out: \"Shepherd your people with the staff of your watch, the sheep of your inheritance.\" Therefore, Israel deemed it worthy to honor God with more earthly things, offering the fruits of the law and dedicating to Him the unwilling sacrifices. So too, they heard through the voice of the saints: \"The whole burnt offering of your rams, and the fat of lambs, and the blood of goats and bulls, I do not want, nor shall you come to appear before me. For who sought these from your hands? You will not add to tread my court. If you bring fine flour, it is vain; incense is an abomination to me.\" And again: \"Why do you bring me frankincense from Sheba, and cinnamon from a distant land? Your whole burnt offerings are not acceptable, and your sacrifices have not pleased me.\" This is clearly that God did not attend to the sacrifices of Cain. But Abel the righteous, that is, Christ, offered to God the firstborn of the rational flocks, that is, those tender in heart, childish in wickedness, and choice in virtues, bearing the glory of the firstborn in their likeness to Him. For the Church of firstborn enrolled in the heavens is the multitude of those called through faith to sanctification, as the divine Paul names it; therefore, of this holy multitude and of the flock of firstborn, Christ has become the priest.","structure":"narrative","commentary":[{"unit":"sense","kind":"sense","basis":"text","lemma":"Ἐτράπετο γὰρ εἰς γεηπονίαν ὁ Κάϊν, Ἄβελ δὲ ἦν ποιμὴν προβάτων","severity":"info","text":"Cyril contrasts Cain the farmer with Abel the shepherd, allegorizing the latter as Christ the Good Shepherd. This sets up a typological reading of Genesis 4.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"scripture","kind":"scripture","basis":"text","lemma":"Ποίμαινε τὸν λαόν σου ἐν ῥάβδῳ φυλακῆς σου, πρόβατα κληρονομίας σου","severity":"info","text":"Cyril cites a prophetic verse (likely from the LXX Psalter) not found verbatim in the canonical text; it may be a conflation or a liturgical variant. The phrase evokes shepherd imagery.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"scripture","kind":"scripture","basis":"text","lemma":"Ὁλοκαύτωμα τῶν κριῶν σου, καὶ στέαρ ἀρνῶν, καὶ αἷμα τράγων καὶ ταύρων, οὐ βούλομαι","severity":"info","text":"Cyril quotes a divine rejection of sacrifices, echoing Malachi 1:8-13 LXX but with expansions. The passage is a free paraphrase or composite of prophetic rebuke.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"scripture","kind":"scripture","basis":"text","lemma":"Ἐνα τί μοι λίβανον ἐκ Σαββᾶ φέρετε, καὶ κινάμωμον ἐκ γῆς μακρόθεν","severity":"info","text":"This second quotation, also not verbatim from the LXX, resembles Isaiah 60:6 or Jeremiah 6:20 in theme. Cyril likely adapts or conflates prophetic texts to reinforce his argument.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"term","kind":"term","basis":"text","lemma":"πρωτοτόκων","severity":"info","text":"Cyril uses 'firstborn' (πρωτοτόκων) to denote the elect, linking Abel's offering to Christ's priesthood and the Church as a 'multitude of firstborn'—a Pauline concept (cf. Hebrews 12:23? but not exact).","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"background","kind":"background","basis":"text","lemma":"Ἐκκλησία γὰρ πρωτοτόκων ἀπογεγραμμένων ἐν τοῖς οὐρανοῖς","severity":"info","text":"Cyril refers to the Church as 'enrolled in the heavens,' a phrase echoing the idea of the heavenly church or the Book of Life, common in early Christian eschatology.","cites":[],"named_sources":[],"dropped_cites":[]}],"ambiguities":["The exact source of the two prophetic quotations is uncertain; they may be conflations or from a non-canonical version of the LXX.","The phrase 'Ποίμαινε τὸν λαόν σου...' is not a direct citation of any known biblical verse; it may be a liturgical adaptation."],"confidence":"high","notes":[]},{"i":28,"ref":"p28","source":"Δι’ αὐτοῦ γὰρ ἐσχήκαμεν τὴν προσαγωγὴν ἐν πνεύματι πρὸς τὸν Θεὸν καὶ Πατέρα. Καὶ θυσία καλὴ γεγόναμεν καὶ εὐπρόσδεκτος, ὑπὲρ μόσχον νέον κέρατα ἐκφέροντα καὶ ὁπλάς. Ἡ μὲν γὰρ δι’ αἱμάτων προσαγωγὴ χθαμαλή τέ ἐστι καὶ γεωδεστέρα, καὶ τὸ εὐῶδες οὐκ ἔχουσα παρὰ Θεῷ. Ἡ δέ γε ἐν πνεύματι καὶ διὰ Χριστοῦ λατρεία πολὺ δὴ λίαν ἐστὶν ἁνδάνουσα τῷ Πατρί. Καὶ γοῦν τοῖς ἐξ Ἰσραὴλ προσκομίζουσι τὰ ἀπὸ γῆς, ἐφώνει Θεός· Οὐ δέξομαι ἐκ τοῦ οἴκου σου μόσχους, οὐδὲ ἐκ τῶν ποιμνίων σου χιμάῤῥους· ὅτι ἐμά ἐστι πάντα τὰ θηρία τοῦ ἀγροῦ, κτήνη ἐν τοῖς ὄρεσι καὶ βόες. Ἔγνωκα πάντα τὰ πετεινὰ τοῦ οὐρανοῦ, καὶ ὡραιότης ἀγροῦ μετ’ ἐμοῦ ἐστιν ἐὰν πεινάσω, οὐ μή σοι εἴπω· Ἐμὴ γάρ ἐστιν ἡ οἰκουμένη, καὶ τὸ πλήρωμα αὐτῆς. Ἡμῖν δὲ τοῖς ἐν Χριστῷ δεδικαιωμένοις καὶ ἡγιασμένοις ἐν πνεύματι, προσεφώνει λέγων· Θῦσον τῷ Θεῷ θυσίαν αἰνέσεως, καὶ ἀπόδος τῷ Ὑψίστῳ τὰς εὐχάς σου, καὶ ἐπικάλεσαί με ἐν ἡμέρᾳ θλίψεώς σου, καὶ ἐξελοῦμαί σε, καὶ δοξάσεις με. Οὐκοῦν ἐν ἀμείνοσι τῶν ἀπὸ τῆς γῆς τὰ πνευματικὰ, καὶ πολὺ προφερεστέρα τῆς κατὰ νόμον θυσίας, ἡ διὰ Χριστοῦ. Προσεκλίνετο δὴ οὖν οὐχὶ ταῖς τοῦ Κάϊν θυσίαις, ἀλλὰ ταῖς τοῦ Ἄβελ, ὁ Θεός. Καὶ διὰ ποίαν αἰτίαν; Ὁ μὲν γὰρ Ἰσραὴλ προσεκόμιζε μὲν ὀρθῶς. Θύειν γὰρ ἔδει Θεῷ. Διεῖλε δὲ οὐκ ὀρθῶς, προσεδρεύων ἀεὶ τοῖς τύποις, καὶ τοῖς ἐν σκιαῖς ἐφήδεσθαι νομίσας Θεόν. Τοιγάρτοι καὶ ἥμαρτε καὶ ἡσυχάζειν ἐκελεύετο, τουτέστι, τῶν ἀρχαίων καὶ κατὰ νόμον καταλήγειν ἐθῶν, καὶ ἡγούμενον ποιεῖσθαι Χριστόν. Εἴρηται γὰρ τῷ Κάϊν· Ἥμαρτες, ἡσύχασον· καὶ πρός γε τὸν Ἄβελ·","english":"For through Him we have gained access in spirit to God the Father. And we have become a good and acceptable sacrifice, beyond a young calf bearing horns and hooves. For the approach through blood is lowly and more earthly, and lacks fragrance before God. But worship in spirit and through Christ is exceedingly pleasing to the Father. Indeed, to those from Israel who offered things from the earth, God declared: \"I will not accept from your house calves, nor from your flocks goats; for all the beasts of the field, the cattle in the mountains and the oxen, are mine. I know all the birds of the sky, and the beauty of the field is with me. If I hunger, I will not tell you; for the inhabited world and its fullness are mine.\" But to us, justified in Christ and sanctified in spirit, He addressed these words: \"Sacrifice to God a sacrifice of praise, and pay your vows to the Most High, and call upon me in your day of distress, and I will deliver you, and you will glorify me.\" Therefore, spiritual things are superior to those from the earth, and the sacrifice through Christ is far more excellent than that according to the law. So God inclined not to the sacrifices of Cain, but to those of Abel. And for what reason? For Israel offered correctly—it was necessary to sacrifice to God—but they did not distinguish correctly, always dwelling on the types and thinking that God delighted in shadows. Consequently, they erred and were commanded to be still, that is, to cease from the ancient and legal customs, and to make Christ their leader. For it was said to Cain: \"You have erred; be still.\" And to Abel:","structure":"narrative","commentary":[{"unit":"scripture","kind":"scripture","basis":"text","lemma":"Θῦσον τῷ Θεῷ θυσίαν αἰνέσεως","severity":"info","text":"The phrase 'Sacrifice to God a sacrifice of praise' echoes Psalm 50:14 LXX (Psalm 51:14 MT), though Cyril adapts it freely to contrast with the earlier rejection of animal offerings.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"scripture","kind":"scripture","basis":"text","lemma":"Οὐ δέξομαι ἐκ τοῦ οἴκου σου μόσχους","severity":"info","text":"The divine refusal of calves and goats is not a direct biblical quotation but a rhetorical expansion by Cyril, likely drawing on prophetic themes such as Malachi 1:8 or Amos 5:22, where God rejects imperfect sacrifices.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"term","kind":"term","basis":"glossary","lemma":"χθαμαλή","severity":"info","text":"The adjective χθαμαλή ('lowly, base') is rare in patristic Greek, used here to contrast the material, blood-based worship of the Old Law with the spiritual sacrifice through Christ.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"background","kind":"background","basis":"text","lemma":"ἡμαρτες, ἡσύχασον","severity":"info","text":"Cyril's citation of the command to Cain ('You have erred; be still') is not found in Genesis but reflects a typological reading: Cain represents Israel's attachment to the letter of the Law, and the command to 'be still' (ἡσύχασον) signals cessation of old rites.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"structure","kind":"structure","basis":"text","lemma":"","severity":"info","text":"The passage contrasts two modes of worship: the earthly, blood-based approach (linked to Cain and Israel) and the spiritual, Christ-mediated sacrifice (linked to Abel and the Christian faithful). This antithesis structures the entire argument.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"reception","kind":"reception","basis":"text","lemma":"","severity":"info","text":"Cyril's exegesis here anticipates later Byzantine anti-Jewish polemic, where the 'stillness' commanded to Cain is interpreted as a call for Israel to abandon the Law and accept Christ. This reading is characteristic of Alexandrian typology.","cites":[],"named_sources":[],"dropped_cites":[]}],"ambiguities":["The source of the divine speech rejecting calves and goats is unclear; it may be a free composition by Cyril rather than a direct scriptural citation.","The phrase 'ἡμαρτες, ἡσύχασον' is not attested in the biblical text; its origin is uncertain, possibly from a lost apocryphon or Cyril's own typological invention."],"confidence":"high","notes":[]},{"i":29,"ref":"p29","source":"πρὸς σὲ ἡ ἐπιστροφὴ αὐτοῦ, καὶ σὺ ἄρξεις αὐτοῦ. Ἀλλ’ εἴπερ ἠθέλησεν ὁ Ἰσραὴλ τὴν ἐκ τῶν γεωδεστέρων προσαγωγὴν, καὶ τῆς κατὰ νόμον λατρείας τὸ ἀνωφελὲς παρωθούμενος, ἄρχοντα καὶ καθηγητὴν τῆς εἰς τὸ ἄμεινον ὁδοῦ ποιεῖσθαι Χριστὸν, ἦν ἂν ἐλεύθερος μεθ’ ἡμῶν, καὶ ἐν βιβλίῳ τῶν ζώντων, κατὰ τὰς Γραφάς. Ἐπειδὴ δὲ ἴσῳ τῷ Κάϊν φθόνου πρόφασιν καὶ μιαιφονίας ἀρχὴν τὴν τοῦ Σωτῆρος ἡμῶν εὐδοκίμησιν ἐποιήσατο, πέπτωκεν εἰς ἀρὰν, καὶ ἑπτὰ γέγονεν ἐκδικουμένων ἔνοχος. Πολλαῖς γὰρ ἔνοχοι γεγόνασι δίκαις καὶ ποιναῖς ἀγρίαις ὑπενηνεγμένοι, στένοντές τε καὶ τρέμοντες διατελοῦσιν οἱ δείλαιοι· πανταχῆ γὰρ ξένοι, καὶ ἐπήλυτοι καὶ περιδεεῖς, καὶ τὴν ὅτι μάλιστα τοῖς ἐλευθέροις πρεπωδεστάτην οὐκ ἔχοντες παῤῥησίαν. Πλὴν ἐδέξατο σημεῖον ὁ Κάϊν τοῦ μὴ ἀνελεῖν αὐτόν· ἀπόλωλε γὰρ οὐκ εἰς ἅπαν ὁ Ἰσραὴλ, σέσωσται δὲ τὸ κατάλειμμα, κατὰ τὴν τοῦ προφήτου φωνὴν, καὶ τοῦτο εἰδὼς προανεφώνει, λέγων· Καὶ εἰ μὴ Κύριος Σαβαὼθ ἐγκατέλιπεν ἡμῖν σπέρμα, ὡς Σόδομα ἂν ἐγενήθημεν, καὶ ὡς Γόμοῤῥα ἂν ὡμοιώθημεν. Καὶ μέν τοι καὶ πρὸς τῷδε καὶ ὁ θεσπέσιος Μελῳδὸς, μὴ εἰς ἅπαν ἀφανίζεσθαι τὸν Ἰσραὴλ ἐλιπάρει πρὸς τὸν τῶν ὅλων Θεόν· Μὴ ἀποκτείνῃς αὐτοὺς, μήποτε ἐπιλάθωνται τοῦ νόμου σου. Πλὴν ἐκβέβηκεν ὁ Κάϊν ἀπὸ προσώπου τοῦ Θεοῦ. Γέγραπται γὰρ οὕτως· Ἐξῆλθε δὲ Κάϊν ἀπὸ προσώπου τοῦ Θεοῦ· πεπόνθασι δέ τι τοιοῦτον οἱ ἐξ Ἰσραὴλ, πρὸς οὓς εἴρηται διὰ φωνῆς τοῦ προφήτου· Ὅταν τὰς χεῖρας ὑμῶν ἐκτείνητε πρός με, ἀποστρέψω τοὺς ὀφθαλμούς μου ἀφ’ ὑμῶν, καὶ ἐὰν πληθύνητε τὴν δέησιν, οὐκ εἰσακούσομαι ὑμῶν.","english":"Your return is to you, and you will rule over him. But if Israel had wished, rejecting the approach through more earthly means and the uselessness of worship according to the law, to make Christ leader and guide of the path to the better, it would have been free with us and in the book of the living, according to the Scriptures. But since, like Cain, it made the approval of our Savior a pretext for envy and a beginning of bloodshed, it has fallen under a curse and become liable to seven avengers. For the wretches have become liable to many penalties and have been subjected to savage punishments, continuing to groan and tremble; for they are everywhere strangers, aliens, and fearful, and do not have the freedom that is most becoming to the free. Yet Cain received a sign that he would not be utterly destroyed; for Israel has not perished entirely, but a remnant has been saved, according to the voice of the prophet, and knowing this he foretold, saying: And if the Lord of Hosts had not left us seed, we would have become like Sodom and been likened to Gomorrah. And indeed also the divine Psalmist entreated the God of all that Israel not be utterly obliterated: Do not kill them, lest they ever forget your law. But Cain departed from the face of God. For it is written thus: And Cain went out from the face of God. And those from Israel have suffered something similar, to whom it is said through the voice of the prophet: When you stretch out your hands to me, I will turn my eyes away from you, and if you multiply your prayer, I will not listen to you.","structure":"narrative","commentary":[{"unit":"scripture","kind":"scripture","basis":"text","lemma":"Ἐξῆλθε δὲ Κάϊν ἀπὸ προσώπου τοῦ Θεοῦ","severity":"info","text":"Cyril quotes Genesis 4:16 LXX verbatim, linking Cain's departure from God's face to Israel's rejection.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"scripture","kind":"scripture","basis":"text","lemma":"Καὶ εἰ μὴ Κύριος Σαβαὼθ ἐγκατέλιπεν ἡμῖν σπέρμα","severity":"info","text":"Cyril cites a prophetic voice (likely Amos 9:8 LXX) to argue a remnant of Israel survives.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"scripture","kind":"scripture","basis":"text","lemma":"Μὴ ἀποκτείνῃς αὐτοὺς, μήποτε ἐπιλάθωνται τοῦ νόμου σου","severity":"info","text":"Cyril attributes this plea to the divine Psalmist (David), echoing Psalm 78:8 LXX, to show Israel not utterly destroyed.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"background","kind":"background","basis":"text","lemma":"ἑπτὰ γέγονεν ἐκδικουμένων ἔνοχος","severity":"info","text":"The 'seven avengers' likely alludes to the sevenfold vengeance in Jewish tradition (e.g., Lamech's song in Genesis 4:24 LXX), used typologically for Israel's punishments.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"parallel","kind":"parallel","basis":"text","lemma":"ἴσῳ τῷ Κάϊν φθόνου πρόφασιν","severity":"info","text":"Cyril parallels Israel's rejection of Christ with Cain's envy and murder of Abel, a typological reading common in patristic exegesis.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"reception","kind":"reception","basis":"text","lemma":"πανταχῆ γὰρ ξένοι, καὶ ἐπήλυτοι καὶ περιδεεῖς","severity":"info","text":"Cyril describes Israel's post-exilic diaspora as alien and fearful, reflecting a Christian supersessionist view of Jewish statelessness.","cites":[],"named_sources":[],"dropped_cites":[]}],"ambiguities":["The identity of the 'prophet' cited for the Sodom and Gomorrah reference is not specified; likely Amos or Hosea, but Cyril does not name him.","The phrase 'seven avengers' may be a specific tradition (e.g., from Jewish exegesis) but is not explicitly sourced by Cyril."],"confidence":"high","notes":[]},{"i":30,"ref":"p30","source":"Αἱ γὰρ χεῖρες ὑμῶν αἵματος πλήρεις. Ἀπέκτειναν γὰρ τὸν τῶν ὅλων Κύριον, καὶ τετολμήκασιν εἰπεῖν ἐκ πολλῆς ἅγαν ἀνοσιότητος, Τὸ αἷμα αὐτοῦ ἐφ’ ἡμᾶς, καὶ ἐπὶ τὰ τέκνα ἡμῶν. Ἀλλὰ τὸ μὲν αἷμα τοῦ Ἄβελ μόνον τάχα που κατακεκράγει τοῦ φονευτοῦ· τὸ δέ γε τίμιον αἷμα τοῦ Χριστοῦ κατακέκραγε μὲν καὶ τῆς τῶν Ἰουδαίων ὠμότητος καὶ ἀχαριστίας· ἐξῆρε δὲ τὸν κόσμον τῆς ἁμαρτίας, ὡς κεχυμένον ὑπὲρ αὐτοῦ. Τοιγάρτοι φησὶν ὁ θεσπέσιος Παῦλος· Προσελθεῖν ἡμᾶς τοὺς ἐν πίστει δεδικαιωμένους, αἵματος ῥαντισμῷ κρεῖττον λαλοῦντι παρὰ τὸν Ἄβελ. Πρέποι δ’ ἂν κἀκεῖνο, οἶμαι, τοῖς εἰρημένοις ἐπενεγκεῖν. Μετὰ γάρ τοι τὸ ἐκτεθνάναι, φησὶ, τὸν Ἄβελ, ἔγνω Ἀδὰμ Εὔαν τὴν γυναῖκα αὐτοῦ, καὶ συλλαβοῦσα ἔτεκεν υἱὸν, καὶ ἐπωνόμασε τὸ ὄνομα αὐτοῦ Σὴθ, λέγουσα· Ἐξανέστησε γάρ μοι ὁ Θεὸς σπέρμα ἕτερον ἀντὶ Ἄβελ, ὃν ἀπέκτεινε Κάϊν. Εἶτα μεθ’ ἕτερα· Ἔζησε δὲ, φησὶν, Ἀδὰμ τριάκοντα καὶ διακόσια ἔτη· καὶ ἐγέννησε κατὰ τὴν ἰδέαν αὐτοῦ, καὶ κατὰ τὴν εἰκόνα αὐτοῦ, καὶ ἐπωνόμασε τὸ ὄνομα αὐτοῦ Σήθ. Ἄθρει δὴ οὖν ὅτι μετὰ τὸν Ἄβελ θάνατον, ἐμφερέστατος τῷ κατ’ εἰκόνα καὶ ὁμοίωσιν Θεοῦ, τουτέστι τῷ Ἀδὰμ, τίκτεται πάλιν υἱὸς Σήθ. Μετὰ γάρ τοι τὸ ἀποθανεῖν κατὰ σάρκα τὸν Ἐμμανουὴλ, ἕτερον εὐθὺς ἀνέφυ σπέρμα τῷ Ἀδὰμ, καταπλουτοῦν ἐν ἑαυτῷ τῆς θείας εἰκόνος τὸ ὑπέρτατον κάλλος· Ἀναμορφούμεθα γὰρ εἰς Χριστὸν διὰ πνεύματος οἱ πιστεύοντες. Ὅτι δὲ τούτοις γένους ῥίζα τις ὥσπερ καὶ πρόφασις ὁ Χριστοῦ γέγονε θάνατος, αὐτὸς τοῦτο πιστώσεται λέγων· Ἀμὴν, ἀμὴν λέγω ὑμῖν·","english":"For your hands are full of blood. For they killed the Lord of all, and have dared, from an excess of impiety, to say, \"His blood is upon us and upon our children.\" But the blood of Abel perhaps only cried out against the murderer; the precious blood of Christ, however, has cried out both against the cruelty and ingratitude of the Jews and has raised the world from sin, since it was shed for it. Therefore the divine Paul says: We who are justified by faith are to approach by a sprinkling of blood that speaks more powerfully than Abel. And it would be fitting, I think, to add this as well to what has been said. For after Abel died, it says, Adam knew his wife Eve, and she conceived and bore a son, and she named him Seth, saying, \"God has raised up for me another seed instead of Abel, whom Cain killed.\" Then later: And Adam lived two hundred and thirty years, and he begot a son according to his own form and according to his own image, and he named him Seth. Observe then that after the death of Abel, a son Seth is born again, most resembling the one made in the image and likeness of God, that is, Adam. For after the death in the flesh of Emmanuel, another seed immediately sprang up for Adam, possessing in itself the supreme beauty of the divine image; for we who believe are being re-formed into Christ through the Spirit. And that the death of Christ was a kind of root and occasion for these things, he himself will confirm, saying, \"Amen, amen, I say to you.","structure":"narrative","commentary":[{"unit":"scripture","kind":"scripture","basis":"text","lemma":"Αἱ γὰρ χεῖρες ὑμῶν αἵματος πλήρεις","severity":"info","text":"Cyril alludes to the accusation against the Jews of deicide, echoing a phrase from the Passion narrative; the cry 'His blood is upon us' may reflect Matthew 27:25.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"scripture","kind":"scripture","basis":"text","lemma":"Προσελθεῖν ἡμᾶς ... αἵματος ῥαντισμῷ κρεῖττον λαλοῦντι παρὰ τὸν Ἄβελ","severity":"info","text":"Cyril cites Paul (Hebrews 12:24) on the sprinkling of blood that speaks more powerfully than Abel's, a key typological link between Abel and Christ.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"background","kind":"background","basis":"text","lemma":"Ἀναμορφούμεθα γὰρ εἰς Χριστὸν διὰ πνεύματος","severity":"info","text":"The concept of being re-formed into Christ through the Spirit reflects Cyril's soteriology, where baptism and faith restore the divine image lost in sin.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"structure","kind":"structure","basis":"text","lemma":"Μετὰ γάρ τοι τὸ ἐκτεθνάναι ... τὸν Ἄβελ","severity":"info","text":"Cyril juxtaposes the death of Abel with the death of Christ, then introduces the birth of Seth as a type of the new spiritual seed arising from Christ's sacrifice.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"reception","kind":"reception","basis":"text","lemma":"Ἀμὴν, ἀμὴν λέγω ὑμῖν","severity":"info","text":"Cyril attributes a saying to Christ ('Amen, amen, I say to you') that is not directly from the canonical Gospels; it may be a paraphrase or a reference to a liturgical tradition.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"caution","kind":"caution","basis":"text","lemma":"Ἔζησε δὲ, φησὶν, Ἀδὰμ τριάκοντα καὶ διακόσια ἔτη","severity":"caution","text":"The age of Adam (230 years) differs from the Septuagint (230 years in Gen 5:3) and the Masoretic (130 years); Cyril follows the LXX tradition, but the number may be a scribal variant.","cites":[],"named_sources":[],"dropped_cites":[]}],"ambiguities":["The phrase 'His blood is upon us and upon our children' is not a direct biblical quotation; it may be a paraphrase of Jewish accusations or a liturgical formula. The source of the final 'Amen, amen' saying is unclear—possibly a lost apocryphon or Cyril's own construction."],"confidence":"high","notes":[]},{"i":31,"ref":"p31","source":"ἑὰν μὴ ὁ κόκκος τοῦ σίτου πεσὼν εἰς τὴν γῆν ἀποθάνῃ, αὐτὸς μόνος μένει· ἐὰν δὲ ἀποθάνῃ, πολὺν καρπὸν φέρει. Ὅτε τοίνυν πέπτωκεν οἷά τις κόκκος εἰς γῆν, ἀστάχυος δίκην, πολλοστὸς ἀνέφυ, τῆς ἀνθρώπου φύσεως ἀναπλαττομένης ἐν αὐτῷ, πρὸς τὴν ἐν ἀρχαῖς εἰκόνα, καθ’ ἣν ὁ πρῶτος γέγονεν ἄνθρωπος.\n\nδ. Ἄξιον δὲ καὶ τὸ ἐξ ἀμφοῖν ἡμᾶς πολυπραγμονεῖν γένος, τό τε τοῦ Κάϊν φημὶ καὶ τοῦ Σήθ· περιέσται γὰρ δή τι κἀντεῦθεν ἡμῖν τὸ τελοῦν εἰς ὄνησιν· γέγραπται δὲ οὕτως· Καὶ ἔγνω Κάϊν τὴν γυναῖκα αὐτοῦ, καὶ συλλαβοῦσα ἔτεκε τὸν Ἐνὼς, καὶ ἧν οἰκοδομῶν πόλιν, καὶ ἐπωνόμασε τὴν πόλιν ἐπὶ τῷ ὀνόματι τοῦ υἱοῦ αὐτοῦ Ἐνώς. Ἐγεννήθη δὲ τῷ Ἐνὼς, Γαϊδὰδ, καὶ Γαϊδὰδ ἐγέννησε τὸν Μαουΐαν. Καὶ Μαουΐας ἐγέννησε τὸν Μαθουσάλα, καὶ Μαθουσάλα ἐγέννησε τὸν Λάμεχ, καὶ ἔλαβεν ἑαυτῷ Λάμεχ δύο γυναῖκας· ὄνομα δὲ μιᾷ Ἀδὰ, καὶ ὄνομα τῇ δευτέρᾳ Σελλά. Εἶπε δὲ γυναιξὶν Ἀδᾷ καὶ Σελλᾷ· Ἀκούσατε τῆς φωνῆς μου, γυναῖκες Λάμεχ· ἐνωτίσασθέ μου τοὺς λόγους· ὅτι ἄνδρα ἀπέκτεινα εἰς τραῦμα ἐμοὶ, καὶ νεανίσκον εἰς μώλωπα ἐμοί· ὅτι ἑπτάκις ἐκδεδίκηται ἐκ Κάϊν, ἐκ δὲ Λάμεχ ἑβδομηκοντάκις ἑπτά. Ἔχεις ἐν τούτοις τῆς ἐκ Κάϊν τεκνολογίας σαφῆ τὴν ἀφήγησιν· ἴδωμεν καὶ τίς ἦν ἡ ἀπὸ Σήθ. Γέγραπται δὲ πάλιν οὕτως· Ἔζησε δὲ Σὴθ πέντε καὶ διακόσια ἔτη, καὶ ἔτεκε τὸν Ἐνώς· περὶ οὗ τὸ ἱερὸν Γράμμα φησί· Οὗτος ἤλπισεν ἐπικαλεῖσθαι τὸ ὄνομα Κυρίου τοῦ Θεοῦ. Καὶ ἐγένοντο πᾶσαι αἱ ἡμέραι Σὴθ, δώδεκα καὶ ἐννακόσια ἔτη. καὶ ἀπέθανε. Καὶ ἔζησεν Ἐνὼς ἔτη ἑκατὸν ἐννενήκοντα, καὶ ἐγέννησε τὸν Καϊνάν·","english":"If the grain of wheat does not fall into the earth and die, it remains alone; but if it dies, it bears much fruit. When, therefore, he fell like a grain into the earth, like an ear of corn, he grew up manifold, the human nature being refashioned in him toward the original image, according to which the first man was made.\n\n4. It is also worthwhile for us to investigate the race from both, I mean that of Cain and that of Seth; for from this too something will accrue to us that tends to benefit. It is written thus: \"And Cain knew his wife, and she conceived and bore Enosh, and he was building a city, and he named the city after the name of his son Enosh. And to Enosh was born Gaidad, and Gaidad begot Maouias. And Maouias begot Mathousala, and Mathousala begot Lamech, and Lamech took for himself two wives; the name of one was Ada, and the name of the second was Sella. And Lamech said to his wives Ada and Sella: 'Hear my voice, wives of Lamech; give ear to my words, that I have killed a man for a wound to me, and a youth for a bruise to me; for it has been avenged seven times from Cain, and from Lamech seventy-seven times.'\" In these things you have a clear account of the genealogy from Cain. Let us also see what that from Seth was. It is written again thus: \"And Seth lived two hundred and five years, and begot Enosh; concerning whom the sacred Scripture says: 'This one hoped to call upon the name of the Lord God.' And all the days of Seth were nine hundred and twelve years, and he died. And Enosh lived one hundred and ninety years, and begot Kainan.","structure":"narrative","commentary":[{"unit":"sense","kind":"sense","basis":"text","lemma":"κόκκος τοῦ σίτου","severity":"info","text":"Cyril uses the image of a grain of wheat dying to produce many ears as a metaphor for Christ's death and resurrection, which refashions human nature toward the original image of Adam.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"scripture","kind":"scripture","basis":"text","lemma":"Καὶ ἔγνω Κάϊν τὴν γυναῖκα αὐτοῦ...","severity":"info","text":"Cyril quotes a genealogy from Cain to Lamech, including Lamech's speech about killing a man and a youth, which is not found in the standard Septuagint text of Genesis but appears in some manuscript traditions (e.g., Codex Alexandrinus).","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"scripture","kind":"scripture","basis":"text","lemma":"Ἔζησε δὲ Σὴθ πέντε καὶ διακόσια ἔτη...","severity":"info","text":"Cyril quotes the Sethite genealogy from the Septuagint (Genesis 5:6-9), noting that Enosh 'hoped to call upon the name of the Lord God,' a phrase not present in the standard LXX but found in some witnesses.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"background","kind":"background","basis":"external","lemma":"Λάμεχ","severity":"info","text":"Lamech's speech about killing a man and a youth, and the numbers seven and seventy-seven, derive from Jewish exegetical traditions (e.g., Targum Pseudo-Jonathan) that expand the biblical narrative to explain Cain's lineage.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"structure","kind":"structure","basis":"text","lemma":"δ.","severity":"info","text":"The passage is divided into two sections: first, a Christological allegory of the grain of wheat; second, a comparative genealogy of Cain and Seth, introduced by the numeral '4.' (delta) as a structural marker.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"reception","kind":"reception","basis":"external","lemma":"Ἐνὼς","severity":"info","text":"Cyril's emphasis on Enosh as the one who 'hoped to call upon the name of the Lord God' reflects a patristic tradition (e.g., Eusebius, Preparation for the Gospel) that Enosh initiated public worship of God.","cites":[],"named_sources":[],"dropped_cites":[]}],"ambiguities":["The source of the Cainite genealogy (including Lamech's speech) is uncertain; it may derive from a variant LXX manuscript or from Jewish exegetical traditions. The phrase 'hoped to call upon the name of the Lord God' in the Sethite genealogy is also textually variant."],"confidence":"high","notes":[]},{"i":32,"ref":"p32","source":"καὶ ἐγένοντο πᾶσαι αἱ ἡμέραι Ἐνὼς πέντε καὶ ἐννακόσια ἔτη, καὶ ἀπέθανε. Καὶ ἔζησε Καϊνὰν ἑβδομήκοντα ἔτη καὶ ἑκατὸν, καὶ ἐγέννησε τὸν Μαλελεήλ. Καὶ ἐγένοντο πᾶσαι αἱ ἡμέραι Καϊνὰν δέκα ἔτη καὶ ἐννακόσια, καὶ ἀπέθανε. Καὶ ἔζησε Μαλελεὴλ πέντε καὶ ἑξήκοντα καὶ ἑκατὸν ἔτη, καὶ ἐγέννησε τὸν Ἰάρεδ. Καὶ ἐγένοντο πᾶσαι αἱ ἡμέραι Μαλελεὴλ ἔτη πέντε καὶ ἐννενήκοντα καὶ ὀκτακόσια, καὶ ἀπέθανε. Καὶ ἔζησεν Ἰαρὲδ δύο καὶ ἑξήκοντα ἔτη καὶ ἑκατὸν, καὶ ἐγέννησε τὸν Ἐνώχ· εἶτά φησιν· Εὐηρέστησε δὲ Ἐνὼχ τῷ Θεῷ, καὶ οὐχ εὑρίσκετο, διότι μετέθηκεν αὐτὸν ὁ Θεός. Ἄθρει δὴ οὖν, καὶ πρό γε δὴ τῶν ἄλλων, ὡς ὀνομάζονται μὲν οἱ ἐκ Κάϊν, καὶ ὁ τῆς τῶν γενῶν διαδοχῆς ἔρπει λόγος. Οὐ μὴν ὅτι καὶ εἰς πόσον ἐτῶν ἀριθμὸν ὁ τῆς ἑκάστης ζωῆς ἐκτέταται χρόνος προενήνεκται σαφῶς, καθάπερ ἀμέλει καὶ ἐπὶ τῶν γεγονότων ἀπὸ Σήθ. Ἀναγέγραπται γὰρ ἀκριβῶς ὁ ἑκάστου χρόνος, τίνα τε καὶ πόσον ἐβίω, καὶ πρὸ τέκνων γονῆς, καὶ μετὰ τοῦτο, ἔτι λεπτῶς καὶ ἀκριβῶς ἀναμάθοι τις ἂν ἐκ τῶν ἱερῶν Γραμμάτων. Μήνυσις οὖν ἄρα καὶ τοῦτό ἐστι οὐκ ἀσυμφανὴς τοῖς γε ὅλως τὰ τοιάδε φιλοκρινεῖν ᾑρημένοις, ὡς οὐκ ἂν ἀνάσχοιτο Θεὸς τὴν τῶν φιλαμαρτημόνων εἰδέναι ζωήν. Ἀκούσονται γοῦν ἐπὶ τοῦ θείου βήματος λέγοντος τοῦ Χριστοῦ· Ἀμὴν λέγω ὑμῖν, οὐδέποτε ἔγνων ὑμᾶς. Διαπίπτει μὲν γὰρ οὐδὲν τό γε ἧκον εἰς εἴδησιν, λέγω τὸν τῶν ὅλων Θεόν. Εἰδὼς δὲ οὐκ οἶδε τοὺς φιλαμαρτήμονας, διά γε τῆς εἰς αὐτοὺς ἀποστροφῆς τὸ ἄγαν ἐντενές. Οὐκοῦν σεσιώπηται μὲν τοῖς ἐκ Κάϊν, ὁ τῆς ζωῆς χρόνος. Πεπράχασι γὰρ ἀξιάκουστον μὲν οὐδέν·","english":"And all the days of Enos were nine hundred and five years, and he died. And Cainan lived one hundred and seventy years, and begat Maleleel. And all the days of Cainan were nine hundred and ten years, and he died. And Maleleel lived one hundred and sixty-five years, and begat Jared. And all the days of Maleleel were eight hundred and ninety-five years, and he died. And Jared lived one hundred and sixty-two years, and begat Enoch. Then it says: And Enoch was well-pleasing to God, and he was not found, because God translated him. Observe then, even before the rest, how those from Cain are named, and the account of the succession of the generations proceeds. Yet it is not the case that the number of years to which the time of each life extends is clearly set forth, as indeed it is in the case of those born from Seth. For the time of each is accurately recorded—how long and how much each lived, and before the begetting of children, and after that—so that one might learn in a detailed and precise manner from the holy Scriptures. This, therefore, is also a not obscure indication to those who have chosen to examine such matters at all, that God would not deign to know the life of those who love sin. For they will hear Christ saying at the divine tribunal: Truly I say to you, I never knew you. For nothing that pertains to knowledge escapes the God of all. But knowing, He does not know those who love sin, through His turning away from them, because of their excessive perversity. Therefore, the length of life has been passed over in silence for those from Cain. For they have done nothing worthy of record.","structure":"narrative","commentary":[{"unit":"structure","kind":"structure","basis":"text","lemma":"Ἄθρει δὴ οὖν","severity":"info","text":"Cyril marks a transition from the biblical genealogy to his interpretive comment with the phrase 'Observe then', a common structural cue in his exegetical method.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"background","kind":"background","basis":"text","lemma":"φιλαμαρτημόνων","severity":"info","text":"Cyril contrasts the detailed lifespans of Seth's line with the silence about Cain's line, arguing that God 'would not deign to know' sinners, a theme rooted in Alexandrian moral theology.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"scripture","kind":"scripture","basis":"text","lemma":"Ἀμὴν λέγω ὑμῖν, οὐδέποτε ἔγνων ὑμᾶς","severity":"info","text":"Cyril invokes a saying of Christ at the divine tribunal, 'Truly I say to you, I never knew you', which is not a direct biblical quotation but a paraphrase reflecting Matthew 25:12 or a similar judgment scene.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"parallel","kind":"parallel","basis":"text","lemma":"Εὐηρέστησε δὲ Ἐνὼχ τῷ Θεῷ","severity":"info","text":"Cyril cites Enoch's translation as a positive example, contrasting the righteous line of Seth with the sinful line of Cain, a typological parallel common in patristic exegesis.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"term","kind":"term","basis":"text","lemma":"μήνυσις","severity":"info","text":"The term 'μήνυσις' (indication) is used by Cyril to signal a hidden theological meaning in the biblical text, a key concept in his allegorical method.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"caution","kind":"caution","basis":"text","lemma":"προενήνεκται","severity":"caution","text":"The verb 'προενήνεκται' (is set forth) is ambiguous: it could mean the lifespan is not 'clearly presented' in the text, or that it is not 'brought forward' in the narrative, affecting interpretation of Cyril's argument.","cites":[],"named_sources":[],"dropped_cites":[]}],"ambiguities":["The phrase 'προενήνεκται σαφῶς' could be read as 'not clearly set forth' or 'not brought forward clearly', leaving open whether the omission is of clarity or of content.","The saying of Christ 'οὐδέποτε ἔγνων ὑμᾶς' is not a verbatim scriptural quote; its source is uncertain, possibly a logion or a paraphrase of judgment sayings."],"confidence":"high","notes":[]},{"i":33,"ref":"p33","source":"ἂ δὲ ἦν εἰκὸς, καὶ πρὸς ζημίαν ἔσεσθαι τοῖς ἐντευξομένοις τῇ περὶ αὐτῶν συγγραφῇ. Ηὐμοιρήκασι δὴ οὖν, καὶ μάλα δικαίως, καὶ τῆς παρὰ Θεῷ μνήμης. Ποιεῖταί γε μὴν ἐν λόγῳ, τὸ εἰδέναι λεπτῶς τὴν τῶν ἁγίων ζωὴν, καὶ οὐδὲν, οἶμαι, τῶν κατ’ αὐτοὺς ἐξοίχοιτο ἂν τὸν θεῖόν τε καὶ ἀκήρατον νοῦν. Καὶ πιστώσεται λέγων ὁ Κύριος ἡμῶν Ἰησοῦς Χριστός· Οὐχὶ δύο στρουθία ἀσσαρίου πωλεῖται; καὶ ἓν ἐξ αὐτῶν οὐ πεσεῖται ἐπὶ τῆς γῆς ἄνευ τοῦ Πατρὸς ἡμῶν τοῦ ἐν τοῖς οὐρανοῖς· ὑμῶν δὲ καὶ αἱ τρίχες τῆς κεφαλῆς πᾶσαι ἠριθμημέναι εἰσίν. Εἰ δὲ ἐν λόγῳ τέθειται παρὰ Θεῷ καὶ ὁ τῶν τριχῶν ἀριθμὸς, διά τοι τὸ πάντα σαφῶς εἰδέναι τὰ κατ’ αὐτοὺς, καὶ ἐν φροντίδι ποιεῖ· κατὰ τίνα δὴ τρόπον, ὁ αὐτῆς τῆς ζωῆς ἀγνοηθείη καιρός; Ὀφθαλμοὶ γὰρ, φησὶ, Κυρίου ἐπὶ δικαίους. Καὶ ὁ μὲν δεύτερος εὐθὺς ἀπὸ Κάϊν Ἐνὼς, ἐπώνυμον ἔσχεν ἐν τῇ γῇ πόλιν· καίτοι τῶν ἁγίων ὡς ἐν αὐχήματος τάξει πεποιημένων τὸ χρῆναι φρονεῖν καὶ λέγειν· Οὐκ ἔχομεν ὧδε μένουσαν πόλιν· ἀλλὰ τὴν μέλλουσαν ἐπιζητοῦμεν, ἧς τεχνίτης καὶ δημιουργὸς ὁ Θεός. Ἡγουμένων τε καὶ ὀνομαζόντων παροικίαν τὴν ἐν τῷδε τῷ βίῳ ζωήν. Ψάλλει δέ που καὶ ὁ θεσπέσιος Δαβίδ· Ἄνες μοι, ὅτι ἐγὼ πάροικός εἰμι ἐν τῇ γῇ καὶ παρεπίδημος, καθὼς πάντες οἱ πατέρες μου. Περὶ δὲ τῶν τὰ ἐπίγεια φρονούντων, ἐν τῷ μη ψαλμῷ λέγει· Ἐπεκαλέσαντο τὰ ὀνόματα αὐτῶν ἐπὶ τῶν γενῶν αὐτῶν. Ἀνέφυ δὲ ἀπὸ Σὴθ ὁ θεσπέσιος Ἐνὼς, περὶ οὗ γέγραπται· Οὗτος ἤλπισεν ἐπικαλεῖσθαι τῷ ὀνόματι Κυρίου τοῦ Θεοῦ αὐτοῦ. Τὸ γὰρ ἐν Χριστῷ γένος ἅγιον καὶ ἱερὸν, καὶ ἐν ἐλπίδι δόξης τῆς ὑπὲρ ἄνθρωπον.","english":"But it was likely that it would be to the detriment of those who would encounter the writing about them. They have indeed been blessed, and quite justly, with remembrance before God. Yet he makes it a matter of concern to know precisely the life of the saints, and nothing, I think, of their affairs would escape the divine and pure mind. And our Lord Jesus Christ will confirm this by saying, \"Are not two sparrows sold for an assarion? And not one of them will fall to the ground without our Father in the heavens; and all the hairs of your head are numbered.\" If the number of hairs is a matter of concern to God, because he clearly knows everything about them, and he makes it a matter of care, in what way then would the time of life itself be unknown? For, it is said, the eyes of the Lord are upon the righteous. And the second one immediately after Cain, Enos, had a city named after him on earth, although the saints, as a matter of pride, consider it necessary to think and say, \"We have no abiding city here, but we seek the future one, whose craftsman and creator is God.\" They call and name life in this world a sojourn. And the inspired David sings somewhere, \"Let me go, for I am a sojourner on the earth and a stranger, as all my fathers were.\" And concerning those who think of earthly things, he says in the hundredth psalm, \"They called their names upon their generations.\" And from Seth sprang the inspired Enos, about whom it is written, \"He hoped to call upon the name of the Lord his God.\" For the race in Christ is holy and sacred, and in hope of glory beyond human.","structure":"narrative","commentary":[{"unit":"scripture","kind":"scripture","basis":"text","lemma":"Οὐχὶ δύο στρουθία ἀσσαρίου πωλεῖται; καὶ ἓν ἐξ αὐτῶν οὐ πεσεῖται ἐπὶ τῆς γῆς ἄνευ τοῦ Πατρὸς ἡμῶν τοῦ ἐν τοῖς οὐρανοῖς· ὑμῶν δὲ καὶ αἱ τρίχες τῆς κεφαλῆς πᾶσαι ","severity":"info","text":"Cyril attributes a saying to Christ that is not found in the canonical Gospels; it resembles agrapha or apocryphal traditions about divine omniscience.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"scripture","kind":"scripture","basis":"text","lemma":"Ὀφθαλμοὶ γὰρ, φησὶ, Κυρίου ἐπὶ δικαίους.","severity":"info","text":"This phrase echoes Psalm 34:16 LXX (κύριος ἐπὶ δικαίους) but is not a direct quotation; Cyril adapts it to his argument.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"scripture","kind":"scripture","basis":"text","lemma":"Ἄνες μοι, ὅτι ἐγὼ πάροικός εἰμι ἐν τῇ γῇ καὶ παρεπίδημος, καθὼς πάντες οἱ πατέρες μου.","severity":"info","text":"This verse is not found in the canonical Psalter; it may be a citation from a lost psalm or a liturgical adaptation used by Cyril.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"scripture","kind":"scripture","basis":"text","lemma":"Ἐπεκαλέσαντο τὰ ὀνόματα αὐτῶν ἐπὶ τῶν γενῶν αὐτῶν.","severity":"info","text":"Cyril refers to Psalm 100 (LXX 99:6), which speaks of those who name themselves after their own generations, contrasting with the saints' hope.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"scripture","kind":"scripture","basis":"text","lemma":"Οὗτος ἤλπισεν ἐπικαλεῖσθαι τῷ ὀνόματι Κυρίου τοῦ Θεοῦ αὐτοῦ.","severity":"info","text":"This phrase alludes to Genesis 4:26 LXX, where Enos is described as the first to hope in calling on the name of the Lord.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"background","kind":"background","basis":"text","lemma":"Ἐνὼς","severity":"info","text":"Cyril identifies Enos (Greek for Enosh) as the second from Cain, linking him to a city named after him on earth, a detail not in the biblical text but found in later Jewish and Christian traditions.","cites":[],"named_sources":[],"dropped_cites":[]}],"ambiguities":["The source of the dominical saying about sparrows and hairs is uncertain; it may be an agraphon or a misremembered canonical verse.","The psalm verse attributed to David ('Let me go...') is not in the standard Septuagint Psalter; its origin is unclear."],"confidence":"medium","notes":[]},{"i":34,"ref":"p34","source":"Εἴπερ ὄντες ἐκ γῆς, κεκλήμεθα πρὸς υἱοθεσίαν τοῦ πάντων Δεσπότου, καὶ εἰς ἀδελφότητα τοῦ Χριστοῦ, ὃς δι’ ἡμᾶς γέγονε καθ’ ἡμᾶς, ἵνα καὶ ἡμεῖς δι’ αὐτὸν ἐν ἀμείνοσί τε καὶ ὑπὲρ ἄνθρωπον θεοὶ, δηλονότι χάριτι καὶ φιλανθρωπίᾳ, τὴν δόξαν ἀποκερδαίνοντες. Ἐγὼ γὰρ εἶπα, φησί· Θεοί ἐστε, καὶ υἱοὶ Ὑψίστου πάντες. Ἤλπισε τοίνυν Ἐνὼς κληθήσεσθαι παρ’ ἑτέρων ἐπ’ ὀνόματι Κυρίου τοῦ Θεοῦ αὐτοῦ· τουτέστι, Θεός. Ἐπειδὴ γὰρ ἦν οὐκ ἀθαύμαστος τοῖς τῆς ὁσιότητος ἐμπρέπων αὐχήμασι, Θεὸν ὠνόμαζον αὐτὸν τῶν ἐπιεικεστέρων τάχα πού τινες τῇ ὑπερτάτῃ τιμῇ στεφανοῦν ᾑρημένοι. Ἡκέτω δὴ οὖν ὁ λόγος ἡμῖν ἐπὶ τὸν οἰκεῖον σκοπόν. Ἰουδαῖοι μὲν γὰρ, οἳ καὶ εἰσὶν εἰκόνες τῶν ἀπὸ Κάϊν· ὅτι μέν εἰσι, γινώσκονται παρά γε τοῦ πάντων Θεοῦ· ὅτι δὲ τὴν ἀπογραφὴν ἐν βίβλῳ ζωῆς οὐκ ἔχουσι, σαφὲς ἂν γένοιτο διά γε τοῦ σεσιγῆσθαι τῶν ἀπὸ Κάϊν τὴν ζωήν. Ὅτι γὰρ ἀνάγραπτον τὸ ἐν Χριστῷ γένος, καὶ ἐν μνήμῃ τῇ παρὰ Θεῷ, παραδείξειεν ἂν, οἶμαί που, τὸ ἀναγεγράφθαι σαφῶς, τὴν τῶν δικαίων ζωὴν, φημὶ δὴ τῶν ἀπὸ Σήθ. Καὶ ὁ μὲν Ἐνὼς δεύτερος εὐθὺς ἐκ Κάϊν, πόλιν ἔσχεν ἐπώνυμον. Φρονοῦσι γὰρ μόνα τὰ ἐπὶ γῆς οἱ τάλανες Ἰουδαῖοι, τὴν τῶν πρωτοτόκων οὐκ εἰδότες ἐκκλησίαν, οὔτε μὴν εἰς τὴν ἄνω σπεύδοντες πόλιν. Εὐδοκιμεῖ δὲ λίαν ὁ ἀπὸ Σὴθ, τουτέστι, Ἐνώς. Ὀνομάζεται γὰρ ἤδη καὶ Θεός. Πεπλουτήκαμεν δὲ διὰ πίστεως τὴν ἐπὶ τῷδε δόξαν, οἱ Χριστῷ προσδεδραμηκότες, καὶ τῆς εἰς αὐτὸν ἐλπίδος, ἀπρὶξ ἡμμένοι. Προσθείην δ’ ἂν ἔτι καὶ ἑτέραν, οἷς ἔφην, ἐπιτήρησιν ἀναγκαίαν.","english":"If indeed, being from the earth, we have been called to the adoption of the Master of all, and to the brotherhood of Christ, who became like us for our sake, so that we too through him might become gods, in a better and more than human state, evidently by grace and philanthropy, gaining glory. For he says, \"I said, 'You are gods, and all sons of the Most High.'\" Enosh therefore hoped to be called by others by the name of his Lord God, that is, God. For since he was not unadmirable, distinguished as he was with the adornments of holiness, some of the more moderate perhaps, having chosen to crown him with the highest honor, called him God. Let our discourse then come to its proper aim. For the Jews, who are indeed images of those from Cain—that they exist is known to the God of all; but that they do not have their enrollment in the book of life would become clear from the fact that the life of those from Cain is passed over in silence. For that the race in Christ is enrolled and in memory before God would, I think, be demonstrated by the fact that the life of the righteous, I mean of those from Seth, is clearly recorded. And Enosh, immediately the second from Cain, had a city named after him. For the wretched Jews value only earthly things, not knowing the church of the firstborn, nor hastening to the city above. But the one from Seth, that is, Enosh, is highly esteemed. For he is already called God. And we, who have run to Christ and cling firmly to hope in him, have through faith acquired the glory in this matter. I would add yet another necessary observation to what I have said.","structure":"narrative","commentary":[{"unit":"sense","kind":"sense","basis":"text","lemma":"θεοί","severity":"info","text":"Cyril interprets theosis as a grace-given glory, not ontological divinization, clarifying the phrase 'gods' as a status acquired through Christ's philanthropy.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"scripture","kind":"scripture","basis":"text","lemma":"Θεοί ἐστε, καὶ υἱοὶ Ὑψίστου πάντες","severity":"info","text":"This quotation is not from the canonical Septuagint but likely from a lost apocryphon or a liturgical formula; Cyril attributes it to Christ ('he says').","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"background","kind":"background","basis":"text","lemma":"Ἐνὼς","severity":"info","text":"Cyril follows the tradition that Enosh (Enos) was called 'God' by his contemporaries because of his piety, a motif found in earlier Jewish and Christian exegesis (e.g., Philo, Origen).","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"structure","kind":"structure","basis":"text","lemma":"Ἡκέτω δὴ οὖν ὁ λόγος ἡμῖν ἐπὶ τὸν οἰκεῖον σκοπόν","severity":"info","text":"This transitional phrase marks a shift from theological reflection to the main exegetical argument: the silence about Cain's line proves their exclusion from the book of life.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"reception","kind":"reception","basis":"text","lemma":"Ἰουδαῖοι","severity":"caution","text":"Cyril's typological identification of Jews with the line of Cain reflects a polemical trope common in Alexandrian exegesis; it should be read as rhetorical, not historical.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"term","kind":"term","basis":"glossary","lemma":"υἱοθεσίαν","severity":"info","text":"Adoption (υἱοθεσία) here denotes the believer's incorporation into divine filiation through Christ, a key Pauline concept (cf. Rom 8:15, 23) that Cyril adapts to his typology of Seth and Cain.","cites":[],"named_sources":[],"dropped_cites":[]}],"ambiguities":["The source of the quotation 'You are gods, and all sons of the Most High' is uncertain; it may be a paraphrase or a non-canonical saying.","The phrase 'second from Cain' (δεύτερος εὐθὺς ἐκ Κάϊν) is ambiguous: it could mean Enosh is the second generation after Cain, or that he is the second notable figure from Cain's line after Cain himself."],"confidence":"high","notes":[]},{"i":35,"ref":"p35","source":"Γενεαλογεῖν γὰρ εἴπερ ἕλοιτό τις τούς τε ἀπὸ Κάϊν καὶ Σὴθ, προαναθεὶς ἑκατέρου ῥίζαν ὥσπερ τινὰ τὸν Ἀδὰμ, ἕβδομον μὲν εὑρήσει Λάμεχ διὰ τοῦ Κάϊν ἐρχόμενον· ἕβδομον δὲ αὐτὸν Ἐνὼχ διὰ τοῦ Σὴθ γεγονότα. Ἔχει δὲ οὕτως ἡ ἐπ’ ἀμφοῖν τῶν γενητῶν ἀπαρίθμησις· Ἀδὰμ, Κάϊν, Ἐνὼς, Γαϊδὰδ, Μαουΐας, Μαθουσάλα, Λάμεχ. Καὶ πάλιν· Ἀδὰμ, Σὴθ, Ἐνὼς, Καϊὰν, Μαλελεὴλ, Ἰάρεδ, Ἐνώχ. Ἴδωμεν τοίνυν ἐν τίσιν ἑκάτερος. Ὁ μὲν γὰρ Λάμεχ ταῖς ἑαυτοῦ γυναιξὶν ἀνεκοινοῦτο, λέγων· Ἀκούσατέ μου τῆς φωνῆς, γυναῖκες Λάμεχ, ἐνωτίσασθέ μου τοὺς λόγους· ὅτι ἄνδρα ἀπέκτεινα εἰς τραῦμα ἐμοὶ, καὶ νεανίσκον εἰς μώλωπά μοι, ὅτι ἑπτάκις ἐκδεδίκηται ἐκ Κάϊν· ἐκ δὲ Λάμεχ ἑβδομηκοντάκις ἑπτά· ὁ δὲ δίκαιος Ἐνὼχ πίστει μετετέθη τοῦ μὴ ἰδεῖν θάνατον, κατὰ τὴν τοῦ μακαρίου Παύλου φωνὴν, Καὶ οὐχ ηὑρίσκετο, διότι μετέθηκεν αὐτὸν ὁ Θεός. Ἐν ἐσχάτοις γὰρ καιροῖς καθ’ οὓς ὁ ἐν Χριστῷ πέφηνε σαββατισμὸς, περιδεὴς μὲν ὁ Ἰσραὴλ, καὶ εἰς τὸν τοῦ κολάζεσθαι φόβον ὁρᾶται πεσὼν, ὡς ἄνδρα ἀπεκτονὼς, καὶ ἐφ’ αἵματι λοιπὸν τῷ ἁγίῳ κρινόμενος· πολὺ δὲ μειζόνως ἢ Κάϊν αὐτός. Ὁ μὲν γὰρ εἰς ἕνα τῶν καθ’ ἡμᾶς πεπλημμεληκὼς, ἑπτὰ γέγονεν ἐκδικουμένοις ἔνοχος· ὁ δὲ εἰς αὐτὸν δὲ δεδυσσεβηκὼς τὸν Ἐμμανουὴλ, πολὺ δὴ μειζόνως εὐθύνεται. Ἐκδεδίκηται μὲν γὰρ ἐκ Κάϊν ἑπτάκις· ἐκ δὲ τοῦ Ἰσραὴλ ἑβδομηκοντάκις ἑπτά. Ἕψεται γὰρ ἀναλόγως ταῖς δυσσεβείαις ἡ δίκη. Οἱ δὲ ἐν Χριστῷ διὰ πίστεως εὐδοκιμήσαντες κατὰ τὸν τῆς ἐπιδημίας αὐτοῦ καιρὸν, οὐκ ἂν εὑρεθεῖεν ἔτι ζητοῦντος τοῦ Σατανᾶ.","english":"If someone should choose to trace the genealogies of those from Cain and Seth, having first set Adam as a kind of root for each, he will find Lamech coming seventh through Cain, and Enoch himself seventh through Seth. The enumeration of the generations on both sides runs thus: Adam, Cain, Enos, Gaidad, Maouias, Mathousala, Lamech. And again: Adam, Seth, Enos, Kaian, Maleleel, Iared, Enoch. Let us then see in what each differs. For Lamech communicated with his wives, saying: \"Hear my voice, wives of Lamech, give ear to my words: that I have killed a man for a wound to me, and a youth for a bruise to me, because it has been avenged seven times from Cain; and from Lamech seventy times seven.\" But the righteous Enoch was translated by faith so as not to see death, according to the word of the blessed Paul: \"And he was not found, because God translated him.\" For in the last times, during which the sabbatism in Christ has appeared, Israel is fearful and has fallen into the fear of being punished, as having killed a man, and being henceforth judged for holy blood, and much more so than Cain himself. For Cain, having transgressed against one of our kind, became liable to be avenged seven times; but he who has impiously sinned against Emmanuel himself is much more severely held to account. For it has been avenged seven times from Cain, but from Israel seventy times seven. For punishment will follow in proportion to the impieties. But those who have distinguished themselves through faith in Christ at the time of his advent would not be found even if Satan were to seek them.","structure":"narrative","commentary":[{"unit":"structure","kind":"structure","basis":"text","lemma":"Γενεαλογεῖν","severity":"info","text":"Cyril presents two parallel genealogies from Adam through Cain and Seth, each reaching a seventh figure (Lamech and Enoch), to contrast the impious and righteous lines.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"scripture","kind":"scripture","basis":"text","lemma":"Ἐνὼχ","severity":"info","text":"Cyril alludes to Enoch's translation (Genesis 5:24) and cites Paul: 'And he was not found, because God translated him' (cf. Hebrews 11:5).","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"background","kind":"background","basis":"text","lemma":"Λάμεχ","severity":"info","text":"The speech of Lamech to his wives, including the numbers 'seven times' and 'seventy times seven', derives from the Lamech tradition in the Life of Adam and Eve or Jewish exegetical lore, not the biblical text.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"reception","kind":"reception","basis":"text","lemma":"σαββατισμὸς","severity":"info","text":"Cyril interprets the 'sabbatism in Christ' as the eschatological rest brought by Christ's advent, contrasting Israel's fear of punishment with the faithful's safe translation.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"term","kind":"term","basis":"glossary","lemma":"Ἐμμανουὴλ","severity":"info","text":"Emmanuel ('God with us') is a Christological title from Isaiah 7:14, used here to identify Christ as the one against whom Israel's impiety is directed.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"caution","kind":"caution","basis":"text","lemma":"Γαϊδὰδ, Μαουΐας","severity":"caution","text":"The names Gaidad and Maouias in the Cainite genealogy are non-biblical and likely derive from the Septuagint or Jewish tradition; their exact source is uncertain.","cites":[],"named_sources":[],"dropped_cites":[]}],"ambiguities":["The names Gaidad and Maouias are not found in the standard Septuagint text of Genesis; their origin is unclear.","The phrase 'ἑβδομηκοντάκις ἑπτά' (seventy times seven) may be symbolic rather than literal."],"confidence":"high","notes":[]},{"i":36,"ref":"p36","source":"Μετατεθήσονται γὰρ παρὰ Θεοῦ πρὸς τὴν ἀσυγκρίτως ἀμείνονα καὶ εὐκλεεστέραν ζωὴν παρὰ Θεοῦ ἐκ θανάτου καὶ φθορᾶς εἰς μακραίονα βίον, ἀπὸ τοῦ φρονεῖν τὰ σαρκὸς, εἰς τὸ δρᾷν ἐθέλειν τὰ ἁνδανοῦντα Θεῷ, ἐξ ἀτιμίας εἰς δόξαν, ἐξ ἀσθενείας εἰς δύναμιν, ἐν Χριστῷ Ἰησοῦ τῷ Κυρίῳ ἡμῶν, δι’ οὗ καὶ μεθ’ οὗ τῷ Πατρὶ ἡ δόξα σὺν ἁγίῳ Πνεύματι, εἰς τοὺς αἰῶνας τῶν αἰώνων. Ἀμήν.\n\nΓΛΑΦΥΡΩΝ ΕΙΣ ΤΗΝ ΓΕΝΕΣΙΝ ΛΟΓΟΣ ΔΕΥΤΕΡΟΣ. Περὶ τοῦ Νῶε καὶ τῆς κιβωτοῦ.\n\nα. Νῶε γέγονεν ἀνὴρ ἀγαθὸς, καὶ φιλοθεΐας μὲν τῆς ἀνωτάτω γνήσιος ἐραστὴς, εὐδοκιμήσεως δὲ τῆς εἰς τοῦτο προτιθεὶς οὐδέν. Ἐπειδὴ δὲ ἦν λαμπρὸς, καὶ περίοπτος, καὶ εὐκλεὴς ἄγαν, καὶ διαβόητος, τοῖς αὐχήμασιν εὖ μάλα κατεστεμμένος, εἰκότως ἐθαυμάζετο. Ἕρπει δὴ οὖν ἐπ’ αὐτὸν ὁ λόγος, καὶ τῆς διὰ Χριστοῦ σωτηρίας εἰκόνα καὶ τύπον ἀναθεὶς ὥσπερ τινὰ τὴν ἐπ’ αὐτῶν γενομένην οἰκονομίαν, ὀνήσειεν ἂν, ὥς γε οἶμαι, καὶ οὐ μετρίως τοὺς ἐντευξομένους. Φέρε δὴ οὖν ἕκαστα τῶν κατ’ αὐτὸν ὡς ἔνι διηγησώμεθα, τὸ τῆς ἱστορίας ἀπολεπτύνοντες πάχος, καὶ εἰς θεωρίαν τὴν πνευματικὴν μεταχρωννύντες ἀστείως τὰ ἐμφανῶς γεγονότα.","english":"They will be transferred by God to an incomparably better and more glorious life, from death and corruption to a long-lived existence, from thinking the things of the flesh to desiring to do the things that please God, from dishonor to glory, from weakness to power, in Christ Jesus our Lord, through whom and with whom glory is to the Father together with the Holy Spirit, for ever and ever. Amen.\n\nGLAPHYRA ON GENESIS, SECOND BOOK. On Noah and the Ark.\n\n1. Noah was a good man, a genuine lover of the highest love of God, and he set nothing before the good repute that comes from this. Since he was illustrious, conspicuous, very famous, and renowned, well crowned with distinctions, he was naturally admired. The account now proceeds to him, and having assigned, as it were, the economy that took place in his time as an image and type of salvation through Christ, it would benefit, I think, and not moderately, those who will encounter it. Come then, let us relate each of the things concerning him as far as possible, stripping away the thickness of the history and skillfully transforming the evident events into spiritual contemplation.","structure":"narrative","commentary":[{"unit":"structure","kind":"structure","basis":"text","lemma":"ΓΛΑΦΥΡΩΝ ΕΙΣ ΤΗΝ ΓΕΝΕΣΙΝ ΛΟΓΟΣ ΔΕΥΤΕΡΟΣ. Περὶ τοῦ Νῶε καὶ τῆς κιβωτοῦ.","severity":"info","text":"The heading marks the start of the second book of the Glaphyra on Genesis, introducing the thematic focus on Noah and the ark.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"term","kind":"term","basis":"glossary","lemma":"οἰκονομίαν","severity":"info","text":"Here 'economy' refers to the divine plan or dispensation, a key term in Cyrill's typological exegesis, linking the historical event to salvation through Christ.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"sense","kind":"sense","basis":"text","lemma":"τὸ τῆς ἱστορίας ἀπολεπτύνοντες πάχος","severity":"info","text":"Cyrill describes his method as 'stripping away the thickness of the history' to reveal spiritual meaning, a common Alexandrian hermeneutical approach.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"scripture","kind":"scripture","basis":"text","lemma":"Νῶε","severity":"info","text":"Noah is the central figure of the ensuing typology, drawn from Genesis 6–9, where he is portrayed as righteous and saved from the flood, prefiguring Christ's salvation.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"background","kind":"background","basis":"text","lemma":"εἰς θεωρίαν τὴν πνευματικὴν μεταχρωννύντες","severity":"info","text":"The phrase 'transforming into spiritual contemplation' reflects Cyrill's debt to Origen's allegorical method, though Cyrill typically grounds typology in historical events.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"reception","kind":"reception","basis":"text","lemma":"ΓΛΑΦΥΡΩΝ","severity":"info","text":"The title 'Glaphyra' (elegant or polished comments) was used by Cyrill for this series of typological commentaries, influential in later Byzantine exegesis.","cites":[],"named_sources":[],"dropped_cites":[]}],"ambiguities":["The Greek text is clear; no significant ambiguities in this passage."],"confidence":"high","notes":[]},{"i":37,"ref":"p37","source":"β. Γεγένηται τοίνυν ἐξ Ἀδὰμ ὁ Σὴθ μετὰ τὴν Ἄβελ σφαγήν. Ἀπὸ δέ γε τοῦ Σὴθ ὁ Ἐνὼς, ὃς ἤλπισεν ἐπικαλεῖσθαι τὸ ὅνομα Κυρίου τοῦ Θεοῦ αὐτοῦ. Κέκληται γὰρ παρὰ τοῖς τηνικάδε Θεὸς ὁ Ἐνώς. Ἐπειδὴ γὰρ ἐτεθήπεσαν τῆς ἐνούσης αὐτῷ δικαιοσύνης τὸ μέγεθος, Θεὸν ὠνόμαζον εὐθὺς, πρέπειν ὅτι μάλιστά γε τῇ τοῦ ἀνδρὸς ἀρετῇ τὴν ἐπωνυμίαν ἡγούμενοι. Ἀπὸ δὲ τοῦ Ἐνὼς, ἤτοι τοῦ ἐπίκλην Θεοῦ, γεγόνασιν ἕτεροι, μεθ’ οὓς καὶ Λάμεχ ὁ Νῶε πατὴρ, ὃς ἐπὶ τῇ τοῦ παιδὸς γενήσει, προφήτης εὐθὺς ἀναδείκνυται· καθάπερ ἀμέλει καὶ Ζαχαρίας ἐπὶ τῷ μακαρίῳ Βαπτιστῇ. Νῶε μὲν γὰρ ὁ Λάμεχ ὠνόμαζε τὸν υἱόν· ὅ ἐστιν ἀνάπαυσις, εἰ γλώσσῃ τῇ καθ’ ἡμᾶς ἡ λέξις διερμηνεύοιτο. Ἀποδιδοὺς δὲ ὥσπερ τὴν αἰτίαν τῆς τοιᾶσδε κλήσεως ὁ Λάμεχ, Οὗτος, φησὶ, διαναπαύσει ἡμᾶς ἀπὸ τῶν ἔργων ἡμῶν, καὶ ἀπὸ τῆς γῆς ἧς κατηράσατο Κύριος ὁ Θεός. Ἐπὶ λαμπραῖς οὖν οὕτω καὶ λιπαρωτάταις ἐλπίσιν, ἡ Νῶε γένεσις προανεφωνεῖτο τοῖς πάλαι. Καὶ ἦν δέκατος ἐξ Ἀδὰμ διὰ Σὴθ γενεαλογούμενος, μέχρις αὐτοῦ διήκοντος, τοῦ διακεκλῆσθαι δεῖν, πρὸς ἁπάντων Θεοὺς, τοὺς ἐξ Ἐνὼς γεγονότας τοῦ ἐπίκλην Θεοῦ. Ἀλλ’ ἦν ὁ Νῶε, φησὶ, πεντακοσίων ἐτῶν, καὶ ἐγέννησε τρεῖς υἱοὺς, τὸν Σὴμ, τὸν Χὰμ, τὸν Ἰάφεθ. Καὶ ὁ μὲν Σὴμ τελειότης, ἤτοι φύτευμα μετονομάζοιτο ἂν ἐξ Ἑβραίων εἰς Ἑλλάδα φωνήν· θερμασία δὲ ὁ Χάμ· πλατυσμὸς δὲ ὁ Ἰάφεθ. Εἶτά φησι τὸ Γράμμα τὸ ἱερόν· Ἐγένετο δὲ ἡνίκα ἤρξαντο οἱ ἄνθρωποι πολλοὶ γίνεσθαι ἐπὶ τῆς γῆς, καὶ θυγατέρες ἐγεννήθησαν αὐτοῖς.","english":"So then, Seth was born from Adam after the slaying of Abel. And from Seth came Enosh, who hoped to call upon the name of the Lord his God. For among the people of that time, Enosh was called God. Because they were amazed at the magnitude of the righteousness present in him, they immediately named him God, considering that the title was especially fitting for the man's virtue. And from Enosh, that is, the one surnamed God, others were born, after whom came Lamech, the father of Noah, who at the birth of his son was immediately revealed as a prophet, just as, of course, Zacharias was at the birth of the blessed Baptist. For Lamech named his son Noah, which means rest, if the word is interpreted in our language. And giving the reason for this naming, Lamech says, \"This one will give us rest from our works, and from the earth which the Lord God cursed.\" Thus, with such bright and most splendid hopes, the birth of Noah was foretold to the people of old. And he was the tenth from Adam, traced through Seth, up to whom it was necessary that those born from Enosh, the one surnamed God, were called Gods by all. But Noah, it says, was five hundred years old, and he begot three sons: Shem, Ham, and Japheth. And Shem would be translated from Hebrew into the Greek language as perfection or plant; Ham as heat; and Japheth as breadth. Then the sacred Scripture says: \"And it came to pass when men began to be many on the earth, and daughters were born to them.","structure":"narrative","commentary":[{"unit":"term","kind":"term","basis":"glossary","lemma":"Θεὸς ὁ Ἐνώς","severity":"info","text":"Cyril notes that Enosh was called 'God' (Θεὸς) by his contemporaries, a striking term that reflects his perceived righteousness. This usage is unique to this passage and not a standard title.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"scripture","kind":"scripture","basis":"text","lemma":"Οὗτος, φησὶ, διαναπαύσει ἡμᾶς","severity":"info","text":"Cyril paraphrases Lamech's words about Noah, echoing a tradition found in the Septuagint of Genesis 5:29, where Noah's name is linked to rest (ἀνάπαυσις).","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"background","kind":"background","basis":"text","lemma":"Ζαχαρίας ἐπὶ τῷ μακαρίῳ Βαπτιστῇ","severity":"info","text":"Cyril compares Lamech's prophetic utterance at Noah's birth to Zacharias's at John the Baptist's birth, a typological link common in patristic exegesis.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"term","kind":"term","basis":"text","lemma":"Σὴμ, Χὰμ, Ἰάφεθ","severity":"info","text":"Cyril provides Greek etymologies for Noah's sons: Shem as 'perfection' or 'plant' (τελειότης/φύτευμα), Ham as 'heat' (θερμασία), Japheth as 'breadth' (πλατυσμός). These are allegorical interpretations.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"structure","kind":"structure","basis":"text","lemma":"Γεγένηται τοίνυν ἐξ Ἀδὰμ ὁ Σὴθ","severity":"info","text":"This passage continues a genealogical narrative from Adam to Noah, with Cyril inserting moral and prophetic interpretations at each generation, a common structural device in his Glaphyra.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"reception","kind":"reception","basis":"text","lemma":"Ἐπὶ λαμπραῖς οὖν οὕτω καὶ λιπαρωτάταις ἐλπίσιν","severity":"info","text":"Cyril emphasizes the hopeful expectation surrounding Noah's birth, reflecting a broader Christian reception of Noah as a type of Christ or salvation figure.","cites":[],"named_sources":[],"dropped_cites":[]}],"ambiguities":["The phrase 'Θεὸς ὁ Ἐνώς' could be read as a proper name or a title; Cyril interprets it as a title of honor. The Coptic text may have a similar ambiguity.","The etymology of Japheth as 'breadth' (πλατυσμός) is not standard; Cyril may be drawing on a variant tradition."],"confidence":"high","notes":[]},{"i":38,"ref":"p38","source":"Ἰδόντες δὲ οἱ υἱοὶ τοῦ Θεοῦ τὰς θυγατέρας τῶν ἀνθρώπων, ὅτι καλαί εἰσιν, ἔλαβον ἑαυτοῖς γυναῖκας ἀπὸ πασῶν ὧν ἐξελέξαντο. Καὶ εἶπε Κύριος ὁ Θεός· Οὐ μὴ καταμείνῃ τὸ πνεῦμά μου ἐν τοῖς ἀνθρώποις τούτοις, εἰς τὸν αἰῶνα, διὰ τὸ εἶναι αὐτοὺς σάρκας. Ἔσονται δὲ αἱ ἡμέραι αὐτοῦ ρκ ἔτη. Οἱ δὲ γίγαντες ἧσαν ἐπὶ τῆς γῆς, ἐν ταῖς ἡμέραις ἐκείναις. Καὶ μετ’ ἐκεῖνο· Ὡς ἂν εἰσεπορεύοντο οἱ υἱοὶ τοῦ Θεοῦ πρὸς τὰς θυγατέρας τῶν ἀνθρώπων, καὶ ἐγέννησαν ἑαυτοῖς· ἐκεῖνοι ἦσαν οἱ γίγαντες οἱ ἀπ’ αἰῶνος οἱ ἄνθρωποι οἱ ὀνομαστοί. Ἐπειδὴ γὰρ εἰς πολλὴν ἤδη πληθὺν τὸ τῶν ἀνθρώπων ἐξετείνετο γένος, εἰς ἐπιθυμίαν ἐκτοπωτάτην γυναίων ἐκπεπτωκότες οἱ υἱοὶ, φησὶ, τοῦ Θεοῦ, ἔλαβον ἑαυτοῖς γυναῖκας ἀπὸ πασῶν ὧν ἐξελέξαντο. Οἴδαμεν οὖν ὅτι τῶν ἀντιγράφων τινὰ περιέχει σαφῶς· Ἰδόντες δὲ οἱ ἄγγελοι τοῦ Θεοῦ τὰς θυγατέρας τῶν ἀνθρώπων. Εἶτα περιτρέπουσί τινες τῆς φιλοσαρκίας τὰ ἐγκλήματα, καὶ τῆς οὕτω μυσαρωτάτης ἐπιθυμίας ἀνάπτουσι τὰς αἰτίας ὠλισθηκόσιν ἀγγέλοις, οἳ τὴν ἰδίαν ἀρχὴν οὐ τετηρήκασι, κατὰ τὸ γεγραμμένον. Ἐγὼ δὲ ὅτι πᾶν ἀῤῥώστημα νοῦ πρέποι ἂν ἐκείνοις, φαίην ἂν καὶ συνθήσομαι· τὸ δέ γε τοῦ εἰκότος λογισμοῦ τὴν ἐπὶ τῷ πράγματι πίστιν ὡς ἀπωτάτω φέρεσθαι συγχωρεῖν, εἴη ἂν, ὥς γέ μοι φαίνεται, τῶν ἀτοπωτάτων. Σκοπὸς γὰρ ἡμῖν τὴν ἐφ’ ἑκάστῳ τῶν γεγραμμένων ἀλήθειαν κατασκέπτεσθαι φιλεῖν, καὶ οὐχὶ δὴ πάντως τὰ τῆς τῶν δαιμόνων ἀγέλης ἐννοεῖν ἀῤῥωστήματα. Μάλιστα μὲν γὰρ ἀεὶ τὰς ἐπιθυμίας ἑπομένας ὁρῶμεν τοῖς ἐν ἡμῖν αὐτοῖς καὶ ἐμφύτοις κινήμασιν.","english":"When the sons of God saw the daughters of men, that they were fair, they took wives for themselves from among all those whom they selected. And the Lord God said, \"My spirit will not remain among these men forever, because they are flesh. Their days will be one hundred and twenty years.\" And the giants were upon the earth in those days. And after that: As the sons of God went in to the daughters of men, and begot children for themselves, those were the giants, the men of renown from of old. For since the race of men had already extended into a great multitude, the sons of God, having fallen into an utterly outlandish desire for women, they say, took wives for themselves from among all those whom they selected. We know, therefore, that some of the copies clearly contain: \"When the angels of God saw the daughters of men.\" Then some turn aside the accusations of love of the flesh, and ascribe the causes of such abominable desire to angels who have slipped, who have not kept their own beginning, according to what is written. But I would say and agree that every infirmity of mind would befit those; but to allow the faith in the matter based on plausible reasoning to be carried as far away as possible would, as it seems to me, be among the most absurd things. For it is our purpose to love to examine the truth in each of the written things, and not at all to consider the infirmities of the company of demons. For we see that desires always follow the movements that are in us and innate.","structure":"narrative","commentary":[{"unit":"transmission","kind":"transmission","basis":"text","lemma":"οἱ υἱοὶ τοῦ Θεοῦ","severity":"info","text":"Cyril notes that some manuscripts read 'angels of God' instead of 'sons of God', indicating a textual variant in the Greek tradition of Genesis 6:2.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"scripture","kind":"scripture","basis":"text","lemma":"Γένεσις 6:2","severity":"info","text":"The passage paraphrases Genesis 6:2, where the 'sons of God' take wives from among the 'daughters of men', leading to the birth of giants.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"background","kind":"background","basis":"text","lemma":"γίγαντες","severity":"info","text":"Cyril interprets the 'giants' (γίγαντες) as 'men of renown' (ἄνθρωποι ὀνομαστοί), aligning with the Septuagint's rendering of the Nephilim as famous warriors, not necessarily monstrous beings.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"reception","kind":"reception","basis":"text","lemma":"ἄγγελοι","severity":"info","text":"Cyril rejects the interpretation that the 'sons of God' are fallen angels, arguing that such a view ascribes fleshly desire to angels and undermines the truth of the text.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"structure","kind":"structure","basis":"text","lemma":"Εἶτα","severity":"info","text":"Cyril uses 'then' (Εἶτα) to transition from citing the variant reading to critiquing those who attribute the narrative to angels, marking a shift in his argument.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"caution","kind":"caution","basis":"text","lemma":"ἀῤῥώστημα νοῦ","severity":"caution","text":"The phrase 'infirmity of mind' (ἀῤῥώστημα νοῦ) is ambiguous: Cyril may refer to moral weakness or intellectual error, but he does not specify which applies to the angels.","cites":[],"named_sources":[],"dropped_cites":[]}],"ambiguities":["The identity of the 'sons of God' (οἱ υἱοὶ τοῦ Θεοῦ) is contested: Cyril notes a variant reading 'angels of God' but rejects it, leaving the literal sense ambiguous.","The phrase 'infirmity of mind' (ἀῤῥώστημα νοῦ) is not clearly defined; it could refer to moral failing or intellectual deficiency."],"confidence":"high","notes":[]},{"i":39,"ref":"p39","source":"Ἢ γὰρ τὰ σαρκὸς ἀγαπῶμεν πάθη, ἢ δι’ ὧν ἂν γένοιτο τὰ σαρκὸς, ταῦτα περὶ πλείστου ποιεῖν εἰθίσμεθα. Ἔξω δὲ νόμων τῶν φυσικῶν, οὐκ ἀποκομίζουσιν ἡμᾶς ἡδοναὶ, κατά γε τὸ αὐτῷ μοι καλῶς τε καὶ ἀληθῶς ἔχειν δοκοῦν. Οἷον φέρε εἰπεῖν, βρῶσίς τε καὶ πόσις, καὶ ἡ γυναίων τυχὸν ὁμιλία φυσικὴ, σαρκὸς ἂν εἶεν ἔργα τε καὶ πάθη. Πλούτου δὲ αὖ καὶ δόξης ἐπιθυμίαι, ταῖς τῆς σαρκὸς ὑπηρετοῦσιν ἡδοναῖς, καὶ σχεδὸν ἄπαντα διὰ τούτων ἔρχεται τὰ ἐν κόσμῳ πάθη, κατὰ τὸ λεχθὲν τῷ σοφῷ μαθητῇ, ὅτι πᾶν τὸ ἐν κόσμῳ, ἡ ἐπιθυμία τῆς σαρκὸς καὶ ἡ ἐπιθυμία τῶν ὀφθαλμῶν, καὶ ἡ ἀλαζονεία τοῦ βίου. Τῶν τοιούτων ἡμᾶς αἱ πικραὶ ἐπιθυμίαι καὶ δειναὶ, σαγηνεύουσιν εὐκόλως ἐπὶ τὸ φρονεῖν ἑλέσθαι καὶ δρᾷν τὰ τῆς σαρκός· τῶν γε μὴν ἔξω σώματος καὶ παρὰ φύσιν ἐρᾷν, οὐδεὶς ἀναπείσει λόγος. Εἶτα πῶς οὐκ ἂν γένοιτο μωρίας ἐγγὺς τὸ σαρκικῶν ἐρᾶσθαι λέγειν τὰ σαρκὸς ἀνωτέρω καὶ ἐξεστηκότα πνεύματα· ποίαν εἰς τοῦτο κίνησιν ἔχοντα φυσικὴν, ἢ ποίου νόμου κατερεθίζοντος, καθάπερ ἀμέλει, καὶ ἡμᾶς αὐτοὺς εἴς γε τὸ χρῆναι διψᾷν τὰ τοιάδε τῶν παθῶν, ἄλλως τε; Μὴ γὰρ δὴ τυχὸν τῆς ἐπὶ τούτοις αἰτίας ἀπαλλάττομεν τῶν δαιμονίων τὸ στίφος. Ἀνόσιον γὰρ καὶ βέβηλον, καὶ εἰς πᾶν ὁτιοῦν τῶν ἐκτόπων εὐπετές. Καὶ νοσείτω μετὰ τῶν ἄλλων, εἰ δοκεῖ, καὶ τὰς παρὰ φύσιν ἡδονάς. Ἀλλ’ ὅταν ἡ θεία λέγει Γραφὴ, ὡς συνῄεσαν μὲν τοῖς γυναίοις, τὰ δὲ ἔτεκε τοὺς καλουμένους γίγαντας· τουτέστιν, ἐξαίσια τέρατα, πλὴν ἀνθρώπους λογικούς· τί δὴ ἄρα πρὸς τοῦτο διαλογίζεσθαι χρή;","english":"For either we love the passions of the flesh, or we are accustomed to make much of those things through which the passions of the flesh might arise. And apart from the natural laws, pleasures do not carry us away, at least as it seems to me to be both well and truly the case. For example, to speak plainly, eating and drinking, and, say, natural intercourse with women, would be works and passions of the flesh. But desires for wealth and glory serve the pleasures of the flesh, and nearly all the passions in the world come through these, according to what was said by the wise disciple, that everything in the world is the desire of the flesh, the desire of the eyes, and the pride of life. The bitter and terrible desires of such things easily ensnare us into choosing to think and do the things of the flesh; but no argument will persuade anyone to love things outside the body and contrary to nature. Then how could it not be close to folly to say that spirits above and beyond the flesh love fleshly things, what natural motion they have toward this, or what law incites them, just as, of course, it incites us ourselves to need to thirst for such passions, especially? For let us not, by chance, absolve the host of demons of the cause in these matters. For it is unholy and profane, and prone to anything whatsoever that is out of the ordinary. And let it suffer, if you will, along with other things, also unnatural pleasures. But when the divine Scripture says that they consorted with women, and that they begot those called giants—that is, extraordinary monsters, but rational humans—what then must we reason about this?","structure":"narrative","commentary":[{"unit":"scripture","kind":"scripture","basis":"text","lemma":"πᾶν τὸ ἐν κόσμῳ, ἡ ἐπιθυμία τῆς σαρκὸς καὶ ἡ ἐπιθυμία τῶν ὀφθαλμῶν, καὶ ἡ ἀλαζονεία τοῦ βίου","severity":"info","text":"Cyril quotes a saying attributed to 'the wise disciple', likely a paraphrase of 1 John 2:16 or a similar ascetic maxim, though not verbatim from the canonical text.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"background","kind":"background","basis":"text","lemma":"γίγαντας","severity":"info","text":"Cyril interprets 'giants' (γίγαντας) as 'extraordinary monsters, but rational humans', reflecting a common patristic euhemerism that demythologizes the Nephilim of Genesis 6:4 as fallen but human offspring.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"term","kind":"term","basis":"text","lemma":"σαρκὸς ἀνωτέρω καὶ ἐξεστηκότα πνεύματα","severity":"info","text":"The phrase 'spirits above and beyond the flesh' refers to the 'sons of God' (angels) in the preceding narrative, whom Cyril argues cannot naturally desire fleshly things, countering a literal reading of Genesis 6:2.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"structure","kind":"structure","basis":"text","lemma":"","severity":"info","text":"This passage forms a rhetorical digression: Cyril first refutes the notion that angels could have fleshly desires, then returns to the biblical text with 'But when the divine Scripture says...' to introduce his allegorical interpretation.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"reception","kind":"reception","basis":"text","lemma":"τῷ σοφῷ μαθητῇ","severity":"info","text":"The 'wise disciple' may refer to John the Evangelist or a monastic teacher; Cyril's citation of a tripartite schema of desires echoes Evagrian or early ascetic psychology, common in Alexandrian exegesis.","cites":[],"named_sources":[],"dropped_cites":[]}],"ambiguities":["The identity of 'the wise disciple' is not specified; it may be John or a non-canonical source.","The phrase 'sons of God' in the preceding passage is not explicitly defined here; Cyril assumes they are angels or spirits."],"confidence":"high","notes":[]},{"i":40,"ref":"p40","source":"Οὐ γὰρ ἀπό γε πνευμάτων τῶν ἀπωτάτω σαρκὸς γένοιτ’ ἂν εἰς γύναιον ἀνθρώπου καταβολή. Εἰκαιομυθοῦσι δέ τινες, καὶ κατασοφίζονται τὸ χρῆμα, πιθανοῖς ὡς οἴονται λογισμοῖς τὸ ἀδύνατον ὑποκλέπτοντες· γεγονότα γὰρ ἐν ἀνδράσι τὰ πονηρά φασι δαιμόνια, δι’ αὐτῶν εἰργάζετο τὰς τῶν σπερμάτων καταβολάς. Ἀκαλλῆ δὲ σφόδρα καὶ ἀμαθίας ἔμπλεων τὸν λόγον αὐτοῖς εὑρήσομεν. Ὃ γὰρ οὐκ εἴρηκεν ἡ θεία Γραφὴ, τίνα δὴ τρόπον παραδεξόμεθα, καὶ ἐν τοῖς ἀληθῶς ἔχουσι καταλογιούμεθα; Οὐκοῦν ἀναγνωσόμεθα μᾶλλον· Ἰδόντες δὲ οἱ υἱοὶ τοῦ Θεοῦ τὰς θυγατέρας τῶν ἀνθρώπων, ὅτι καλαί εἰσιν, ἔλαβον ἑαυτοῖς γυναῖκας ἀπὸ πασῶν ὧν ἐξελέξαντο. Ἐμπεδοῖ δὲ μᾶλλον ἡμῖν ὀρθῶς ἔχουσαν τὴν τοιάνδε γραφὴν, καὶ ἡ παρὰ τῶν ἑτέρων ἑρμηνευτῶν ἀπόδοσις. Ἀκύλας μὲν γάρ φησιν, Ἰδόντες δὲ οἱ υἱοὶ τῶν θεῶν τὰς θυγατέρας τῶν ἀνθρώπων. Σύμμαχος δὲ αὖ ἀντὶ τοῦ, υἱοὶ τῶν θεῶν, ἐκδέδωκεν οἱ υἱοὶ τῶν δυναστευόντων. Υἱοὺς δὲ θεῶν καὶ μὴν καὶ δυναστευόντων τοὺς ἀπό γε τοῦ Σὴθ καὶ τοῦ Ἐνὼς ὠνόμαζον, διά τε τὴν ἐνοῦσαν αὐτοῖς ὁσιότητα καὶ φιλοθεΐαν, καὶ τὸ πάντων δύνασθαι καταθλεῖν τῶν ἀνθεστηκότων· ἐπαμύνοντός που κατὰ τὸ εἰκὸς τοῦ Θεοῦ, καὶ περιφανὲς ἀποφαίνοντος τὸ ἱερώτατόν τε καὶ ἅγιον γένος· ὅπερ ἦν ἄμικτον τῷ ἑτέρῳ, τουτέστι, τοῖς ἀπὸ Κάϊν καὶ μὴν καὶ Λάμεχ· ὃς δὴ καὶ κατ’ ἴχνος ἱὼν τοῦ πατρὸς, γέγονε φονευτής· ὡμολόγει γὰρ, Ὅτι ἄνδρα ἀπέκτεινα εἰς τραῦμα ἐμοὶ, καὶ νεανίσκον εἰς μώλωπα ἐμοί.","english":"For it is not from the farthest spirits that the seed of a man could be deposited into a woman. Some people speak idly and fabricate an account of the matter, stealthily substituting the impossible with plausible arguments, as they suppose; for they say that the evil demons, having come into being among men, effected the depositions of seeds through them. But we will find their argument exceedingly ugly and full of ignorance. For how shall we accept and count among things that truly are what the divine Scripture has not said? Therefore, let us rather read: \"And the sons of God saw the daughters of men, that they were beautiful, and they took wives for themselves from among all those whom they chose.\" And the rendering by the other translators confirms for us that this reading is correct. For Aquila says, \"And the sons of the gods saw the daughters of men.\" And Symmachus, in turn, instead of \"sons of the gods,\" has rendered \"the sons of the rulers.\" They called \"sons of the gods\" and indeed \"of the rulers\" those from Seth and Enos, on account of the piety and love of God present in them, and their ability to overcome all who opposed them, with God, as is reasonable, somewhere coming to their aid and making manifest the most sacred and holy race, which was unmixed with the other, that is, with those from Cain and indeed from Lamech, who, following in the footsteps of his father, became a murderer; for he confessed, \"That I killed a man for a wound to me, and a young man for a bruise to me.","structure":"narrative","commentary":[{"unit":"scripture","kind":"scripture","basis":"text","lemma":"Ἰδόντες δὲ οἱ υἱοὶ τοῦ Θεοῦ τὰς θυγατέρας τῶν ἀνθρώπων, ὅτι καλαί εἰσιν, ἔλαβον ἑαυτοῖς γυναῖκας","severity":"info","text":"Cyril cites a variant of Gen 6:2 (LXX: 'οἱ υἱοὶ τοῦ Θεοῦ') to counter the demonic-seed theory. The wording differs from the standard LXX text, which reads 'οἱ υἱοὶ τοῦ Θεοῦ' but without the clause 'ὅτι καλαί εἰσιν'.","cites":[],"named_sources":["Septuaginta Genesis 6:2"],"dropped_cites":[]},{"unit":"background","kind":"background","basis":"text","lemma":"Ἀκύλας ... Σύμμαχος","severity":"info","text":"Cyril invokes the Jewish Greek versions of Aquila and Symmachus to support his reading. Aquila renders 'υἱοὶ τῶν θεῶν' (sons of the gods), Symmachus 'υἱοὶ τῶν δυναστευόντων' (sons of the rulers), both diverging from the LXX.","cites":[],"named_sources":["Aquila","Symmachus"],"dropped_cites":[]},{"unit":"reception","kind":"reception","basis":"text","lemma":"Εἰκαιομυθοῦσι δέ τινες","severity":"info","text":"Cyril polemicizes against unnamed opponents who claim evil demons deposited human seed. This reflects a contemporary exegetical controversy, possibly with Gnostic or allegorizing interpreters, whom Cyril dismisses as ignorant.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"structure","kind":"structure","basis":"text","lemma":"Οὐκοῦν ἀναγνωσόμεθα μᾶλλον","severity":"info","text":"Cyril transitions from refutation to positive exegesis by quoting Scripture. The phrase 'let us rather read' signals a corrective reading strategy, typical of his commentary method.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"term","kind":"term","basis":"text","lemma":"υἱοὶ τοῦ Θεοῦ","severity":"info","text":"Cyril identifies 'sons of God' with the Sethite line (Seth and Enos), emphasizing their piety and divine favor. This aligns with a tradition (cf. Gen 4:26 LXX) that Seth's lineage was distinct from Cain's.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"caution","kind":"caution","basis":"text","lemma":"ὡμολόγει γάρ, Ὅτι ἄνδρα ἀπέκτεινα ...","severity":"caution","text":"Cyril attributes a confession to Lamech ('I killed a man...') that is not found in the biblical text. This may derive from Jewish tradition (e.g., Targum or Jubilees) or be a misreading of Gen 4:23-24.","cites":[],"named_sources":[],"dropped_cites":[]}],"ambiguities":["The source of Lamech's confession is unclear; it may reflect an extra-biblical tradition or a conflation with Gen 4:23-24."],"confidence":"high","notes":[]},{"i":41,"ref":"p41","source":"Ἔως μὲν οὗν τὸ ἱερὸν γένος αὐτὸ καθ’ ἑαυτὸ καὶ ἀμιγὲς τοῦ χείρονος διετέλει, τῆς εἰς Θεὸν εὐσεβείας τὸ κάλλος ἀκραιφνὲς ἔτι καὶ ἀπαραποίητον ἐναστράπτον ἐν αὐτοῖς ἦν, καὶ ἀξιαγάστους ἐτίθει. Ἐπειδὴ δὲ παρώλισθον εἰς φιλοσαρκίας, καὶ γυναίων ὥραις ἐκσεσοβημένοι πρὸς ἀπόστασιν ἦσαν, Ἔλαβον γὰρ, φησὶν, ἀπὸ πασῶν ὧν ἐξελέξαντο ἐκ τῶν θυγατέρων τῶν ἀνθρώπων· τουτέστι, τῶν ἀπὸ Κάϊν· καίτοι θεοὶ καὶ θεῶν υἱοὶ, καὶ δυναστευόντων ὀνομαζόμενοι, παρεκομίζοντο λοιπὸν πρὸς τὰ ἐκείνων ἔθη, καὶ εἰς αἰσχράν τε καὶ βέβηλον πολιτείαν καὶ ζωήν. Καὶ ἔτικτον μὲν αἱ γυναῖκες τέρατα. παραχαράττοντος Θεοῦ καὶ αὐτὰ λοιπὸν τῶν ἀνθρωπίνων σωμάτων τὰ κάλλη, διὰ τὸ ἀκρατὲς εἰς ὀρέξεις πορνικὰς τῶν τηνικάδε. Ἦσαν δὲ οἱ τικτόμενοι γίγαντες, τουτέστιν, ἄγριοί τε καὶ εὐσθενεῖς, καὶ πολὺ παθόντες τὸ εἰδεχθὲς, καὶ τοῖς τῶν σωμάτων μεγέθεσι πλεονεκτοῦντες τῶν ἄλλων. Ἰστέον δὲ ὅτι τοὺς ἄγαν εὐρωστάτους, γίγαντας ἀποκαλεῖν κατείθισταί πως τῆς θεοπνεύστου Γραφῆς ὁ λόγος. Καὶ γοῦν ἔφη περί τε Περσῶν καὶ Μήδων διὰ φωνῆς προφητῶν· Γίγαντες ἔρχονται πληρῶσαι τὸν θυμόν μου χαίροντες ἅμα καὶ ὑβρίζοντες. Προσκεισόμεθα δὲ οὐδαμῶς ταῖς Ἑλλήνων ψευδοεπίαις. Εἰώθασι γὰρ οἱ παρ’ αὐτοῖς λογάδες, ποιηταὶ δὲ μάλιστα, κατὰ τὸ αὐτοῖς εὖ ἔχειν δοκοῦν, τὰς τῶν πραγμάτων ἀφηγεῖσθαί τε καὶ διαπλάττειν φύσεις· αἴρειν τε ὑψοῦ τὰ μικρὰ καὶ κατεῤῥιμμένα, καὶ ταῖς ἅγαν ψευδομυθίαις κατασεμνύνειν οἴεσθαι δεῖν, κἂν εἰ πολὺ τοῦ πρέποντος ἐξοίχοιτο τὸ διήγημα.","english":"As long, then, as the sacred race itself continued by itself and unmixed with the worse, the beauty of piety toward God, still pure and unadulterated, shone forth in them and rendered them admirable. But when they slipped into love of the flesh and, driven wild by the charms of women, were inclined toward apostasy—\"For they took,\" it says, \"from all whom they selected from among the daughters of men,\" that is, from those of Cain—although called gods and sons of gods and rulers, they were then carried away to the customs of those people and into a shameful and profane manner of life and conduct. And the women gave birth to monsters, God henceforth corrupting even the beauties of human bodies themselves because of the incontinence in licentious desires of the people of that time. And those born were giants, that is, wild and strong, and very much afflicted with ugliness, and surpassing others in the size of their bodies. It should be known that the language of the inspired Scripture is accustomed to call the exceedingly robust \"giants.\" Indeed, it said concerning the Persians and Medes through the voice of the prophets: \"Giants come to fulfill my wrath, rejoicing and also insolent.\" But we will by no means adhere to the false tales of the Greeks. For their literary men, especially the poets, are accustomed, according to what seems good to them, to narrate and fabricate the natures of things, to exalt the small and insignificant, and to think it necessary to dignify things with extremely false myths, even if the narrative departs far from what is fitting.","structure":"narrative","commentary":[{"unit":"scripture","kind":"scripture","basis":"text","lemma":"Ἔλαβον γὰρ, φησὶν, ἀπὸ πασῶν ὧν ἐξελέξαντο ἐκ τῶν θυγατέρων τῶν ἀνθρώπων","severity":"info","text":"Cyril paraphrases Gen 6:2 LXX, where the “sons of God” take wives from among human daughters. The phrase “from those of Cain” is his interpretive gloss.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"term","kind":"term","basis":"glossary","lemma":"γίγαντες","severity":"info","text":"Cyril defines γίγαντες as “wild and strong” and “exceedingly robust,” aligning with LXX usage (e.g., Gen 6:4; Bar 3:26). He rejects Greek mythological giants as false tales.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"scripture","kind":"scripture","basis":"text","lemma":"Γίγαντες ἔρχονται πληρῶσαι τὸν θυμόν μου χαίροντες ἅμα καὶ ὑβρίζοντες","severity":"info","text":"Cyril cites a prophetic saying about Persians and Medes as “giants.” The source is likely a lost or composite LXX text; no exact match survives in the canonical prophets.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"background","kind":"background","basis":"background","lemma":"Ἑλλήνων ψευδοεπίαις","severity":"info","text":"Cyril polemicizes against Greek poets who “fabricate the natures of things.” This reflects a common patristic strategy of contrasting biblical truth with pagan myth, especially in hexaemeral and antediluvian commentary.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"structure","kind":"structure","basis":"text","lemma":"Ἰστέον δὲ","severity":"info","text":"The phrase “It should be known” marks a didactic aside, typical of Cyril’s Glaphyra, where he clarifies scriptural usage before rejecting pagan interpretations.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"caution","kind":"caution","basis":"text","lemma":"παρεκομίζοντο λοιπὸν πρὸς τὰ ἐκείνων ἔθη","severity":"caution","text":"The subject of “they were carried away” is ambiguous: Cyril may refer to the “sons of God” (angels) or to the “rulers” (δυναστευόντων). The English draft opts for the former, but the Greek allows both.","cites":[],"named_sources":[],"dropped_cites":[]}],"ambiguities":["The referent of 'they' in 'they were carried away' is ambiguous between the 'sons of God' and the 'rulers' (δυναστευόντων).","The prophetic citation about 'giants' (Persians and Medes) has no exact parallel in the LXX; its source is uncertain."],"confidence":"high","notes":[]},{"i":42,"ref":"p42","source":"Ὧν ὁ μὲν τὴν Σικελίαν ὅλην ὑφ’ ἑνὸς τῶν γιγάντων ἀνεῤῥίφθαι φησὶ εἰς τὸν οὐρανὸν, ὁ δὲ καὶ ἔτι μεῖζόν τε καὶ ἀπηχέστερον ἐφ’ ἑτέρῳ ψεύδεται. Γεγόνασι μὲν γὰρ, ὡς ἔφην, δεινοὶ μὲν ἰδεῖν, ἄπλετοι δὲ εἰς ἀλκὴν σκληροὶ καὶ δυσάντητοι, καὶ ταῖς τῶν σωμάτων ὑπεροχαῖς, βραχὺ κατὰ τὸ εἰκὸς τῶν ἄλλων ὑπεραιρόμενοι, πλὴν οὐ, καθάπερ οἱ τὰ ἐπ’ αὐτοῖς μυθοπλαστεῖν εἰωθότες, καὶ αὐτῶν ἥπτοντο νεφῶν.\n\nγ. Μεμιγμένων τοιγαροῦν ἀλλήλοις τῶν γενῶν, καὶ πάντων ἀπονενευκότων εἰς ἀχάλινον ἁμαρτίαν· Εἶδε, φησὶ, Κύριος ὁ Θεὸς, ὅτι ἐπληθύνθησαν αἱ κακίαι τῶν ἀνθρώπων ἐπὶ τῆς γῆς, καὶ πᾶς τις διανοεῖται ἐν τῇ καρδίᾳ αὐτοῦ ἐπιμελῶς πονηρὰ πάσας τὰς ἡμέρας, καὶ ἐνεθυμήθη ὁ Θεὸς, ἤτοι μετεμελήθη· καὶ καθ’ ἑτέραν δὲ ἔκδοσιν, τὴν Ἀκύλου φημὶ, Ὅτι ἐποίησε τὸν ἄνθρωπον ἐπὶ τῆς γῆς, καὶ διενοήθη, καὶ εἶπεν· Ἀπαλείψω τὸν ἄνθρωπον ὃν ἐποίησα ἀπὸ προσώπου τῆς γῆς· ἀπὸ ἀνθρώπου ἕως κτήνους, καὶ ἀπὸ τῶν ἑρπετῶν ἕως τῶν πετεινῶν τοῦ οὐρανοῦ· ὅτι ἐνεθυμήθην ὅτι ἐποίησα αὐτούς. Νῶε δὲ εὗρε χάριν ἐνώπιον Κυρίου τοῦ Θεοῦ. Συνίης ὅτι κατὰ παντὸς ἀνθρώπου βούλεται τὴν ἀπάλειψιν. Ἐπειδὴ δὲ τοῖς τῆς εὐσεβείας τρόποις ὁ Νῶε κατεκαλλύνετο, δυσωπεῖται μόνον· καὶ οὐ συνδιόλλυσι τοῖς ἑτέροις αὐτὸν, ἀνασώζει δὲ πανοικί. Καὶ δή φησιν πρὸς αὐτόν· Καιρὸς παντὸς ἀνθρώπου ἥκει ἐναντίον ἐμοῦ, ὅτι ἐπλήσθη ἡ γῆ ἀδικίας ἀπ’ αὐτῶν, καὶ ἰδοὺ ἐγὼ καταφθείρω αὐτοὺς, καὶ τὴν γῆν. Ποίησον οὖν σεαυτῷ κιβωτὸν ἐκ ξύλων τετραγώνων· νοσσιὰς ποιήσεις κατὰ τὴν κιβωτὸν, καὶ ἀσφαλτώσεις αὐτὴν ἔσωθέν τε καὶ ἔξωθεν, τῇ ἀσφάλτῳ.","english":"One says that the whole of Sicily was hurled into the sky by one of the giants, while another tells an even greater and more monstrous lie about a different figure. For they were, as I said, terrible to behold, immense in strength, harsh and unapproachable, and by the superiority of their bodies they surpassed others only a little, as is likely, but not, as those accustomed to fabricate myths about them claim, did they actually touch the clouds.\n\nγ. So, when the races were mingled with one another, and all had declined into unbridled sin, the Lord God saw, it says, that the wickednesses of men had multiplied upon the earth, and that each one diligently pondered evil in his heart all the days, and God considered, or repented; and according to another version, that of Aquila I mean, that he had made man upon the earth, and he considered, and said: I will wipe out the man whom I made from the face of the earth; from man to beast, and from the reptiles to the birds of the sky; because I considered that I made them. But Noah found favor before the Lord God. You understand that he intends the wiping out of every man. But since Noah was adorned with the ways of piety, he alone is spared; and he does not destroy him along with the others, but saves him with his whole household. And indeed he says to him: The time of every man has come before me, because the earth has been filled with injustice from them, and behold I will destroy them and the earth. Therefore, make for yourself an ark of squared timbers; you will make nests in the ark, and you will seal it with pitch both inside and outside.","structure":"narrative","commentary":[{"unit":"background","kind":"background","basis":"text","lemma":"Σικελίαν","severity":"info","text":"Cyril refers to the myth of the giants hurling Sicily, a common trope in Greek mythology, to contrast pagan fables with biblical truth.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"scripture","kind":"scripture","basis":"text","lemma":"Εἶδε, φησὶ, Κύριος ὁ Θεὸς","severity":"info","text":"Cyril paraphrases and expands the Genesis flood narrative (Gen 6:5-8), incorporating a version from Aquila's Greek translation that includes God's repentance and the command to build an ark.","cites":[],"named_sources":["Aquila"],"dropped_cites":[]},{"unit":"term","kind":"term","basis":"glossary","lemma":"ἀσφαλτώσεις","severity":"info","text":"The verb 'asphaltōseis' (seal with pitch) reflects the LXX's 'asphaltos' for bitumen, a key material in the ark's construction, emphasizing practical detail in Cyril's exegesis.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"structure","kind":"structure","basis":"text","lemma":"γ.","severity":"info","text":"The gamma (γ) marks a new section in the commentary, transitioning from a critique of pagan myths to the biblical narrative of the flood and Noah's righteousness.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"reception","kind":"reception","basis":"text","lemma":"τὴν Ἀκύλου","severity":"info","text":"Cyril cites Aquila's Greek translation, a second-century Jewish version known for literalism, showing his engagement with multiple textual traditions in the flood account.","cites":[],"named_sources":["Aquila"],"dropped_cites":[]},{"unit":"caution","kind":"caution","basis":"text","lemma":"ἐνεθυμήθη","severity":"caution","text":"The Greek 'enethymēthē' can mean 'considered' or 'repented'; Cyril notes this ambiguity, reflecting a textual variant in the LXX tradition that affects interpretation of God's action.","cites":[],"named_sources":[],"dropped_cites":[]}],"ambiguities":["The phrase 'ἐνεθυμήθη' is ambiguous between 'considered' and 'repented', as Cyril notes; the English draft renders it as both, but the Greek allows either sense."],"confidence":"high","notes":[]},{"i":43,"ref":"p43","source":"Καὶ οὕτω ποιήσεις τὴν κιβωτόν· τριακοσίων πήχεων τὸ μῆκος τῆς κιβωτοῦ, καὶ πεντήκοντα πήχεων τὸ πλάτος, καὶ τριάκοντα πήχεων τὸ ὕψος αὐτῆς. Ἐπισυνάγων ποιήσεις τὴν κιβωτὸν, καὶ εἰς πῆχυν συντελέσεις αὐτὴν ἄνωθεν. Καὶ μεθ’ ἕτερα πάλιν· Εἰσελεύσῃ δὲ εἰς τὴν κιβωτὸν σὺ καὶ οἱ υἱοί σου, καὶ ἡ γυνή σου, φησὶν, καὶ αἱ γυναῖκες τῶν υἱῶν σου μετὰ σοῦ, καὶ ἀπὸ πάντων τῶν θηρίων καὶ ἀπὸ πάντων τῶν κτηνῶν, καὶ ἀπὸ πάσης σαρκὸς δύο δύο. Ἀπὸ πάντων εἰσάξεις εἰς τὴν κιβωτὸν, ἵνα τρέφῃς μετὰ σεαυτοῦ· ἄρσεν καὶ θῆλυ ἔσονται ἀπὸ τῶν πετεινῶν πάντων κατὰ γένος· καὶ ἀπὸ τῶν κτηνῶν κατὰ γένος, καὶ ἀπὸ πάντων τῶν ἑρπετῶν τῶν ἑρπόντων ἐπὶ τῆς γῆς, κατὰ γένος αὐτῶν δύο δύο. Ἀπὸ πάντων εἰσελεύσονται πρὸς σὲ τρέφεσθαι μετὰ σοῦ, ἄρσεν καὶ θῆλυ. Καὶ ἀπὸ μὲν τῶν καθαρῶν, ἑπτὰ ἑπτὰ συλλέξεις, φησί· δύο δὲ αὖ ἐκ τῶν ἀκαθάρτων. Τούτων τοιγαροῦν ἁπάντων ἐκπεπερασμένων, καθάπερ προσέταξεν ὁ τῶν ὅλων Θεὸς, κατεπνίγετο μὲν πᾶσα σάρξ· ὅλην ἐπικλυζόντων τὴν ὑπουράνιον ὑετῶν καὶ χαλάζης, καὶ ῥαγδαιοτάτης ὑδάτων καταφορᾶς τῆς ἄνωθεν καὶ ἐξ οὐρανοῦ· ἐπενήχετο δὲ ἡ κιβωτὸς φόρτον ἔχουσα δικαίων ψυχάς. Ἀλλὰ βραχὺ τῶν ὑδάτων ὑφιζηκότων, Ἐκάθισε, φησὶν, ἡ κιβωτὸς ἐπὶ τὰ ὄρη τὰ Ἀραράτ· καὶ ἀνοίξας ὁ Νῶε τὴν θύραν τῆς κιβωτοῦ, πέμπει τὸν κόρακα ἰδεῖν εἰ κεκόπακε τὸ ὕδωρ ἀπὸ προσώπου τῆς γῆς· ὁ δὲ οὐχ ὑπέστρεψεν. Εἶτα μετ’ ἐκεῖνον ἠφίει περιστερὰν, καὶ οὐχ εὑροῦσα, φησὶν, ἡ περιστερὰ ἀνάπαυσιν τοῖς ποσὶν αὐτῆς, ὑπέστρεψε πρὸς αὐτὸν εἰς τὴν κιβωτόν· ὅτι ὕδωρ ἦν ἐπὶ πᾶν τὸ πρόσωπον τῆς γῆς.","english":"And thus you shall make the ark: the length of the ark three hundred cubits, and its width fifty cubits, and its height thirty cubits. You shall construct the ark by joining together, and finish it at a cubit from the top. And again after other things: And you shall enter into the ark, you and your sons, and your wife, he says, and the wives of your sons with you, and from all the wild beasts and from all the domestic animals, and from every living creature, two by two. You shall bring from all into the ark, so that you may feed them with yourself; male and female they shall be from all the birds according to kind, and from the domestic animals according to kind, and from all the reptiles that creep upon the earth, according to their kind, two by two. From all they shall come to you to be fed with you, male and female. And from the clean ones, you shall collect seven by seven, he says; and two again from the unclean ones. Now when all these things had been accomplished, just as the God of all commanded, every living thing was being drowned, as rains and hail and a most violent downpour of waters from above and from the sky flooded the whole region under heaven; and the ark floated, bearing a cargo of righteous souls. But when the waters had subsided a little, The ark settled, it says, upon the mountains of Ararat; and Noah, opening the door of the ark, sends out the raven to see if the water had ceased from the face of the earth; but it did not return. Then after that he released a dove, and the dove, not finding rest for its feet, it says, returned to him into the ark, because water was upon the whole face of the earth.","structure":"narrative","commentary":[{"unit":"scripture","kind":"scripture","basis":"text","lemma":"Καὶ οὕτω ποιήσεις τὴν κιβωτόν· τριακοσίων πήχεων τὸ μῆκος...","severity":"info","text":"Cyril paraphrases the Septuagint version of the flood narrative (Gen 6:15–16, 19–20, 8:4–8), blending direct quotation with his own expansions.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"background","kind":"background","basis":"text","lemma":"Ἐπισυνάγων ποιήσεις τὴν κιβωτὸν, καὶ εἰς πῆχυν συντελέσεις αὐτὴν ἄνωθεν","severity":"info","text":"The instruction to finish the ark at a cubit from the top reflects a detail from the Septuagint (Gen 6:16) not present in the Masoretic text, indicating Cyril's reliance on the Greek biblical tradition.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"term","kind":"term","basis":"text","lemma":"δικαίων ψυχάς","severity":"info","text":"Cyril calls the ark's passengers 'righteous souls' (δικαίων ψυχάς), a theological interpretation not in the biblical text, aligning with his moralizing exegesis.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"parallel","kind":"parallel","basis":"text","lemma":"Ἐκάθισε...ἡ κιβωτὸς ἐπὶ τὰ ὄρη τὰ Ἀραράτ","severity":"info","text":"The ark's landing on 'the mountains of Ararat' follows the Septuagint (Gen 8:4), but Cyril adds the raven and dove episodes (Gen 8:7–8) as a sequential narrative, emphasizing the testing of the waters.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"structure","kind":"structure","basis":"text","lemma":"Καὶ μεθ’ ἕτερα πάλιν","severity":"info","text":"The phrase 'And again after other things' marks a transition between two scriptural excerpts, showing Cyril's method of compiling and commenting on selected passages.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"reception","kind":"reception","basis":"text","lemma":"ἀπὸ μὲν τῶν καθαρῶν, ἑπτὰ ἑπτὰ συλλέξεις... δύο δὲ αὖ ἐκ τῶν ἀκαθάρτων","severity":"info","text":"Cyril's inclusion of seven pairs of clean and two of unclean animals reflects a tradition found in some Jewish and Christian sources (e.g., Josephus, Ant. 1.3.8), not in the Masoretic text.","cites":[],"named_sources":[],"dropped_cites":[]}],"ambiguities":["The Coptic Vorlage for this passage is not extant; the Greek text is from the PTA edition. The phrase 'Ἐπισυνάγων ποιήσεις' may be a variant reading of the Septuagint's 'ἐπισυνάγων ποιήσεις' (Gen 6:16), but the exact textual source is uncertain."],"confidence":"high","notes":[]},{"i":44,"ref":"p44","source":"Καὶ ἐκτείνας Νῶε τὴν χεῖρα αὐτοῦ, ἔλαβεν αὐτὴν, καὶ εἰσήγαγεν αὐτὴν πρὸς ἑαυτὸν εἰς τὴν κιβωτόν. Ἐξεπέμπετο δὲ καὶ δευτέρα μεθ’ ἡμέρας ἑπτὰ, καὶ ὑπενόστησε πρὸς ἑσπέραν, κάρφος ἐλαίας ἔχουσα ἐν τῷ στόματι αὐτῆς· καὶ τρίτην ἠφίει πάλιν μεθ’ ἡμέρας ἑπτὰ, ἡ δὲ οὐ προσέθετο, φησὶ, τοῦ ἐπιστρέψαι πρὸς αὐτὸν ἔτι. Συνῆκε δὲ οὕτω λοιπὸν ὡς κατεπόθη μὲν ἅπαν ἐκ τῆς γῆς τὸ ὕδωρ. Ὤφθη δὲ πάλιν ἡ ξηρὰ καὶ τὰ ἐν αὐτῇ. Ἐπειδὴ δὲ ὁμοῦ τοῖς ἰδίοις τέκνοις, καὶ ἅπασι τοῖς συνειλεγμένοις ἐξέτορέ τε λοιπὸν καὶ τῶν ὑδάτων ἀπηλλαγμένην τὴν γῆν ἐθεάσατο, θυσιαστήριον εὐθὺς ἀνεδείματο· καὶ ὁλοκαυτοῦν ἐσπούδαζε τὰ καθαρὰ καὶ ἀβέβηλα τῶν κτηνῶν καὶ τῶν πετεινῶν· ἀνατιθεὶς, οἶμαί που, τὰ χαριστήρια τῷ διασώσαντι Θεῷ. Οὗ γεγονότος, Ὠσφράνθη, φησὶ, Κύριος ὁ Θεὸς ὀσμὴν εὐωδίας, καὶ εἶπε Κύριος ὁ Θεὸς διανοηθείς· Οὐ μὴ προσθήσω ἔτι τοῦ καταράσασθαι τὴν γῆν διὰ τὰ ἔργα τῶν ἀνθρώπων· ὅτι ἔγκειται ἡ διάνοια ἀνθρώπου ἐπιμελῶς ἐπὶ τὰ πονηρὰ ἐκ νεότητος αὐτοῦ. Οὐ προσθήσω οὖν ἔτι πατάξαι πᾶσαν σάρκα ζῶσαν, καθὼς ἐποίησα, πάσας τὰς ἡμέρας τῆς γῆς, σπέρμα καὶ θερισμὸς, ψύχος καὶ καῦμα, θέρος καὶ ἔαρ, ἡμέραν καὶ νύκτα οὐ καταπαύσουσι. Καὶ πρὸς τούτοις, Ἔτι καὶ εὐλόγησε, φησὶ, Κύριος ὁ Θεὸς τὸν Νῶε καὶ τοὺς υἱοὺς αὐτοῦ, καὶ εἶπεν αὐτοῖς· Αὐξάνεσθε καὶ πληθύνεσθε, καὶ πληρώσατε τὴν γῆν, καὶ κατακυριεύσατε αὐτῆς.","english":"And Noah stretched out his hand, took her, and brought her into the ark with him. And a second was sent out after seven days, and it returned toward evening, having an olive branch in its mouth; and a third he sent out again after seven days, but it did not, it says, return to him anymore. He then understood that all the water had been swallowed up from the earth. And the dry land and what was on it appeared again. Since, together with his own children and all those gathered with him, he now saw the earth freed from the waters, he immediately built an altar; and he hastened to offer whole burnt offerings of the clean and undefiled cattle and birds, dedicating, I think, thank-offerings to God who had saved them. When this happened, it says, the Lord God smelled a fragrance of good odor, and the Lord God said, having reflected: I will no longer add to cursing the earth because of the works of men; for the mind of man is intently set on evil from his youth. I will therefore no longer add to striking every living flesh, as I did, for all the days of the earth; seed and harvest, cold and heat, summer and spring, day and night will not cease. And in addition, it says, the Lord God blessed Noah and his sons, and said to them: Increase and multiply, and fill the earth, and rule over it.","structure":"narrative","commentary":[{"unit":"scripture","kind":"scripture","basis":"text","lemma":"Καὶ ἐκτείνας Νῶε τὴν χεῖρα αὐτοῦ, ἔλαβεν αὐτὴν, καὶ εἰσήγαγεν αὐτὴν πρὸς ἑαυτὸν εἰς τὴν κιβωτόν","severity":"info","text":"Cyril paraphrases the Genesis flood narrative, specifically the release of birds from the ark (Gen 8:6-12 LXX). The olive branch and the three birds are not in the Hebrew text but appear in later Jewish and Christian tradition.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"background","kind":"background","basis":"background","lemma":"κάρφος ἐλαίας","severity":"info","text":"The olive branch as a symbol of peace and divine favor is well-attested in Greco-Roman and Jewish tradition. Cyril here interprets it as a sign of the abatement of the flood waters.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"term","kind":"term","basis":"text","lemma":"ὠσφράνθη","severity":"info","text":"The verb 'ὠσφράνθη' (he smelled) is unusual for divine action. Cyril likely draws on a variant or allegorical reading of Gen 8:21, where God 'smells' the sacrifice, a motif found in some LXX manuscripts and patristic exegesis.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"structure","kind":"structure","basis":"text","lemma":"Οὐ μὴ προσθήσω ἔτι τοῦ καταράσασθαι τὴν γῆν","severity":"info","text":"Cyril presents God's speech as a direct quotation, but the phrasing differs from the standard LXX of Gen 8:21-22. This may reflect a deliberate paraphrase to emphasize God's mercy and the permanence of the natural order.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"reception","kind":"reception","basis":"background","lemma":"Αὐξάνεσθε καὶ πληθύνεσθε","severity":"info","text":"The blessing 'Increase and multiply' echoes Gen 1:28 and 9:1, but Cyril here applies it to Noah and his sons as a renewal of the creation mandate. This reflects a common patristic theme of Noah as a second Adam.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"caution","kind":"caution","basis":"text","lemma":"Ἐξεπέμπετο δὲ καὶ δευτέρα μεθ’ ἡμέρας ἑπτὰ","severity":"caution","text":"The sequence of three birds sent at seven-day intervals is not in the biblical text. Cyril may be conflating the Genesis account with extra-biblical traditions (e.g., Josephus, Ant. 1.91-92) or with a lost source.","cites":[],"named_sources":[],"dropped_cites":[]}],"ambiguities":["The source of the three-bird episode is unclear; it may be from a non-canonical tradition or Cyril's own elaboration.","The phrase 'ὠσφράνθη Κύριος' (the Lord smelled) is not in the standard LXX; its origin is uncertain."],"confidence":"medium","notes":[]},{"i":45,"ref":"p45","source":"Καὶ ὁ φόβος ὑμῶν καὶ ὁ τρόμος ὑμῶν ἔσται ἐπὶ πᾶσι τοῖς θηρίοις τῆς γῆς, καὶ ἐπὶ πᾶσι τοῖς κτήνεσι, καὶ ἐπὶ πάντα τὰ ὄρνεα τοῦ οὐρανοῦ, καὶ ἐπὶ πάντα τὰ κινούμενα ἐπὶ τῆς γῆς, καὶ ἐπὶ πάντας τοὺς ἰχθύας τῆς θαλάσσης, ὑπὸ χεῖρας ὑμῖν δέδωκα.\n\nδ. Ἀφιγμένου δὲ ἤδη πρὸς τοῦτο ἡμῖν τοῦ λόγου, ὡς ἐν ἀφηγήσει λοιπὸν τῇ κατὰ τὸ γράμμα καὶ ἱστορικῶς, ἐνδεῖ, ὥς γε οἶμαι, παντελῶς οὐδέν. Φέρε δὴ οὖν κατ’ ἴχνος τῶν εἰρημένων τὴν ἔσω κεκρυμμένην διακομίζοντες θεωρίαν, τὸ Χριστοῦ μυστήριον διαπλάττωμεν, καὶ τῆς δι’ αὐτοῦ σωτηρίας εἰκόνα δεικνύωμεν Νῶέ τε αὐτὸν, καὶ τὴν ἐπὶ τῇ κιβωτῷ σοφὴν καὶ ἀπόῤῥητον οἰκονομίαν. Γεγέννηται τοίνυν Νῶε διὰ Λάμεχ, οὐχὶ τοῦ προπεφονευκότος ἄνδρα καὶ νεανίσκον, ἀλλ’ ἐξ ὁμωνύμου τοῦ διὰ Σήθ. Ἀνέφυ δὲ καὶ ὁ Κύριος ἡμῶν Ἰησοῦς Χριστὸς ἐξ Ἰσραὴλ, ἁγίου μὲν διὰ τοὺς πατέρας· ἐξ ὁμοτροποῦντος δὲ λαοῦ τοῦ Λάμεχ καὶ ὁμογνωμονοῦντος τῷ φονευτῇ· ὁμωνύμου τε ἤδη καθὸ φονευτῇ. Εἴρηται δέ που πρὸς Ἰουδαίους· Τίνα τῶν προφητῶν οὐκ ἀπέκτειναν οἱ πατέρες ὑμῶν; Καὶ παρὰ Χριστοῦ· Καὶ ὑμεῖς ἀναπληρώσατε τὸ μέτρον τῶν πατέρων ὑμῶν. Καὶ μὴν καὶ διὰ φωνῆς Ἡσαΐου φησίν· Ὅταν τὰς χεῖρας ἐκτείνητε πρὸς μὲ, ἀποστρέψω τοὺς ὀφθαλμούς μου ἀφ’ ὑμῶν· καὶ ἐὰν πληθύνητε τὴν δέησιν, οὐκ εἰσακούσομαι ὑμῶν· αἱ γὰρ χεῖρες ὑμῶν αἵματος πλήρεις. Καὶ ἑνδέκατος μὲν ἐξ Ἀδὰμ ὁ Νῶε· Χριστὸς δὲ δὴ πάλιν ὡς ἐν ἐσχάτῳ τε καὶ ἑνδεκάτῳ καιρῷ γεγέννηται κατὰ σάρκα, καὶ τῆς ἐφ’ ἡμῖν οἰκονομίας ἄρχεται.","english":"And your fear and your trembling shall be upon all the beasts of the earth, and upon all the cattle, and upon all the birds of the sky, and upon all the creeping things on the earth, and upon all the fish of the sea; I have given them under your hands.\n\nOur discourse having now arrived at this point, as if in a narrative that is literal and historical, there is, I think, nothing at all lacking. Come then, following the track of what has been said, let us convey the inner hidden theory, let us fashion the mystery of Christ, and let us show the image of salvation through him: Noah himself, and the wise and secret economy concerning the ark. Noah was born, then, through Lamech, not the one who had previously killed a man and a young man, but from the namesake through Seth. And our Lord Jesus Christ also sprang from Israel, holy on account of the fathers, but from a people like Lamech in character and of the same mind as the murderer, and indeed a namesake in that he was a murderer. It has been said somewhere to the Jews: \"Which of the prophets did your fathers not kill?\" And from Christ: \"And you shall fill up the measure of your fathers.\" And indeed through the voice of Isaiah he says: \"When you stretch out your hands to me, I will turn my eyes away from you; and if you multiply your entreaty, I will not listen to you; for your hands are full of blood.\" And Noah is the eleventh from Adam; Christ again, as it were, was born in the last and eleventh time according to the flesh, and begins his economy for us.","structure":"narrative","commentary":[{"unit":"sense","kind":"sense","basis":"text","lemma":"ὑπὸ χεῖρας ὑμῖν δέδωκα","severity":"info","text":"Cyril reads the divine speech as a promise of dominion, which he then interprets typologically as foreshadowing Christ's authority over creation.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"scripture","kind":"scripture","basis":"text","lemma":"Τίνα τῶν προφητῶν οὐκ ἀπέκτειναν οἱ πατέρες ὑμῶν;","severity":"info","text":"Cyril quotes an unattributed saying against the Jews; the source is not identified in the text but resembles a common patristic accusation.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"scripture","kind":"scripture","basis":"text","lemma":"Καὶ ὑμεῖς ἀναπληρώσατε τὸ μέτρον τῶν πατέρων ὑμῶν","severity":"info","text":"Cyril attributes this saying to Christ; it is not a direct biblical quotation but a paraphrase of a logion known from patristic tradition.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"scripture","kind":"scripture","basis":"text","lemma":"Ὅταν τὰς χεῖρας ἐκτείνητε ... αἱ γὰρ χεῖρες ὑμῶν αἵματος πλήρεις","severity":"info","text":"Cyril cites Isaiah; the passage is not verbatim from the Septuagint but a free rendering of Isa 1:15 or a similar prophetic rebuke.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"background","kind":"background","basis":"text","lemma":"Λάμεχ","severity":"info","text":"Cyril distinguishes two Lamechs: the murderer (from Cain's line) and the righteous namesake (from Seth's line), a distinction found in Genesis 4–5.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"structure","kind":"structure","basis":"text","lemma":"ἑνδέκατος μὲν ἐξ Ἀδὰμ ὁ Νῶε","severity":"info","text":"Cyril draws a numerical parallel: Noah is the eleventh from Adam, and Christ appears in the eleventh 'time' (καιρός), linking genealogy to salvation history.","cites":[],"named_sources":[],"dropped_cites":[]}],"ambiguities":["The source of the sayings attributed to Christ and Isaiah is not given; they may be paraphrases or conflations.","The phrase 'eleventh time' (ἑνδεκάτῳ καιρῷ) is ambiguous: it may refer to a chronological scheme or a symbolic number."],"confidence":"high","notes":[]},{"i":46,"ref":"p46","source":"Τοῦτο δ’ ἂν μάθοις ὧδέ τε ἔχειν καὶ ἀληθὲς, ὅτι πάντη τε καὶ πάντως ἐρεῖς, ἀπό γε τῶν ἱερῶν Γραμμάτων ἀναπεπεισμένος. Ὁ γάρ τοι τοὺς ἐργάτας εἰς τὸν ἀμπελῶνα μισθούμενος ἐν ὥρᾳ τῇ ἑνδεκάτῃ προσπεφώνηκέ τισιν· οὗτοι δ’ ἂν εἶεν οἱ ἐξ ἐθνῶν, Τί ἑστήκατε ὧδε ὅλην τὴν ἡμέραν ἀργοί; Τῶν δὲ ἀναφανδὸν εἰρηκότων, ὅτι Οὐδεὶς ἡμᾶς ἐμισθώσατο· κέκληκε γὰρ οὐδεὶς πρὸ τῆς τοῦ Σωτῆρος ἡμῶν ἐπιδημίας εἰς θεογνωσίαν τὰ ἔθνη· χρηστῶς καὶ φιλοικτιρμόνως, Ὑπάγετε καὶ ὑμεῖς, φησὶν, εἰς τὸν ἀμπελῶνα, καὶ ὃ ἐὰν ᾖ δίκαιον, δώσω ὑμῖν. Καὶ ὁ διὰ Μωσέως νόμος τὴν τοῦ προβάτου σφαγὴν ἀναμέσον τῶν ἑσπερινῶν, πρὸς ἑσπέραν τε καὶ ὑπὸ λύχνους ἤδη τελεῖσθαι προστέταχεν. Οἱονεὶ γάρ πως ἐπ’ αὐταῖς ἤδη δυσμαῖς ἥκοντος τοῦ καιροῦ, μονονουχὶ δὲ καὶ συστελλομένου λοιπὸν τοῦ παρόντος αἰῶνος, γέγονεν ἄνθρωπος ὁ Μονογενὴς τοῦ Θεοῦ Λόγος, καὶ τὴν ὑπὲρ πάντων ἀνέτλη σφαγὴν, ποινῆς καὶ δίκης ἐλευθερῶν, καὶ παντὸς τοῦ τοιοῦδε δείματος ἀπωτάτω τιθεὶς τοὺς πεπιστευκότας. Αὐτὸς γάρ ἐστιν ὁ κατὰ ἀλήθειαν Νῶε, τουτέστιν, ἡ δικαιοσύνη καὶ ἡ ἀνάπαυσις· ἑρμηνεύεται γὰρ ὧδε τὸ ὄνομα. Δεδικαιώμεθα γὰρ, κατὰ τὰς Γραφὰς, οὐκ ἐξ ἔργων δικαιοσύνης, ὧν ἐποιήσαμεν ἡμεῖς, ἀλλὰ κατὰ τὸ πολὺ αὐτοῦ ἔλεος. Γέγονε τοίνυν ἡμῖν τοῖς πεπιστευκόσι δικαιοσύνη Χριστὸς, καὶ μὴν καὶ ἀνάπαυσις, εἴπερ ἐστὶν ἀληθὲς. Ὡς μεμαλάκισται μὲν αὐτὸς διὰ τὰς ἀνομίας ἡμῶν, καὶ διὰ τὰς ἁμαρτίας ἡμῶν παρεδόθη, καὶ τῷ μώλωπι αὐτοῦ ἡμεῖς ἰάθημεν. Καὶ, Κύριος παρέδωκεν αὐτὸν ταῖς ἁμαρτίαις ἡμῶν, κατὰ τὴν τοῦ προφήτου φωνήν.","english":"You would learn that this is so and true, and, convinced by the sacred Scriptures, you would say it in every way and entirely. For the one hiring workers for the vineyard at the eleventh hour has addressed some—these would be those from the nations—\"Why have you stood here idle the whole day?\" And when they said openly, \"No one hired us,\" for no one before the coming of our Savior called the nations to knowledge of God, he said kindly and compassionately, \"Go you also into the vineyard, and whatever is just, I will give you.\" And the law through Moses has commanded that the slaughter of the sheep be performed between the evening hours, toward evening and by lamplight. For as if the time were already coming to its very setting, and almost as this present age were now drawing to a close, the Only-begotten Son of God, the Word, became man and endured slaughter on behalf of all, freeing from penalty and punishment and placing far away from every such terror those who have believed. For he is truly Noah, that is, righteousness and rest—for the name is interpreted thus. For we have been justified, according to the Scriptures, not from works of righteousness which we have performed, but by his great mercy. Therefore Christ has become righteousness for us who have believed, and indeed rest, if it is true. As it is said, \"He himself was weakened because of our lawlessness, and he was delivered up because of our sins, and by his wound we were healed.\" And, \"The Lord delivered him up to our sins,\" according to the voice of the prophet.","structure":"narrative","commentary":[{"unit":"scripture","kind":"scripture","basis":"text","lemma":"ἑνδεκάτῃ ὥρᾳ","severity":"info","text":"The parable of the workers hired at the eleventh hour is not a direct biblical quotation but an allusion to Matthew 20:1-16, where the vineyard represents the world and the eleventh hour the lateness of the call.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"term","kind":"term","basis":"glossary","lemma":"Νῶε","severity":"info","text":"Cyril interprets the name Noah as meaning 'righteousness and rest' (δικαιοσύνη καὶ ἀνάπαυσις), a common etymological reading in patristic literature, linking the patriarch typologically to Christ.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"scripture","kind":"scripture","basis":"text","lemma":"Κύριος παρέδωκεν αὐτὸν ταῖς ἁμαρτίαις ἡμῶν","severity":"info","text":"This phrase echoes Isaiah 53:10 LXX ('He delivered him up to our sins'), a key text in Cyril's Christological reading of the suffering servant.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"background","kind":"background","basis":"text","lemma":"σφαγὴν ἀναμέσον τῶν ἑσπερινῶν","severity":"info","text":"The reference to slaughter between evening hours and by lamplight reflects the Jewish practice of the Passover sacrifice, which Cyril typologically connects to Christ's sacrifice at the end of the age.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"structure","kind":"structure","basis":"text","lemma":"Τοῦτο δ’ ἂν μάθοις","severity":"info","text":"This passage continues the narrative of the previous section, moving from a literal reading of the Noah story to a typological interpretation centered on Christ as the true Noah.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"reception","kind":"reception","basis":"text","lemma":"ἑρμηνεύεται γὰρ ὧδε τὸ ὄνομα","severity":"info","text":"Cyril's etymological interpretation of Noah as 'righteousness and rest' was widely received in later Byzantine exegesis, influencing commentaries on Genesis and Christological typology.","cites":[],"named_sources":[],"dropped_cites":[]}],"ambiguities":["The phrase 'Κύριος παρέδωκεν αὐτὸν ταῖς ἁμαρτίαις ἡμῶν' is ambiguous: it may be a loose citation of Isaiah 53:10 or a conflation with other texts; Cyril does not specify the source."],"confidence":"high","notes":[]},{"i":47,"ref":"p47","source":"Χριστοῦ οὖν παθόντος ὑπὲρ ἡμῶν σαρκὶ, μακάριοι καὶ ἀξιοζήλωτοι Καὶ τί γάρ; οὐχὶ τῶν τοιῶνδε μετακεκλήμεθα, καὶ τῶν οὐρανίων χαρισμάτων κατατρυφῶμεν, καὶ καταπλουτοῦμεν τὴν μέθεξιν, καὶ τὸ δυσαχθὲς τῆς ἁμαρτίας ἀποβαλόντες φορτίον, ἀνιέμεθα λοιπὸν εἰς εὐημερίαν πνευματικήν; Ἐκάλει γὰρ ἡμᾶς εἰς τοῦτο λέγων αὐτός· Δεῦτε πρὸς μὲ, πάντες οἱ κοπιῶντες καὶ πεφορτισμένοι, κἀγὼ ἀναπαύσω ὑμᾶς. Ἄρατε τὸν ζυγόν μου ἐφ’ ὑμᾶς, καὶ μάθετε ἀπ’ ἐμοῦ ὅτι πρᾶός εἰμι καὶ ταπεινὸς τῇ καρδίᾳ, καὶ εὑρήσετε ἀνάπαυσιν ταῖς ψυχαῖς ὑμῶν. Ὅτι γὰρ ἔμελλεν ἀναπαῦσαι ἡμᾶς ὁ Χριστὸς, καὶ ὁ ἀρχάγγελος Γαβριὴλ προανεφώνει τῇ ἁγίᾳ Παρθένῳ λέγων· Μὴ φοβοῦ, Μαριάμ· εὗρες γὰρ χάριν παρὰ τῷ Θεῷ· καὶ ἰδοὺ συλλήψῃ ἐν γαστρὶ, καὶ τέξεις υἱόν· καὶ καλέσεις τὸ ὄνομα αὐτοῦ Ἰησοῦν· αὐτὸς γὰρ σώσει τὸν λαὸν αὐτοῦ ἀπὸ τῶν ἁμαρτιῶν αὐτῶν. Καὶ μὴν καὶ οἱ θεσπέσιοι προφῆται τὴν δ’ αὐτοῦ γενησομένην ἀνάπαυσιν προαναφωνεῖν ἐσπούδαζον. Ὁ μὲν γὰρ ἔφασκε· Θάρσει, Σιὼν, μὴ παρείσθωσαν αἱ χεῖρές σου, Κύριος ὁ Θεός σου ἐν σοὶ δυνατὸς, σώσει σε, καὶ ἀνακαινιεῖ σε ἐν τῇ ἀγαπήσει αὐτοῦ. Ἡσαΐας δὲ αὖ μονονουχὶ καὶ ἐν ὄψει λοιπὸν ἐποιεῖτο λέγων· Ἰσχύσατε, χεῖρες ἀνειμέναι, καὶ γόνατα παραλελυμένα, παρακαλέσατε, οἱ ὀλιγόψυχοι τῇ διανοίᾳ, ἰσχύσατε, μὴ φοβεῖσθε. Ἰδοὺ ὁ Θεὸς ἡμῶν. Ἰδοὺ Κύριος μετὰ ἰσχύος ἔρχεται, καὶ ὁ βραχίων μετὰ κυρείας. Ὡς ὁ ποιμὴν ποιμανεῖ τὸ ποίμνιον αὐτοῦ, καὶ τῷ βραχίονι αὐτοῦ συνάξει ἄρνας, καὶ τὰς ἐν γαστρὶ ἐχούσας παρακαλέσει. Γέγονε τοίνυν ἡμῖν δικαιοσύνη τε καὶ ἀνάπαυσις ὁ Χριστός·","english":"Christ having suffered in the flesh for us, we are blessed and enviable. And what then? Have we not been summoned to such things, and do we not enjoy the heavenly gifts, and do we not abound in participation, and, having cast off the grievous burden of sin, are we not now released into spiritual well-being? For he himself called us to this, saying: Come to me, all who labor and are burdened, and I will give you rest. Take my yoke upon yourselves, and learn from me that I am gentle and humble in heart, and you will find rest for your souls. For that Christ was about to give us rest, the archangel Gabriel also proclaimed beforehand to the holy Virgin, saying: Do not fear, Mary; for you have found grace with God; and behold, you will conceive in your womb and bear a son; and you will call his name Jesus; for he will save his people from their sins. And indeed the inspired prophets were eager to proclaim beforehand the rest that was to come through him. For one said: Take courage, Zion; let not your hands be slack; your Lord God is mighty in you; he will save you and renew you in his love. And Isaiah, as it were, made it visible, saying: Strengthen yourselves, relaxed hands and paralyzed knees; take heart, you who are faint-hearted in mind; be strong, do not fear. Behold our God. Behold the Lord comes with strength, and the arm with authority. As a shepherd he will tend his flock, and with his arm he will gather the lambs, and he will comfort those with young. Therefore Christ has become for us both righteousness and rest.","structure":"narrative","commentary":[{"unit":"scripture","kind":"scripture","basis":"text","lemma":"Δεῦτε πρὸς μὲ, πάντες οἱ κοπιῶντες καὶ πεφορτισμένοι, κἀγὼ ἀναπαύσω ὑμᾶς","severity":"info","text":"Cyril attributes a saying to Christ that is not a direct biblical quotation; it may be a paraphrase or apocryphal tradition.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"scripture","kind":"scripture","basis":"text","lemma":"Μὴ φοβοῦ, Μαριάμ· εὗρες γὰρ χάριν παρὰ τῷ Θεῷ· καὶ ἰδοὺ συλλήψῃ ἐν γαστρὶ, καὶ τέξεις υἱόν· καὶ καλέσεις τὸ ὄνομα αὐτοῦ Ἰησοῦν· αὐτὸς γὰρ σώσει τὸν λαὸν αὐτοῦ ἀ","severity":"info","text":"This angelic address to Mary is not found in the canonical Gospels; Cyril may be citing a non-canonical source or freely composing.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"scripture","kind":"scripture","basis":"text","lemma":"Θάρσει, Σιὼν, μὴ παρείσθωσαν αἱ χεῖρές σου, Κύριος ὁ Θεός σου ἐν σοὶ δυνατὸς, σώσει σε, καὶ ἀνακαινιεῖ σε ἐν τῇ ἀγαπήσει αὐτοῦ","severity":"info","text":"This exhortation to Zion is not a direct Old Testament quotation; it may be a paraphrase of prophetic themes.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"scripture","kind":"scripture","basis":"text","lemma":"Ἰσχύσατε, χεῖρες ἀνειμέναι, καὶ γόνατα παραλελυμένα, παρακαλέσατε, οἱ ὀλιγόψυχοι τῇ διανοίᾳ, ἰσχύσατε, μὴ φοβεῖσθε. Ἰδοὺ ὁ Θεὸς ἡμῶν. Ἰδοὺ Κύριος μετὰ ἰσχύος ἔρ","severity":"info","text":"Cyril attributes this extended speech to Isaiah, but it is not a direct quotation from the canonical book; it may be a free composition or from a non-canonical tradition.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"background","kind":"background","basis":"text","lemma":"Χριστοῦ οὖν παθόντος ὑπὲρ ἡμῶν σαρκὶ","severity":"info","text":"Cyril emphasizes Christ's suffering in the flesh, a key point in his Christology against Nestorian tendencies, affirming the reality of the incarnation.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"structure","kind":"structure","basis":"text","lemma":"Γέγονε τοίνυν ἡμῖν δικαιοσύνη τε καὶ ἀνάπαυσις ὁ Χριστός","severity":"info","text":"This concluding sentence summarizes the passage's theme: Christ as both righteousness and rest, tying together the preceding scriptural allusions.","cites":[],"named_sources":[],"dropped_cites":[]}],"ambiguities":["The source of the sayings attributed to Christ, Gabriel, and Isaiah is unclear; they may be Cyril's own compositions or from non-canonical traditions."],"confidence":"high","notes":[]},{"i":48,"ref":"p48","source":"σέσωκε δὲ ἡμᾶς καὶ ἀπὸ τῆς γῆς ἧς κατηράσατο Κύριος ὁ Θεός. Ταυτὶ γὰρ ἡμῖν ἐπὶ Νῶε προφητεύων ἔφασκεν ὁ Λάμεχ. Ἔστι δὲ οὐκ ἀμφίλογον ὅτι τῆς ἐν Ἀδὰμ παραβάσεως τὰ ἐγκλήματα, λέλυται πάλιν ἐν Χριστῷ. Γέγονε γὰρ ὑπὲρ ἡμῶν κατάρα, κατὰ τὸ γεγραμμένον, τῆς ἀρχαίας ἀρᾶς ἀπαλλάττων τὴν γῆν. Δι’ αὐτοῦ γὰρ ἅπαντα πρὸς τὸ ἐν ἀρχαῖς ἀνακεφαλαιοῦσθαί φαμεν τὸν Πατέρα καὶ Θεόν· Καὶ τὰ μὲν ἀρχαῖα παρῆλθε, γέγονε δὲ τὰ πάντα καινὰ, καὶ εἴ τις ἐν Χριστῷ καινὴ κτίσις. Εἴπερ ἐστὶ δεύτερος Ἀδὰμ δι’ ὑπακοῆς ἀνατρέπων τὸ τοῦ πρωτοπλάστου κατηγόρημα· φημὶ δὴ τὴν ἐν ἀρχαῖς παραίτησιν γεγενημένην παρακοήν. Ὧδε φρονεῖν ἐδόκει καὶ τῷ θεσπεσίῳ Παύλῳ. Γράφει γὰρ οὕτως· Ὥσπερ γὰρ διὰ τῆς παρακοῆς τοῦ ἑνὸς ἀνθρώπου ἁμαρτωλοὶ κατεστάθησαν, οὕτω καὶ διὰ τῆς ὑπακοῆς τοῦ ἑνὸς, δίκαιοι κατασταθήσονται πολλοί. Γέγονε δὲ ὁ Χριστὸς ὑπήκοος τῷ Πατρὶ μέχρι θανάτου, θανάτου δὲ σταυροῦ. Ὥσπερ οὖν ἐπάρατος ἦν ἡ γῆ διὰ τὴν ἐν ἀρχαῖς παράβασιν ἐν Ἀδὰμ, οὕτω γέγονεν εὐλογημένη διὰ τὴν ὑπακοὴν τοῦ Χριστοῦ. Ἐλυτρώσατο δὲ καὶ ἑτέρως ἡμᾶς ἀπὸ τῆς γῆς ἐπαράτου γεγενημένης. Καινοὺς γὰρ οὐρανοὺς, καὶ καινὴν γῆν, κατὰ τὰ ἐπαγγέλματα αὐτοῦ, προσδοκῶμεν, καθὰ καὶ ὁ σοφὸς τοῦ Σωτῆρος εἴρηκε μαθητής. Ἐνεκαίνισε δὲ ἡμῖν καὶ τὴν εἰς τὰ ἄνω τε καὶ εἰς οὐρανοὺς ἀναφοίτησιν· καὶ πρόδρομος ὑπὲρ ἡμῶν εἰς τὴν ἁγίαν εἰσέφρησε γῆν· ἣν κληρονομήσειν ἔφασκε τοὺς πραεῖς, τουτέστι, τοὺς τοῖς εὐαγγελικοῖς μαθήμασιν εἰς πραότητα παιδαγωγουμένους.","english":"He has saved us also from the land which the Lord God cursed. For Lamech, prophesying to us concerning Noah, said these things. And it is not disputed that the charges of the transgression in Adam have been dissolved again in Christ. For he became a curse for us, according to what is written, freeing the land from the ancient curse. For through him we say that the Father and God recapitulates everything to the beginning. And the ancient things have passed away, and all things have become new, and there is a new creation in Christ, if indeed he is a second Adam, overturning through obedience the accusation of the first-formed—I mean the disobedience that occurred in the beginning as a defection. The blessed Paul also seems to think this way. For he writes thus: For just as through the disobedience of one man many were constituted sinners, so also through the obedience of one man many will be constituted righteous. And Christ became obedient to the Father unto death, and death by the cross. Therefore, just as the land was accursed because of the transgression in Adam in the beginning, so it has become blessed because of the obedience of Christ. And he has ransomed us in another way from the land that had become accursed. For we expect new heavens and a new earth, according to his promises, as the wise disciple of the Savior also said. And he has inaugurated for us the ascent upward and into the heavens, and as a forerunner he has entered into the holy land on our behalf, which he said the meek would inherit—that is, those who are trained in meekness by the teachings of the Gospel.","structure":"narrative","commentary":[{"unit":"scripture","kind":"scripture","basis":"text","lemma":"κατὰ τὸ γεγραμμένον","severity":"info","text":"Cyril alludes to Galatians 3:13, where Paul says Christ became a curse for us, freeing the land from the ancient curse.","cites":[],"named_sources":["Galatians 3:13"],"dropped_cites":[]},{"unit":"scripture","kind":"scripture","basis":"text","lemma":"Ὥσπερ γὰρ διὰ τῆς παρακοῆς...","severity":"info","text":"Cyril quotes Romans 5:19, where Paul contrasts the disobedience of one man (Adam) with the obedience of one man (Christ).","cites":[],"named_sources":["Romans 5:19"],"dropped_cites":[]},{"unit":"scripture","kind":"scripture","basis":"text","lemma":"Καινοὺς γὰρ οὐρανοὺς, καὶ καινὴν γῆν","severity":"info","text":"Cyril references the promise of new heavens and new earth from Revelation 21:1, attributed to the wise disciple of the Savior (likely John).","cites":[],"named_sources":["Revelation 21:1"],"dropped_cites":[]},{"unit":"background","kind":"background","basis":"text","lemma":"Λάμεχ","severity":"info","text":"Lamech, father of Noah, is cited as prophesying about Noah; this reflects a tradition found in Genesis 5:28-29, where Lamech names Noah as a comforter.","cites":[],"named_sources":["Genesis 5:28-29"],"dropped_cites":[]},{"unit":"term","kind":"term","basis":"text","lemma":"ἀνακεφαλαιοῦσθαι","severity":"info","text":"The term 'recapitulate' (ἀνακεφαλαιοῦσθαι) is a key concept in Irenaeus and Cyril, meaning Christ restores creation to its original state.","cites":[],"named_sources":["Irenaeus Against Heresies"],"dropped_cites":[]},{"unit":"reception","kind":"reception","basis":"text","lemma":"δεύτερος Ἀδὰμ","severity":"info","text":"Cyril's use of 'second Adam' echoes Paul (1 Corinthians 15:45, Romans 5) and is central to patristic typology of Christ reversing Adam's fall.","cites":[],"named_sources":["1 Corinthians 15:45","Romans 5"],"dropped_cites":[]}],"ambiguities":["The phrase 'τῆς γῆς ἧς κατηράσατο Κύριος ὁ Θεός' could refer to the land cursed after Cain's murder (Genesis 4:11) or the general curse on the earth after the Fall; Cyril likely means the latter.","The identity of 'ὁ σοφὸς τοῦ Σωτῆρος μαθητής' is ambiguous; it may refer to John the Evangelist or another apostolic figure, but Cyril attributes the saying to a disciple of Christ."],"confidence":"high","notes":[]},{"i":49,"ref":"p49","source":"Εἴπερ ὁ μὲν νόμος, ὀφθαλμὸν ἀντὶ ὀφθαλμοῦ, καὶ ὀδόντα ἀντὶ ὀδόντος, τραῦμά τε ἀντὶ τραύματος, ἀντεπάγεσθαι δεῖν τοῖς ἀδικοῦσιν ἐκέλευσεν. Ἡμῖν δὲ Χριστὸς, Τῷ παίοντί σε, φησὶν, εἰς τὴν δεξιὰν σιαγόνα, στρέψον αὐτῷ καὶ τὴν ἄλλην. Νῶε τοίνυν γέγονεν ἑνδέκατος ἐξ Ἀδὰμ διά τε Σὴθ καὶ Ἐνὼς, Ὃς ἤλπισεν ἐπικαλεῖσθαι τὸ ὄνομα Κυρίου τοῦ Θεοῦ αὐτοῦ, διὰ πλείστην ὁσιότητα καὶ θεοφιλῆ πολιτείαν. Γενεαλογεῖται δὲ καὶ ὁ Κύριος ἡμῶν Ἰησοῦς ὁ Χριστὸς παρὰ τῶν ἁγίων εὐαγγελιστῶν ἐξ Ἀδὰμ, καὶ μέχρις αὐτοῦ τοῦ Ἰωσὴφ διὰ παντὸς, ὡς ἔπος εἰπεῖν, ἁγίου, τοῦ τῆς γενεαλογίας ἥκοντος λόγου.\n\nε. Ἀλλὰ φέρε, λέγωμεν τὸν οἱονεὶ φυρμὸν καὶ τὴν εἰς ἄλληλα γενομένην ἀνάχυσιν τῶν γενεῶν, τοῦ τε ἁγίου φημὶ, καὶ τοῦ μὴ τοιοῦδε, τουτέστι, τοῦ βεβήλου καὶ μυσαρωτάτου. Ὅνπερ γὰρ τρόπον οἱ ἐξ Ἐνὼς γεγονότες τοῦ ἐπίκλην Θεοῦ, ταῖς τῶν ἀνθρώπων ἐπεμαίνοντο θυγατράσιν, οὗ γεγονότος ἑτερότροποί τε ἦσαν εὐθὺς, καὶ τοῖς ἐκείνων ἤθεσί τε καὶ νόμοις διαβιοῦν ᾑρημένοι, τὴν εἰς πᾶν ὁτιοῦν τῶν ἐκτόπων κατηῤῥώστουν ἀποφθοράν· οὕτως καὶ οἱ ἐξ αἵματος τοῦ Ἰσραὴλ, ἕως μὲν ἦσαν ἁγιοπρεποῦς πολιτείας ἐργάται, καὶ προγονικῆς εὐσεβείας ἄριστοι μιμηταὶ, πάντα μὲν ἀπεσπούδαζον φαυλότητος τρόπον, ἀπαραποίητά τε παντελῶς ὡς ἔν γε δή σφισιν αὐτοῖς, τῆς εὐκλεοῦς πολιτείας τετηρήκασι τὰ αὐχήματα. Ἐπειδὴ δὲ τοῖς ὁμόροις ἔθνεσιν ἐνεπλέκοντο, καίτοι διαβεβληκότος τὸ χρῆμα τοῦ νόμου ἀναπιμπλάμενοι παραχρῆμα τῆς ἐνούσης αὐτοῖς βδελυρίας, εὐπάροιστοί τε καὶ ἐλαφροὶ λίαν, καὶ τί γὰρ οὐχὶ τῶν ἀνωτάτω κακῶν νοσοῦντες ἡλίσκοντο;","english":"If the law commanded that an eye for an eye, a tooth for a tooth, and a wound for a wound must be inflicted in return upon wrongdoers, Christ says to us, \"To the one who strikes you on the right cheek, turn to him also the other.\" Noah, then, was the eleventh from Adam, through Seth and Enosh, who hoped to call upon the name of the Lord his God, on account of his great piety and God-beloved conduct. And our Lord Jesus Christ is also genealogized by the holy evangelists from Adam, and all the way down to Joseph himself, through every holy person, so to speak, as the line of genealogy proceeds.\n\nBut come, let us speak of the mixture, as it were, and the intermingling of the generations—of the holy, I mean, and of the one not such, that is, the profane and most abominable. For just as those born from Enosh, surnamed God, raved after the daughters of men, and, this having happened, they were immediately of a different character, having chosen to live by the customs and laws of those men, and they wasted away in corruption toward every kind of outrageous thing, so also those from the blood of Israel, as long as they were workers of a holy manner of life and excellent imitators of ancestral piety, they rejected every way of baseness, and preserved entirely unadulterated, as among themselves, the boasts of their glorious polity. But when they became entangled with the neighboring nations, even though the law had forbidden the practice, they were immediately filled with the abomination inherent in them, and were found to be very easily led astray and fickle, and sick with every kind of the worst evils.","structure":"narrative","commentary":[{"unit":"scripture","kind":"scripture","basis":"text","lemma":"ὀφθαλμὸν ἀντὶ ὀφθαλμοῦ, καὶ ὀδόντα ἀντὶ ὀδόντος, τραῦμά τε ἀντὶ τραύματος","severity":"info","text":"Cyril alludes to the lex talionis formula (Exod 21:23–25; Lev 24:19–20), contrasting it with Christ’s command to turn the other cheek (Matt 5:39).","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"scripture","kind":"scripture","basis":"text","lemma":"Τῷ παίοντί σε, φησὶν, εἰς τὴν δεξιὰν σιαγόνα, στρέψον αὐτῷ καὶ τὴν ἄλλην","severity":"info","text":"Cyril cites a dominical saying (cf. Matt 5:39) as a direct command, though the wording differs slightly from the canonical text.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"background","kind":"background","basis":"text","lemma":"Νῶε ... ἑνδέκατος ἐξ Ἀδὰμ","severity":"info","text":"Cyril follows the LXX genealogy (Gen 5:3–29) where Noah is the eleventh from Adam, counting inclusively through Seth and Enosh.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"term","kind":"term","basis":"text","lemma":"φυρμὸν","severity":"info","text":"The noun φυρμός (here ‘mixture’) is rare in patristic Greek; Cyril uses it to denote the genealogical blending of holy and profane lines.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"structure","kind":"structure","basis":"text","lemma":"Ἀλλὰ φέρε, λέγωμεν","severity":"info","text":"This phrase marks a rhetorical transition from the Noah–Christ typology to an extended analogy between the Sethite and Israelite genealogies.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"reception","kind":"reception","basis":"text","lemma":"Ἐνὼς ... τοῦ ἐπίκλην Θεοῦ","severity":"info","text":"Cyril refers to the tradition (Gen 4:26 LXX) that in Enosh’s time people began to call on the name of the Lord; he treats Enosh as a type of piety.","cites":[],"named_sources":[],"dropped_cites":[]}],"ambiguities":["The phrase 'τοῦ ἐπίκλην Θεοῦ' could mean either 'surnamed God' (as a title for Enosh) or 'called God' (as a divine epithet); Cyril takes it as a reference to Enosh's piety."],"confidence":"high","notes":[]},{"i":50,"ref":"p50","source":"Καὶ τόγε παραδοξότερον. Τὰ μὲν γὰρ ἔθνη τῇ κτίσει καίτοι λελατρευκότα παρὰ τὸν κτίστην, καὶ ποιητὴν, καὶ εἰς πολύθεον πλάνην ἀπονενευκότα τῇ πρὸς τοῦτο γνησιότητι, τὰς τῶν δαιμόνων ἀγέλας ἐτίμων. Ὁ δὲ ἄνωθέν τε καὶ ἐκ πατέρων ἅγιος Ἰσραὴλ, ἐν ὀλίγῳ παντελῶς ἐποιεῖτο λόγῳ τὴν ἀπόστασιν. Τοιγάρτοι Θεὸς διὰ φωνῆς ἁγίας φησὶ πρὸς αὐτούς· Ἀπέλθετε εἰς νήσους Χετιεὶμ, καὶ ἴδετε, καὶ εἰς Κηδὰρ ἀποστείλατε, καὶ νοήσατε σφόδρα, καὶ ἴδετε εἰ γέγονε τοιαῦτα, εἰ ἀλλάξονται ἔθνη θεοὺς αὐτῶν, καὶ οὗτοι οὐκ εἰσὶ θεοί. Ὁ δὲ λαός μου ἠλλάξατο τὴν δόξαν αὐτῶν, ἐξ ἧς οὐκ ὠφεληθήσονται. Ἐξέστη ὁ οὐρανὸς ἐπὶ τούτῳ, καὶ ἔφριξεν ἡ γῆ ἐπὶ πλεῖον σφόδρα, λέγει Κύριος· ὅτι δύο καὶ πονηρὰ ἐποίησεν ὁ λαός μου· ἐμὲ ἐγκατέλιπον πηγὴν ὕδατος ζῶντος, καὶ ὤρυξαν ἑαυτοῖς λάκκους συντετριμμένους, οἳ οὐ δυνήσονται ὕδωρ συνέχειν. Καὶ πάλιν· Ὅτι κατὰ ἀριθμὸν πόλεών σου, ἦσαν θεοί σου, Ἰούδα, καὶ κατὰ ἀριθμὸν διόδων τῆς Ἱερουσαλὴμ, ἔθυον τῇ Βάαλ· ἵνα τί λαλεῖτε πρός με; Πάντες ὑμεῖς ἠνομήσατε, καὶ πάντες ὑμεῖς ἠσεβήσατε εἰς ἐμὲ, λέγει Κύριος. Κατῴχοντο γὰρ εἰς τοῦτο σκαιότητος λογισμῶν, μᾶλλον δὲ καὶ ἐγχειρημάτων, ὡς γυναίοις μὲν ἐπιμίσγεσθαι πλανωμένοις ἔτι. Ἐπειδὴ δὲ ἔτικτον, καίτοι δέον εὐθὺς τῆς Ἰουδαίων λατρείας ἐναποσημαίνεσθαι τοῖς βρέφεσι τὰ γνωρίσματα, τὴν ἐν ὀγδόῃ περιτομὴν, καὶ τὰς ἐπὶ τούτων θυσίας, ἀνάθημα τοῖς ἀκαθάρτοις δαίμοσι τὰ ἐκ τῶν ἡγιασμένων ἀπεφέροντο λαῶν. Καὶ τοῦτο, οἶμαι, ἐστὶ τὸ διὰ φωνῆς προφήτου περὶ αὐτῶν εἰρημένον· Ὅτι τέκνα ἀλλότρια ἐγεννήθησαν αὐτοῖς.","english":"And what is even more paradoxical: the nations, though they had worshipped the creation instead of the creator and had fallen into polytheistic error, honored the hordes of demons with genuine devotion to this. But holy Israel, from above and from their fathers, made their defection a matter of utterly little account. Therefore God says to them through a holy voice: \"Go to the islands of Chethieim and see, and send to Kedar and observe closely, and see if such things have happened, if nations will change their gods, and these are not gods. But my people have exchanged their glory, from which they will not benefit. Heaven was astounded at this, and the earth shuddered exceedingly, says the Lord, because my people did two evil things: they abandoned me, the fountain of living water, and dug for themselves broken cisterns which cannot hold water.\" And again: \"That according to the number of your cities, Judah, were your gods, and according to the number of the streets of Jerusalem, they sacrificed to Baal. Why do you speak to me? All of you have transgressed, and all of you have committed impiety against me, says the Lord.\" For they had gone to such a depth of perversity in their thoughts, and indeed in their deeds, that they even consorted with women who were still wandering in error. And when they gave birth, although it was necessary to mark the infants immediately with the signs of Jewish worship—circumcision on the eighth day and the sacrifices for these—they carried the offerings from the sanctified peoples as a votive to the unclean demons. And this, I think, is what was said about them through the voice of the prophet: \"That alien children were born to them.","structure":"narrative","commentary":[{"unit":"scripture","kind":"scripture","basis":"text","lemma":"Ἀπέλθετε εἰς νήσους Χετιεὶμ, καὶ ἴδετε, καὶ εἰς Κηδὰρ ἀποστείλατε","severity":"info","text":"Cyril conflates or adapts prophetic oracles; the phrase echoes LXX Jeremiah 2:10-13 and 3:2-9, where God rebukes Israel for idolatry and abandoning the true God.","cites":[],"named_sources":["LXX Jeremiah"],"dropped_cites":[]},{"unit":"scripture","kind":"scripture","basis":"text","lemma":"Ὅτι κατὰ ἀριθμὸν πόλεών σου, ἦσαν θεοί σου, Ἰούδα","severity":"info","text":"This citation closely follows LXX Jeremiah 2:28-29, where the prophet mocks Judah for having as many gods as cities and sacrificing to Baal on every street.","cites":[],"named_sources":["LXX Jeremiah"],"dropped_cites":[]},{"unit":"scripture","kind":"scripture","basis":"text","lemma":"Ὅτι τέκνα ἀλλότρια ἐγεννήθησαν αὐτοῖς","severity":"info","text":"Cyril cites a prophetic saying about alien children; the closest parallel is Hosea 5:7 LXX, where Ephraim is said to have begotten alien children through idolatry.","cites":[],"named_sources":["LXX Hosea"],"dropped_cites":[]},{"unit":"background","kind":"background","basis":"text","lemma":"τὴν ἐν ὀγδόῃ περιτομὴν","severity":"info","text":"Circumcision on the eighth day is a distinctive mark of Jewish identity, rooted in Genesis 17:12 and Leviticus 12:3, and was a key point of contention in early Christian-Jewish polemic.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"background","kind":"background","basis":"text","lemma":"τὰς ἐπὶ τούτων θυσίας","severity":"info","text":"Cyril refers to sacrifices accompanying circumcision, a practice attested in later Jewish tradition (e.g., b. Shabbat 137a) but not in the Pentateuch; this may reflect contemporary Jewish custom.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"caution","kind":"caution","basis":"text","lemma":"Χετιεὶμ","severity":"caution","text":"The toponym 'Chethieim' is obscure; it may be a variant of 'Kittim' (Cyprus) or a corruption; Cyril's source text is uncertain, and the identification remains debated.","cites":[],"named_sources":[],"dropped_cites":[]}],"ambiguities":["The source of the extended prophetic quotation (beginning 'Ἀπέλθετε') is not a single canonical verse; Cyril may be paraphrasing or combining Jeremiah and Hosea. The toponym 'Χετιεὶμ' is uncertain in identification."],"confidence":"medium","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":51,"ref":"p51","source":"Συναφείᾳ τοιγαροῦν τῇ πρὸς τὸ χεῖρον κατεφθαρμένου λοιπὸν τοῦ ἁγίου γένους, καὶ ὅσον ἧκεν εἰς ποιότητα καὶ διαφορὰν γνώμης τε καὶ τρόπου, καὶ μὴν καὶ ἐθῶν συνενηνεγμένων εἰς ἓν τοῦ τε Ἰσραὴλ, καὶ τῶν ἐθνῶν ὄλεθρον ἁπάντων τῶν ὅντων ἐπὶ τῆς γῆς ὁ τῶν ὅλων Δημιουργὸς εἰκότως κατεψηφίζετο. Ἡμερότητι δὲ τῇ ἐμφύτῳ νικώμενος, οὐκ ἰσοπαλῆ ταῖς ἁμαρτίαις αὐτῶν ἐποιεῖτο τὴν ὀργήν. Ἵνα δὲ μὴ εἰς ἅπαν καταφθείρηται τὸ ἐπὶ γῆς γένος, τὴν ὡς ἐν πίστει δικαίωσιν, καὶ τὴν δι’ ὕδατος ἔφεσιν προανέδειξε διὰ Νῶε. Ταύτῃτοι γέγονεν ἄνθρωπος, καὶ τοῖς ἀνθρώποις συνανεστράφη ὁ Μονογενὴς, κατὰ τὸ γεγραμμένον· ὁ ἀληθέστερος Νῶε· καὶ δὴ καὶ ὡς ἐν τύπῳ τῆς ἐν ἀρχαῖς ἐκείνης καὶ διαβοήτου κιβωτοῦ, μονονουχὶ καὶ ἐπήξατο τὴν Ἐκκλησίαν· εἰς ἣν οἱ εἰσπεπηδηκότες, τὸν ἐπηρτημένον τῷ κόσμῳ διαδιδράσκουσιν ὄλεθρον. Οὕτω καὶ ὁ θεσπέσιος Παῦλος τὸ ἐπὶ τῇ κιβωτῷ μυστήριον διερμηνεύει λέγων· Πίστει χρηματισθεὶς Νῶε, κατεσκεύασε κιβωτὸν εἰς σωτηρίαν τοῦ οἴκου αὐτοῦ. Εἰς ἣν, ὥσπερ καὶ Πέτρος φησὶν, ὀλίγαι, τουτέστιν, ὀκτὼ ψυχαὶ, διεσώθησαν δι’ ὕδατος. Ὃ καὶ ἀντίτυπον ἡμᾶς νῦν σώζει βάπτισμα, οὐ σαρκὸς ἀπόθεσις ῥύπου, ἀλλὰ συνειδήσεως ἀγαθῆς ἐπερώτημα εἰς Θεόν. Τίνα δὴ οὖν ἄρα τρόπον ἡ κιβωτὸς διεπήγνυτο; Τριακοσίων πήχεων, φησὶ, ποιήσεις τὸ μῆκος τῆς κιβωτοῦ, καὶ εὖρος πεντήκοντα· ὕψος δὲ τριάκοντα. Ἐπισυνάγων ποιήσεις τὴν κιβωτὸν, καὶ εἰς πῆχυν συντελέσεις αὐτὴν ἄνωθεν.","english":"Therefore, since the holy race had been corrupted by association with what is worse, and as far as quality and difference of opinion and manner, and indeed of customs, had been brought together into one, the destruction of both Israel and all the nations on earth was justly decreed by the Creator of all. But overcome by his innate gentleness, he did not make his anger equal to their sins. However, lest the race on earth be utterly destroyed, he prefigured justification as in faith and the remission through water by means of Noah. For by this means the Only-begotten became man and lived among men, as it is written: the truer Noah. And indeed, as a type of that ancient and famous ark, he all but constructed the Church; into which those who have entered escape the destruction hanging over the world. Thus also the divine Paul interprets the mystery of the ark, saying: Noah, instructed by faith, built an ark for the salvation of his household. Into which, as Peter also says, few, that is, eight souls, were saved through water. And this antitype now saves us: baptism, not a removal of bodily filth, but a petition of a good conscience to God. How then was the ark constructed? You shall make the length of the ark three hundred cubits, it says, and the width fifty; and the height thirty. You shall build the ark by joining together, and finish it at a cubit from above.","structure":"narrative","commentary":[{"unit":"sense","kind":"sense","basis":"text","lemma":"Συναφείᾳ τοιγαροῦν τῇ πρὸς τὸ χεῖρον κατεφθαρμένου λοιπὸν τοῦ ἁγίου γένους","severity":"info","text":"Cyril argues that Israel's corruption through association with worse elements led to divine judgment, but God's innate gentleness moderated his anger.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"scripture","kind":"scripture","basis":"text","lemma":"Πίστει χρηματισθεὶς Νῶε, κατεσκεύασε κιβωτὸν εἰς σωτηρίαν τοῦ οἴκου αὐτοῦ","severity":"info","text":"Cyril attributes this paraphrase of the Noah story to Paul; it is not a direct biblical quotation but a summary of the Genesis flood narrative (Gen 6–9).","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"scripture","kind":"scripture","basis":"text","lemma":"ὀκτὼ ψυχαὶ, διεσώθησαν δι’ ὕδατος","severity":"info","text":"Cyril cites Peter as saying eight souls were saved through water; this echoes 1 Pet 3:20 and the tradition of eight survivors in the ark (Gen 7:13, 2 Pet 2:5).","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"scripture","kind":"scripture","basis":"text","lemma":"Τριακοσίων πήχεων, φησὶ, ποιήσεις τὸ μῆκος τῆς κιβωτοῦ, καὶ εὖρος πεντήκοντα· ὕψος δὲ τριάκοντα","severity":"info","text":"Cyril quotes the dimensions of the ark from the Septuagint version of Gen 6:15, which specifies 300 cubits length, 50 width, 30 height.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"reception","kind":"reception","basis":"text","lemma":"ὁ ἀληθέστερος Νῶε","severity":"info","text":"Cyril identifies Christ as the 'truer Noah', a typological reading common in patristic exegesis, linking the flood narrative to Christ's salvific role.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"background","kind":"background","basis":"text","lemma":"τὴν ὡς ἐν πίστει δικαίωσιν, καὶ τὴν δι’ ὕδατος ἔφεσιν προανέδειξε διὰ Νῶε","severity":"info","text":"Cyril interprets Noah's ark as a prefiguration of baptismal justification and remission of sins, a typology rooted in early Christian catechesis.","cites":[],"named_sources":[],"dropped_cites":[]}],"ambiguities":["The phrase 'Πίστει χρηματισθεὶς Νῶε' is attributed to Paul but is not a direct quotation from the Pauline corpus; it may be a paraphrase or a lost tradition.","The reference to Peter ('Πέτρος φησὶν') for the eight souls is not verbatim in the canonical epistles; it likely reflects a patristic tradition or a conflation of 1 Pet 3:20 and 2 Pet 2:5."],"confidence":"high","notes":[]},{"i":52,"ref":"p52","source":"Ὅτι δὲ τὸ Χριστοῦ μυστήριον ὑποσημήνειεν ἂν, εἰ καὶ λίαν ἀμυδρῶς, ἡ τοιάδε κατασκευὴ, παντί τῳ σαφὲς ἂν γένοιτο καὶ μάλα ῥᾳδίως, τοῦ θεσπεσίου Παύλου γράφοντος τοῖς ἐν πίστει δεδικαιωμένοις, ὡς ἀδιάλειπτον περὶ αὐτῶν ποιοῖτο τὴν προσευχήν· Ἵνα ἐξισχύσωσι καταλαβέσθαι σὺν πᾶσι τοῖς ἁγίοις, τί τὸ πλάτος, καὶ μῆκος, καὶ ὕψος, καὶ βάθος, γνῶναί τε τὴν ὑπερβάλλουσαν τῆς γνώσεως ἀγάπην τοῦ Χριστοῦ.\n\nϛ. τίς οὖν ἄρα ἐστὶ τῶν τῆς κιβωτοῦ μέτρων ὁ λόγος; Τῆς ἁγίας καὶ ὁμοουσίου Τριάδος, ὀρθὴ καὶ ἀπεξεσμένη δήλωσις, καὶ τῆς μιᾶς Θεότητος τὸ ἀρτίως ἔχον, καὶ τὸ εἰς πᾶν ὁτιοῦν παντέλειον. Τοῦτο γὰρ ἡμῖν ὡς ἔν γε δὴ τοῖς προκειμένοις ἀριθμοῖς ὑποδηλούμενον κατίδοι τις ἂν, ἐκεῖνο διενθυμούμενος· ὡς ἔστιν ἔθος τῇ θεοπνεύστῳ Γραφῇ, τοὺς τὴν ἀνόπιν ἔχοντας ἀνακύκλησιν ἀριθμοὺς, τελειότητος ποιεῖσθαι σύμβολον. Οἷον δὲ δή τί φημι· ἀρχομένη γὰρ ἐκ πρώτης ἡ ἑβδομὰς, ἐν Σαββάτῳ διαπεραίνεται κατὰ τὴν ἑβδόμην. Εἶτα πάλιν ἀριθμοῦμεν τὴν ἐφεξῆς ἀπὸ πρώτης ἀρχόμενοι μέχρι πάλιν ἑβδόμης. Ὁμοίως εἰς ἀριθμὸν ἰόντες τὸν δέκα, πάλιν ἐκ πρώτης τῆς ἐφεξῆς δεκάδος ἀρχόμεθα· κατὰ τὸν ἴσον δὲ τοῦτον τρόπον τε καὶ λόγον, συγκείσεται καὶ ὁ τέλειος ἐκ τελείων ἀριθμὸς, τουτέστι, ὁ ἑκατὸν ἐκ δεκάδων δέκα· καὶ ἀνακύκλησιν ἔχων καὶ ἀναδρομὴν τὴν εἰς μονάδα πάλιν. Ὅπερ οὖν ἔφην, τελειότητος σύμβολον παρά γε τῇ θείᾳ Γραφῇ, πᾶς ἀριθμὸς ἀνόπιν ὥσπερ ἰὼν μετὰ τὸ εἰς πέρας ἥκειν τὸ αὐτῷ πρέπον τε καὶ ὡρισμένον. Ὅρα τοίνυν τῆς ἁγίας Τριάδος τὸ παντέλειον ὡς ἐν τρισὶ πήχεων ἑκατοντάσι. Τοῦτο γὰρ μῆκος τῇ κιβωτῷ.","english":"That the mystery of Christ is indicated, albeit very dimly, by this construction would be clear to anyone quite easily, since the inspired Paul writes to those justified in faith that he makes unceasing prayer for them, that they might be able to comprehend, together with all the saints, what is the breadth, length, height, and depth, and to know the surpassing love of Christ that exceeds knowledge.\n\nWhat then is the meaning of the measurements of the ark? It is a correct and precise manifestation of the holy and consubstantial Trinity, and the perfect state and complete perfection in every respect of the one Godhead. For one might observe this indicated to us in the numbers at hand, considering this: that it is customary in the inspired Scripture for numbers that have a backward recapitulation to be a symbol of perfection. What I mean is this: beginning from the first, the hebdomad is completed in the Sabbath on the seventh. Then again we count the next, beginning from the first until again the seventh. Similarly, entering into the number ten, we again begin from the first of the subsequent decade. In this same manner and reasoning, the perfect number composed of perfect numbers will also be constituted, that is, the hundred from ten decades, having recapitulation and recurrence back to the unit again. What I said, then, is that every number that goes backward, as it were, after reaching its proper and determined end, is a symbol of perfection in divine Scripture. Observe, therefore, the complete perfection of the holy Trinity as in three hundreds of cubits. For this is the length of the ark.","structure":"narrative","commentary":[{"unit":"scripture","kind":"scripture","basis":"text","lemma":"τοῦ θεσπεσίου Παύλου γράφοντος","severity":"info","text":"Cyril alludes to Paul's language about breadth, length, height, and depth, likely echoing Ephesians 3:18 or a similar passage on the incomprehensible love of Christ.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"term","kind":"term","basis":"glossary","lemma":"ἀνακύκλησιν","severity":"info","text":"The term 'ἀνακύκλησιν' (recapitulation) is a key concept in Cyril's numerical symbolism, denoting a return to the starting point after reaching a terminus, which he interprets as a sign of perfection.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"background","kind":"background","basis":"background","lemma":"ἑβδομὰς ... Σαββάτῳ","severity":"info","text":"Cyril's example of the hebdomad ending in the Sabbath reflects Jewish and early Christian numerological traditions where seven symbolizes completion, rooted in the creation week.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"structure","kind":"structure","basis":"text","lemma":"τίς οὖν ἄρα ἐστὶ τῶν τῆς κιβωτοῦ μέτρων ὁ λόγος","severity":"info","text":"This rhetorical question marks a transition from Paul's citation to the allegorical interpretation of the ark's measurements, structuring the passage as a question-and-answer exposition.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"parallel","kind":"parallel","basis":"text","lemma":"τῆς ἁγίας καὶ ὁμοουσίου Τριάδος","severity":"info","text":"Cyril's identification of the three hundred cubits with the Trinity parallels other patristic interpretations of Old Testament measurements as Trinitarian symbols, e.g., in Origen and Basil.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"caution","kind":"caution","basis":"text","lemma":"εἰ καὶ λίαν ἀμυδρῶς","severity":"caution","text":"Cyril acknowledges that the mystery of Christ is indicated 'very dimly' (λίαν ἀμυδρῶς) in the construction, a rhetorical modesty that may affect how literally the numerical symbolism is to be taken.","cites":[],"named_sources":[],"dropped_cites":[]}],"ambiguities":["The phrase 'ἀνόπιν ἰὼν' (going backward) is ambiguous: it could mean a numerical cycle that returns to its origin, or a retrograde motion in counting; Cyril's explanation favors the former.","The reference to Paul's 'breadth, length, height, and depth' is not explicitly cited from a specific epistle; it may be a conflation of Ephesians 3:18 and Colossians 2:3."],"confidence":"high","notes":[]},{"i":53,"ref":"p53","source":"Ὅτι δέ ἐστι, ἵν’ οὕτως εἴπωμεν, τελειότης τελειοτήτων ἡ ὡς ἐν μονάδι Θεότης, ὑπεμφήνειεν ἂν τὸ εὖρος, εὖ μάλα ἐπὶ πήχεις ἰὸν πεντήκοντα· τουτέστιν, ὡς ἐν ἑβδομάσιν ἑπτὰ προσενηνεγμένης αὐταῖς καὶ μονάδος, διὰ τὸ μίαν εἶναι Θεότητος φύσιν. Καὶ αὐτὸ δὲ τὸ ὕψος, οὐχ ἑτέραν ἡμῖν ἢ ταύτην ὠδίνει τὴν ἔννοιαν. Ἀποπεραίνεται μὲν γὰρ εἰς πήχεων δεκάδα τρίτην· εἰς ἕνα δὲ δὴ τὸν ὑπερκείμενόν τε καὶ ἀνωτάτω καταλήγει πάλιν. Τριάκοντα γὰρ, φησὶ, πήχεων τὸ ὕψος αὐτῆς· καὶ εἰς ἕνα πῆχυν συντελέσεις αὐτήν. Εὐρυνομένη γὰρ ὥσπερ εἰς τρεῖς ὑποστάσεων καὶ μὴν καὶ προσώπων ἰδικῶν διαφορὰς ἡ ἁγία Τριὰς, εἰς μίαν Θεότητος οἱονεὶ συστέλλεται φύσιν. Ἕλληνες μὲν γὰρ τὴν εἰς πολύθεον πλάνησιν τιμῶσιν ὁδόν. Ἡμεῖς δὲ Πατέρα, καὶ μὴν καὶ Υἱὸν καὶ ἅγιον Πνεῦμα καταλογιζόμενοί τε καὶ τιθέντες ἀληθῶς ἐν ὑποστάσεσιν ἰδικαῖς, ἑνότητι φύσεως στεφανοῦν εἰθίσμεθα. Καὶ τῇ τῆς οὐσίας ταυτότητι συνεγείροντες μονονουχὶ καὶ εἰς ἔνα πῆχυν τὴν μακρὰν καὶ εὐρεῖαν, καὶ μέν τοι καὶ ὑψηλὴν, συντελοῦμεν κιβωτόν. Ἀνασώζει τοιγαροῦν ἡμᾶς ἐν πίστει Χριστὸς, καὶ οἷά περ εἰς κιβωτὸν εἰσοικίζεται τὴν Ἐκκλησίαν, ἐν ᾗ γεγονότες ὑπερνηξόμεθα μὲν τοῦ θανάτου τὸ δεῖμα, διαδιδράσκομεν δὲ τὸ συγκατακρίνεσθαι τῷ κόσμῳ. Συνέσται γὰρ ἡμῖν ὁ δίκαιος Νῶε, τουτέστι Χριστός.","english":"That there is, so to speak, a perfection of perfections, the Godhead as in a monad, the breadth would indicate, going as it does to fifty cubits; that is, as if brought to them in seven sevens and a unit, because the nature of the Godhead is one. And the height itself gives birth to no other thought for us than this. For it terminates in a third decade of cubits, but again ends in one that is above and highest. For it says, its height is thirty cubits, and you shall finish it into one cubit. For just as the holy Trinity, widening as it were into three differences of hypostases and indeed of individual persons, contracts as it were into one nature of Godhead. For the Greeks honor the path of polytheistic error. But we, reckoning and truly positing Father, and indeed Son and Holy Spirit in individual hypostases, are accustomed to crown them with a unity of nature. And by the identity of essence, we all but raise up and complete the long, broad, and indeed high ark into one cubit. Therefore Christ saves us in faith, and as it were houses us in the Church as in an ark, in which, having entered, we shall swim above the terror of death and escape being condemned with the world. For the righteous Noah, that is Christ, will be with us.","structure":"narrative","commentary":[{"unit":"term","kind":"term","basis":"text","lemma":"τελειότης τελειοτήτων","severity":"info","text":"The phrase 'perfection of perfections' is a superlative construction emphasizing the absolute unity of the Godhead, a key theme in Cyril's anti-polytheistic argument.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"term","kind":"term","basis":"text","lemma":"μονάδι Θεότης","severity":"info","text":"'Godhead as in a monad' reflects Cyril's use of Neoplatonic language to articulate Trinitarian unity, distinguishing Christian monotheism from Greek polytheism.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"scripture","kind":"scripture","basis":"text","lemma":"τριάκοντα πήχεων τὸ ὕψος","severity":"info","text":"Cyril alludes to the dimensions of Noah's ark in Genesis 6:15-16, where the height is given as thirty cubits, culminating in one cubit, to symbolize Trinitarian unity.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"background","kind":"background","basis":"text","lemma":"Ἕλληνες","severity":"info","text":"Cyril contrasts Christian Trinitarian doctrine with Greek polytheism, a common polemical trope in patristic literature, emphasizing the unity of nature in the Trinity.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"reception","kind":"reception","basis":"text","lemma":"Νῶε, τουτέστι Χριστός","severity":"info","text":"Cyril identifies Noah as a type of Christ, a typological interpretation common in Alexandrian exegesis, linking the ark to the Church as a means of salvation.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"structure","kind":"structure","basis":"text","lemma":"εἰς ἕνα πῆχυν","severity":"info","text":"The repeated motif of reducing dimensions to one cubit structures Cyril's argument, mirroring the theological reduction of three hypostases to one divine nature.","cites":[],"named_sources":[],"dropped_cites":[]}],"ambiguities":["The phrase 'ὡς ἐν ἑβδομάσιν ἑπτὰ προσενηνεγμένης αὐταῖς καὶ μονάδος' is ambiguous: it may refer to the number 50 (7x7+1) as a symbol of perfection, but the exact arithmetic is unclear."],"confidence":"high","notes":[]},{"i":54,"ref":"p54","source":"ζ. Ἄξιον δὲ οἶμαι πολυπραγμονῆσαι λεπτῶς τίνες ἂν νοοῖντο τυχὸν οἱ τῷ Νῶε συνεισθέοντες εἰς τὴν κιβωτὸν, καὶ τὴν διὰ πίστεώς τε καὶ ὕδατος σωτηρίαν ἀποκερδαίνοντες. Γέγραπται τοίνυν, ὅτι Εἰσῆλθε Νῶε εἰς τὴν κιβωτὸν, καὶ οἱ υἱοὶ αὐτοῦ, καὶ ἡ γυνὴ αὐτοῦ, καὶ αἱ γυναῖκες τῶν υἱῶν αὐτοῦ μετ’ αὐτοῦ. Συνεισκεκόμικε δὲ τούτοις, καὶ ἀπὸ παντὸς ζώου καὶ τῶν πετεινῶν, ἑπτὰ μὲν τῶν καθαρῶν, ἀνὰ δύο δὲ τῶν ἀκαθάρτων. Ἐδόκει γὰρ ὧδε θεσμοθετεῖν τῷ Θεῷ. Ὀνόματα δὲ τοῖς υἱοῖς αὐτοῦ, Σὴμ, Χὰμ, Ἰάφεθ· διερμηνεύεται δὲ ὁ μὲν Σὴμ, φύτευμα καὶ τέλειοις· θερμασία δὲ ὁ Χὰμ, καὶ πλατυσμὸς ὁ Ἰάφεθ. Σεσώσμεθα γὰρ ἐν Χριστῷ διὰ πίστεως οἱ ἐξ ἀτελοῦς ὥσπερ πολιτείας τῆς κατὰ νόμον εἰς τὴν τῆς εὐαγγελικῆς παιδεύσεως τελειότητα, καθάπερ τινὰ μόσχια πεφυτευμένοι λεπτά. Τοιγάρτοι καὶ ὁ θεσπέσιος Δαβὶδ τοῖς μὲν τῶν Ἰουδαίων λαοῖς τὴν ἐν Χριστῷ δικαίωσιν οὐ προσιεμένοις ἐπετίμα, λέγων· Ἠγάπησας κακίαν ὑπὲρ ἀγαθοσύνην· ἀδικίαν ὑπὲρ τὸ λαλῆσαι δικαιοσύνην· ἠγάπησας πάντα ῥήματα καταποντισμοῦ, γλῶσσαν δολίαν. Δεδυσφημήκασιν γὰρ ἀκαθέκτως εἰς τὸν Υἱόν. Διὰ τοῦτο, φησὶν, ὁ Θεὸς καθελεῖ σε εἰς τέλος· ἐκτίλαι σε καὶ μεταναστεύσαι σε ἀπὸ σχηνώματός σου, καὶ τὸ ῥίζωμά σου ἐκ γῆς ζώντων. Περὶ δὲ τῶν ἠγαπηκότων τὴν ἐν Χριστῷ δικαίωσιν καὶ ζωήν· Πεφυτευμένοι ἐν τῷ οἴκῳ Κυρίου, ἐν ταῖς αὐλαῖς τοῦ Θεοῦ ἡμῶν ἐξανθήσουσιν. Ὅτι δὲ οὐ δίχα τοῦ θείου πυρὸς καὶ νοητοῦ, καὶ οἱονεὶ τῆς διὰ πνεύματος θερμασίας ἐνήργηκεν εἰς ἡμᾶς τὴν παρ’ ἑαυτοῦ χάριν ὁ Ἐμμανουὴλ, πιστεύσεται καὶ ὁ θεσπέσιος Παῦλος·","english":"It is worthwhile, I think, to investigate precisely who might be understood as those who run with Noah into the ark and gain salvation through faith and water. It is written, then, that Noah entered the ark, and his sons, and his wife, and the wives of his sons with him. He brought in with them also from every animal and from the birds, seven of the clean, and two each of the unclean. For God seemed here to be laying down a law. The names of his sons are Shem, Ham, Japheth; Shem is interpreted as \"planting\" and \"perfect,\" Ham as \"heat,\" and Japheth as \"broadening.\" For we have been saved in Christ through faith, we who are from an imperfect polity, as it were, according to the law, into the perfection of evangelical instruction, like tender shoots planted. Therefore also the inspired David reproached those of the Jewish peoples who did not accept justification in Christ, saying: \"You loved wickedness more than goodness, injustice more than speaking justice; you loved all words of destruction, a deceitful tongue.\" For they have unrestrainedly blasphemed the Son. Because of this, he says, God will destroy you utterly; he will pluck you out and transplant you from your tent, and your root from the land of the living. But concerning those who have loved justification and life in Christ: \"Planted in the house of the Lord, they will blossom in the courts of our God.\" And that not without divine and intelligible fire, and as it were the heat through the Spirit, has Emmanuel worked his grace upon us, the inspired Paul will also confirm.","structure":"narrative","commentary":[{"unit":"scripture","kind":"scripture","basis":"text","lemma":"Εἰσῆλθε Νῶε εἰς τὴν κιβωτὸν, καὶ οἱ υἱοὶ αὐτοῦ, καὶ ἡ γυνὴ αὐτοῦ, καὶ αἱ γυναῖκες τῶν υἱῶν αὐτοῦ μετ’ αὐτοῦ","severity":"info","text":"Cyril paraphrases Genesis 7:7, 7:13 (LXX), which narrates Noah's entry into the ark with his family.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"term","kind":"term","basis":"text","lemma":"Σὴμ, Χὰμ, Ἰάφεθ","severity":"info","text":"Cyril gives etymologies: Shem as 'planting' and 'perfect' (φύτευμα καὶ τέλειοις), Ham as 'heat' (θερμασία), Japheth as 'broadening' (πλατυσμὸς). These are standard in Greek patristic exegesis.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"scripture","kind":"scripture","basis":"text","lemma":"Ἠγάπησας κακίαν ὑπὲρ ἀγαθοσύνην· ἀδικίαν ὑπὲρ τὸ λαλῆσαι δικαιοσύνην· ἠγάπησας πάντα ῥήματα καταποντισμοῦ, γλῶσσαν δολίαν","severity":"info","text":"Cyril quotes Psalm 51:3-4 (LXX) to reproach Jews who reject justification in Christ.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"scripture","kind":"scripture","basis":"text","lemma":"Πεφυτευμένοι ἐν τῷ οἴκῳ Κυρίου, ἐν ταῖς αὐλαῖς τοῦ Θεοῦ ἡμῶν ἐξανθήσουσιν","severity":"info","text":"Cyril cites Psalm 91:13-14 (LXX) to describe those who accept justification in Christ as planted and blossoming.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"background","kind":"background","basis":"text","lemma":"θεσμοθετεῖν τῷ Θεῷ","severity":"info","text":"Cyril interprets the clean/unclean animal pairs (seven clean, two unclean) as divine lawgiving, reflecting typological exegesis common in Alexandrian tradition.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"reception","kind":"reception","basis":"text","lemma":"ὁ θεσπέσιος Παῦλος","severity":"info","text":"Cyril invokes Paul as authority for the role of divine fire and spiritual heat in Christ's grace, though no specific Pauline verse is quoted here.","cites":[],"named_sources":[],"dropped_cites":[]}],"ambiguities":["The phrase 'ἑπτὰ μὲν τῶν καθαρῶν, ἀνὰ δύο δὲ τῶν ἀκαθάρτων' is ambiguous: it may mean seven pairs of clean animals and two pairs of unclean, or seven individual clean animals and two of each unclean species. Cyril does not clarify.","The reference to 'the inspired Paul' is vague; no specific epistle or verse is cited, leaving the intended passage uncertain."],"confidence":"high","notes":[]},{"i":55,"ref":"p55","source":"Τῷ πνεύματι ζέοντας ὁρᾶσθαι θέλων τοὺς ἐν ἁγιασμῷ κεκλημένους. Οὐδὲν δὲ ἧττον ἡμᾶς ἐμπεδοῖ καὶ ὁ σοφὸς Ἰωάννης λέγων· Ἐγὼ μὲν βαπτίζω ὑμᾶς ἐν ὕδατι εἰς μετάνοιαν· ὁ δὲ ὀπίσω μου ἐρχόμενος ἰσχυρότερός μου ἐστίν· οὗ οὐκ εἰμὶ ἱκανὸς τὰ ὑποδήματα βαστάσαι. Αὐτὸς ὑμᾶς βαπτίσει ἐν Πνεύματι ἁγίῳ καὶ πυρί. Ἀπέψυκται μὲν γὰρ ἡ τῶν Ἰουδαίων ἀγάπη διὰ τὸ Πληθυνθῆναι τὴν ἀνομίαν παρ’ αὐτοῖς, καθὰ γέγραπται. Θερμοὶ δὲ δὴ λίαν καὶ πρός γε τοῦτο ἡμεῖς. Τοιγάρτοι φαμέν· Τί ἡμᾶς χωρίσει ἀπὸ τῆς ἀγάπης τοῦ Χριστοῦ; θλίψις, ἢ στενοχωρία; ἢ λιμὸς, ἢ διωγμὸς, ἢ γυμνότης, ἢ κίνδυνος, ἢ μάχαιρα; Οὐκοῦν τῶν ζεόντων τῷ πνεύματι τύπος ἂν γένοιτο καὶ μάλα σαφὴς ὁ Χὰμ, ὃς νοεῖται θερμασία. Ὅτι δὲ καὶ εἰς πλατυσμὸν καρδίας ἀπενενήγμεθα τῆς ἐν νόμῳ ζωῆς τὴν θλίψιν ἐκβαίνοντες, ὑπεμφήνειεν ἂν ὁ τρίτος ἡμῖν Ἰάφεθ, εἰς πλατυσμὸν μετονομαζόμενος. Ἰουδαίοις μὲν γὰρ προσεφώνει Θεὸς διὰ φωνῆς Ἡσαΐου· Ἀκούσατε λόγον Κυρίου, ἄνδρες τεθλιμμένοι, καὶ ἄρχοντες τοῦ λαοῦ τοῦ ἐν Ἱερουσαλήμ· Καὶ πάλιν· Μάθετε ἀκούειν στενοχωρούμενοι. Ἐκβεβηκὼς δὲ ὁ Παῦλος τὴν ἐν νόμῳ στένωσιν προσπεφώνηκέ τισι τῶν ἤδη πεπιστευκότων· Τὸ στόμα ἡμῶν ἀνέῳγε πρὸς ὑμᾶς, Κορίνθιοι. Ἡ καρδία ἡμῶν πεπλάτυται· οὐ στενοχωρεῖσθε ἐν ἡμῖν. Στενοχωρεῖσθε δὲ ἐν τοῖς σπλάγχνοις ὑμῶν. Τὴν δὲ αὐτὴν ἀντιμισθίαν, ὡς τέκνοις λέγω, πλατύνθητε καὶ ὑμεῖς. Μὴ γίνεσθε ἑτεροζυγοῦντες ἀπίστοις. Ἠκολούθουν γὰρ ἔτι τοῖς Ἰουδαίων ἐντάλμασι, καὶ ἀνονήτοις εἰκαιοβουλίαις.","english":"Wishing to see those called to sanctification as boiling in spirit. And no less does the wise John confirm us, saying: I baptize you in water for repentance; but the one coming after me is stronger than I, whose sandals I am not worthy to carry. He will baptize you in Holy Spirit and fire. For the love of the Jews has grown cold because lawlessness has multiplied among them, as it is written. But we are very hot, and indeed for this. Therefore we say: What will separate us from the love of Christ? Affliction, or narrowness? Or famine, or persecution, or nakedness, or danger, or the sword? So then, a type of those boiling in spirit would be, and quite clearly, Cham, who is understood as heat. And that we have been expanded in heart, emerging from the affliction of life under the law, the third, Japheth, interpreted as expansion, would suggest to us. For to the Jews God spoke through the voice of Isaiah: Hear the word of the Lord, men who are afflicted, and rulers of the people in Jerusalem. And again: Learn to listen while being straitened. But Paul, having emerged from the narrowness of the law, addressed some of those already believing: Our mouth has opened to you, Corinthians. Our heart has been expanded; you are not straitened among us. But you are straitened in your own bowels. And I say to you as children: receive the same recompense, be expanded. Do not become yoked differently with unbelievers. For they still followed the commandments of the Jews and their useless vain counsels.","structure":"narrative","commentary":[{"unit":"term","kind":"term","basis":"glossary","lemma":"Χὰμ","severity":"info","text":"Cyril etymologizes Cham (Ham) as 'heat' (θερμασία), linking him to the 'boiling in spirit' of the faithful.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"term","kind":"term","basis":"glossary","lemma":"Ἰάφεθ","severity":"info","text":"Japheth is interpreted as 'expansion' (πλατυσμός), symbolizing the heart's enlargement beyond the narrowness of the law.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"scripture","kind":"scripture","basis":"text","lemma":"Ἐγὼ μὲν βαπτίζω ὑμᾶς ἐν ὕδατι εἰς μετάνοιαν· ὁ δὲ ὀπίσω μου ἐρχόμενος ἰσχυρότερός μου ἐστίν· οὗ οὐκ εἰμὶ ἱκανὸς τὰ ὑποδήματα βαστάσαι. Αὐτὸς ὑμᾶς βαπτίσει ἐν Πν","severity":"info","text":"Cyril attributes to John the Baptist a saying not found in canonical Gospels; it may derive from apocryphal tradition or oral teaching.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"scripture","kind":"scripture","basis":"text","lemma":"Ἀκούσατε λόγον Κυρίου, ἄνδρες τεθλιμμένοι, καὶ ἄρχοντες τοῦ λαοῦ τοῦ ἐν Ἱερουσαλήμ·","severity":"info","text":"Cyril cites Isaiah loosely; the exact phrasing does not match the Septuagint, suggesting a paraphrase or memory variant.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"background","kind":"background","basis":"background","lemma":"","severity":"info","text":"Cyril contrasts Jewish 'coldness' in love with Christian 'heat', reflecting a common patristic trope of supersessionism.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"structure","kind":"structure","basis":"text","lemma":"","severity":"info","text":"The passage moves from a general typology of Noah's sons to specific scriptural proof-texts, then to Paul's exhortation, forming a chiastic argument.","cites":[],"named_sources":[],"dropped_cites":[]}],"ambiguities":["The source of the John the Baptist saying is uncertain; it may be apocryphal or a free composition by Cyril.","The Isaiah citation is not verbatim from the Septuagint; Cyril may be quoting from memory or using a variant text."],"confidence":"high","notes":[]},{"i":56,"ref":"p56","source":"Ψάλλει δέ που καὶ ὁ Δαβὶδ πρὸς τὸν τῶν ὅλων Σωτῆρα Χριστὸν, ὡς ἐκ προσώπου τοῦ νέου λαοῦ καὶ ἐν Χριστῷ· Ὁδὸν ἐντολῶν σου ἔδραμον, ὅταν ἐπλάτυνας τὴν καρδίαν μου. Πεπλάτυται γὰρ ἡμῶν ὁ νοῦς εἰς σοφίαν, ἐνηυλισμένου τε καὶ ᾠκηκότος ἐν ταῖς ἁπάντων ψυχαῖς διὰ πνεύματος τοῦ Ἐμμανουήλ. Τοιοίδε μὲν οὖν οἱ ἐν Χριστῷ διὰ πίστεως.\n\nη. Ὅτι δὲ πλείστη μὲν ἡ τῶν ἐν πίστει δεδικαιωμένων καθαρωτάτη πληθὺς, μείων γε μὴν ἡ ἐξ Ἰουδαίων, ἀναμάθοι τις ἂν ἐντεῦθεν ἀμογητί. Ἑπτὰ μὲν γὰρ ἐν τῇ κιβωτῷ τὰ ἐκ τῶν καθαρῶν εἰσκεκόμικε ζώων, ἀνὰ δύο δὲ αὖ τὰ ἐκ τῶν ἀκαθάρτων· τουτέστι, τῶν κυριοκτόνων Ἰουδαίων. Σέσωσται γὰρ τὸ κατάλειμμα, κατὰ τὴν τοῦ προφήτου φωνήν. Πλὴν ὅτι κατὰ καιροὺς ἀπανίστασθαί τε καὶ ἀποφοιτᾷν τῆς πίστεως ἔμελλόν τινες τῶν ἐξ αἵματος Ἰσραὴλ, ὑπετύπου πάλιν. Ἀπέστειλε γὰρ, φησὶν, ἐκ τῆς κιβωτοῦ τὸν κόρακα ἰδεῖν εἰ κεκόπακε τὸ ὕδωρ· ὁ δὲ οὐχ ὑπέστρεψεν. Ἐνεπνίγη δὲ, οἶμαι, τοῖς ὕδασιν, ἔρεισμά τε καὶ στάσιν οὐχ εὑρηκώς. Οὐκοῦν τὸ τῆς πίστεως ἀπολισθῆσαι τοῦ Χριστοῦ καὶ ἀπονοσφίζεσθαι, πάντως πρόξενον ἀπωλείας. Οὔτω καὶ ὁ μακάριος Παῦλος τοῖς μετὰ τὴν πίστιν ἐν νόμῳ τελειουμένοις, ἤγουν οἰηθεῖσιν ἔσεσθαι τελείοις, Κατηργήθητε, φησὶν, ἀπὸ Χριστοῦ, οἵτινες ἐν νόμῳ δικαιοῦσθε, τῆς χάριτος ἐξεπέσατε· ἡμεῖς γὰρ πνεύματι ἐκ πίστεως ἐλπίδα δικαιοσύνης ἀπεκδεχόμεθα. Ἄθρει δὲ ὅπως ἐκ τῶν ἀκαθάρτων πτηνῶν ὁ κόραξ ἀποστάτης. Ἦσαν γὰρ ἐξ Ἰουδαίων οἱ μετὰ τὴν ἐν Χριστῷ δικαίωσιν ἀνόπιν ἰόντες ἐπὶ τὰς τοῦ νόμου σκιάς. Καὶ περὶ αὐτῶν, οἶμαί που, καὶ ὁ σοφὸς Ἰωάννης γράφει·","english":"And somewhere David sings to the universal Savior Christ, as from the perspective of the new people in Christ: \"I ran the path of your commandments when you broadened my heart.\" For our mind has been broadened into wisdom, with Emmanuel dwelling and residing in the souls of all through the Spirit. Such, then, are those who are in Christ through faith.\n\n8. That the multitude of those justified in faith is very great and most pure, while that from the Jews is smaller, one may learn from this without difficulty. For seven of the clean animals were brought into the ark, but two each of the unclean—that is, of the Lord-killing Jews. For the remnant has been saved, according to the voice of the prophet. Yet, that at certain times some of the blood of Israel were going to revolt and depart from the faith, he again typified. For he sent out, it says, the raven from the ark to see if the water had subsided; but it did not return. It was drowned, I think, in the waters, finding no support or stability. Therefore, to slip away from the faith of Christ and to separate oneself is certainly a cause of destruction. Thus also the blessed Paul says to those perfected in the law after faith—that is, those who thought they would be perfect: \"You have been abolished from Christ, you who are justified in the law; you have fallen from grace; for we, by the Spirit, await the hope of righteousness from faith.\" And observe how the raven, among the unclean birds, is a deserter. For they were from the Jews who, after justification in Christ, went backward to the shadows of the law. And concerning them, I think, the wise John also writes somewhere.","structure":"narrative","commentary":[{"unit":"scripture","kind":"scripture","basis":"text","lemma":"Ὁδὸν ἐντολῶν σου ἔδραμον, ὅταν ἐπλάτυνας τὴν καρδίαν μου","severity":"info","text":"Cyril adapts Psalm 119:32 LXX (118:32): 'I ran the path of your commandments when you broadened my heart.' The verse is applied typologically to the new people in Christ.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"background","kind":"background","basis":"text","lemma":"Ἑπτὰ μὲν γὰρ ἐν τῇ κιβωτῷ τὰ ἐκ τῶν καθαρῶν εἰσκεκόμικε ζώων, ἀνὰ δύο δὲ αὖ τὰ ἐκ τῶν ἀκαθάρτων","severity":"info","text":"Cyril allegorizes the Genesis flood narrative (Gen 7:2-3): seven pairs of clean animals represent the multitude of faithful Christians; two pairs of unclean animals symbolize the smaller number of Jews who reject Christ.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"scripture","kind":"scripture","basis":"text","lemma":"Ἀπέστειλε γὰρ, φησὶν, ἐκ τῆς κιβωτοῦ τὸν κόρακα","severity":"info","text":"The raven sent from the ark (Gen 8:7) is interpreted as a type of those Jews who, after initial faith, revert to the law and are lost—a common patristic trope.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"scripture","kind":"scripture","basis":"text","lemma":"Κατηργήθητε, φησὶν, ἀπὸ Χριστοῦ, οἵτινες ἐν νόμῳ δικαιοῦσθε","severity":"info","text":"Cyril paraphrases Paul (likely Gal 3:10-12 or a similar passage) to argue that those who revert to the law after faith are 'abolished from Christ' and have fallen from grace.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"reception","kind":"reception","basis":"text","lemma":"ὁ σοφὸς Ἰωάννης","severity":"info","text":"Cyril refers to 'the wise John' (John Chrysostom) as an authority on the same theme, indicating the reception of Chrysostom's anti-Jewish homilies in Cyril's Alexandrian context.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"term","kind":"term","basis":"text","lemma":"κυριοκτόνων Ἰουδαίων","severity":"caution","text":"The phrase 'Lord-killing Jews' reflects a polemical trope common in patristic literature, not a historical claim. Cyril uses it to typologize the unclean animals as those who rejected Christ.","cites":[],"named_sources":[],"dropped_cites":[]}],"ambiguities":["The exact Pauline source for 'Κατηργήθητε...' is not identified; it may be a loose citation or conflation of Galatians 3:10-12 and 2 Thessalonians 2:3. The identity of 'the wise John' is ambiguous: likely John Chrysostom, but possibly John the Evangelist, though context favors Chrysostom."],"confidence":"high","notes":[]},{"i":57,"ref":"p57","source":"Ἐξ ἡμῶν ἐξῆλθον, ἀλλ’ οὐκ ἦσαν ἐξ ἡμῶν· εἰ γὰρ ἦσαν ἐξ ἡμῶν, μεμενήκεσαν ἂν μεθ’ ἡμῶν. Λέγοντος δὲ καὶ τοῦ Πνεύματος ἐναργῶς, ὅτι Ἐν ὑστέροις καιροῖς ἀποστήσονταί τινες τῆς πίστεως, προσέχοντες πνεύμασι πλάνοις, ὅρα καὶ τοῦδε σαφῆ τύπον διὰ Νῶε γεγενημένον. Ἀπέστειλε μὲν γὰρ πρώτην τε καὶ δευτέραν περιστερὰν κατασκεψομένας, ὥσπερ εἰ ἐν ὑφιζήσει γέγονεν ὁ κατακλυσμός. Αἱ δὲ ὑπενόστησαν ὡς εἰς καλιὰν εἰς τὴν κιβωτὸν, καί τι κάρφος ἐχούσης μιᾶς ἐν τῷ στόματι αὐτῆς, καθὰ γέγραπται, θαλὸς δὲ τοῦτο ἐλαίας ἦν. Ἀποστέλλονται μὲν γὰρ οἱ ἅγιοι παρὰ Χριστοῦ κατασκεψόμενοί τε τὸν κόσμον, καὶ τοὺς ἐν αὐτῷ. Ὑπονοστοῦσι δὲ ὥσπερ λαλοῦντες εἰρήνην. Τουτὶ γὰρ οἶμαι πλαγίως ὑποδηλοῦν τὸ ἐν στόματι κεῖσθαι τῆς περιστερᾶς τὸν τῆς ἐλαίας θαλόν. Σύμβολον γὰρ εἰρήνης ἀεί πώς ἐστι τὸ φυτόν. Φιλόθεοι μὲν οὖν οἱ πίστει κεκαθαρμένοι, καὶ ὡς ἐν πραότητι πολιτείας εὐαγγελικῆς, ἀπόλεκτοι τῷ Θεῷ. Πλὴν, ὅτι καὶ ἐξ αὐτῶν ἀποστήσονταί τινες ἐν ἐσχάτοις καιροῖς, καθάπερ ἔφην ἀρτίως, ἐμφήνειεν ἂν ὁ τύπος. Τρίτη γὰρ καὶ τελευταία πέμπεται περιστερὰ, καὶ οὐκ ἐμελέτα τὴν ὑποστροφήν. Ἀπομεμένηκε γάρ. Ὑπολοφήσαντος δὲ τοῦ κατακλυσμοῦ, κεκάθικεν ἡ κιβωτὸς ἐπὶ τὰ ὄρη Ἀραρὰτ, ἃ διερμηνεύεται μαρτυρία καταβάσεως. Ὑψηλοὶ γὰρ ὥσπερ καὶ οἱονεί πως ἐν ὄρεσι διὰ τὸ τῆς εὐαγγελικῆς πολιτείας ὑπερανεστηκὸς, οἱ ἐν Χριστῷ διὰ πίστεως, τὸν ἄνωθεν καὶ ἐξ οὐρανοῦ καταβεβηκότα Θεὸν Λόγον, τοῖς ἁπανταχῆ κηρύττοντες, οἷς καὶ αὐτὸς ἐπεφώνει Θεὸς διὰ προφήτου φωνῆς· Γίνεσθέ μοι μάρτυρες, καὶ ἐγὼ μάρτυς, λέγει Κύριος ὁ Θεός·","english":"They came out from us, but they were not of us; for if they had been of us, they would have remained with us. And when the Spirit clearly says that in later times some will depart from the faith, giving heed to deceiving spirits, see that a clear type of this also has been made through Noah. For he sent out a first and a second dove to reconnoiter, as if the flood had subsided. And they returned as to a nest into the ark, one of them having a twig in its mouth, as it is written, and this was a shoot of an olive. For the saints are sent out by Christ to reconnoiter the world and those in it. And they return as if proclaiming peace. For this, I think, is indirectly indicated by the olive shoot being in the mouth of the dove. For the plant is always somehow a symbol of peace. Now those purified by faith are lovers of God, and as in the gentleness of evangelical life, they are chosen by God. However, that some of them will also depart in the last times, as I just said, the type would indicate. For a third and last dove is sent out, and it did not contemplate returning. For it remained. And when the flood had subsided, the ark settled on the mountains of Ararat, which is interpreted as \"testimony of descent.\" For those who are in Christ through faith are lofty and as if on mountains because of the elevated character of the evangelical life, proclaiming everywhere the God Word who came down from above and from heaven, to whom God Himself called out through the voice of the prophet: \"Be my witnesses, and I am a witness, says the Lord God.","structure":"narrative","commentary":[{"unit":"scripture","kind":"scripture","basis":"text","lemma":"Ἐν ὑστέροις καιροῖς ἀποστήσονταί τινες τῆς πίστεως","severity":"info","text":"Cyril alludes to a prophetic warning about apostasy in later times, possibly echoing 1 Timothy 4:1 or similar eschatological passages, though the exact source is not cited.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"scripture","kind":"scripture","basis":"text","lemma":"Γίνεσθέ μοι μάρτυρες, καὶ ἐγὼ μάρτυς","severity":"info","text":"Cyril quotes a divine call from a prophet, likely from the Old Testament, but the precise verse is not identified in the passage.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"background","kind":"background","basis":"text","lemma":"ὄρη Ἀραρὰτ","severity":"info","text":"The mountains of Ararat are traditionally associated with the landing of Noah's ark (Genesis 8:4). Cyril provides an allegorical interpretation, linking them to 'testimony of descent'.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"term","kind":"term","basis":"text","lemma":"θαλὸς ... ἐλαίας","severity":"info","text":"The olive shoot (θαλὸς ἐλαίας) is interpreted by Cyril as a symbol of peace, consistent with classical and biblical symbolism (e.g., the dove with olive branch in Genesis 8:11).","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"structure","kind":"structure","basis":"text","lemma":"τρίτη ... περιστερὰ","severity":"info","text":"Cyril structures his typology around three doves: the first two return, but the third does not, signifying apostasy in the last times. This tripartite pattern is a deliberate exegetical device.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"reception","kind":"reception","basis":"text","lemma":"τύπον ... διὰ Νῶε","severity":"info","text":"Cyril reads the Noah story as a type (τύπος) of future apostasy, a common Alexandrian allegorical method. This reflects early Christian reception of Genesis as prophetic narrative.","cites":[],"named_sources":[],"dropped_cites":[]}],"ambiguities":["The exact scriptural source for the warning about apostasy in later times is not specified; it may be a conflation of several passages.","The identity of the prophet quoted at the end is unclear; the phrase 'Be my witnesses, and I am a witness' is not directly traceable to a single canonical verse."],"confidence":"high","notes":[]},{"i":58,"ref":"p58","source":"καὶ ὁ παῖς ὃν ἐξελεξάμην. Ἀνωτέρω δὴ οὖν τῆς ἐν κόσμῳ χθαμαλότητος τῶν ἐν Χριστῷ τὰ αὐχήματα.\n\nθ. Γέγονε δὲ ὅτι καὶ Ἀρχιερεὺς ἐφ’ ἡμᾶς ὁ Ἐμμανουὴλ, δι’ οὗ καὶ τὴν προσαγωγὴν ἐσχήκαμεν πρὸς τὸν Πατέρα καὶ Θεὸν, καὶ ἀνεκαινίσθημεν πρὸς τὸ ἐν ἀρχαῖς, λελυμένης τῆς ἀρᾶς, τῆς ἐπὶ τῷ πρωτοπλάστῳ φημὶ, ὅρα δὴ τοῖς ἐφεξῆς γεγραμμένοις ἐμβαλεῖν. Ἐπειδὴ γὰρ ἐξηράνθη, φησὶν, ἡ γῆ, ἐξῆλθεν ὁ Νῶε τῆς κιβωτοῦ, καὶ πάντες οἱ σὺν αὐτῷ. Καὶ ᾠκοδόμησε, φησὶ, θυσιαστήριον τῷ Θεῷ, καὶ ἔλαβεν ἀπὸ πάντων τῶν κτηνῶν τῶν καθαρῶν, καὶ ἀπὸ πάντων τῶν πετεινῶν τῶν καθαρῶν, καὶ ἀνήνεγκεν ὁλοκαρπώσεις ἐπὶ τὸ θυσιαστήριον. Καὶ ὠσφράνθη ὁ Θεὸς ὀσμὴν εὐωδίας. Καὶ εἶπε Κύριος ὁ Θεὸς διανοηθείς· Οὐ προσθήσω ἔτι καταράσασθαι τὴν γῆν διὰ τὰ ἔργα τῶν ἀνθρώπων. Καὶ μεθ’ ἕτερα πάλιν· Καὶ εὐλόγησε Κύριος ὁ Θεὸς τὸν Νῶε, καὶ τοὺς υἱοὺς αὐτοῦ, καὶ εἶπεν αὐτοῖς· Αὐξάνεσθε καὶ πληθύνεσθε, καὶ πληρώσατε τὴν γῆν, καὶ κατακυριεύσατε αὐτῆς, καὶ ὁ φόβος ὑμῶν, καὶ ὁ τρόμος ἔσται ἐπὶ πᾶσι τοῖς θηρίοις, καὶ ἐπὶ πᾶσι τοῖς κτήνεσι τῆς γῆς, καὶ ἐπὶ πάντα τὰ ὄρνεα τοῦ οὐρανοῦ, καὶ ἐπὶ πάντα τὰ κινούμενα ἐπὶ τῆς γῆς, καὶ ἐπὶ πάντας τοὺς ἰχθύας τῆς θαλάσσης· ὑπὸ χεῖρας ὑμῖν δέδωκα. Οὐκοῦν ὅτε γέγονεν ἡμῶν ἀρχιερεὺς ὁ Χριστὸς, καὶ προσεκομίσθημεν δι’ αὐτοῦ νοητῶς εἰς ὀσμὴν εὐωδίας τῷ Θεῷ καὶ Πατρὶ, τότε καὶ εὐμενείας τῆς παρ’ αὐτοῦ πλουσίως ἠξιώμεθα, καὶ βεβαίαν ἐσχήκαμεν τὴν ὑπόθεσιν, τοῦ μηκέτι καθ’ ἡμῶν ἰσχῦσαι τὸν θάνατον. Λέλυται καὶ τὰ ἐξ ὀργῆς, οἴχεται δέ ποι καὶ τὰ ἐκ τῆς ἀρχαίας ἀρᾶς ἐκείνης.","english":"and the boy whom I chose. Above, then, of the lowliness in the world, the boastings in Christ.\n\n9. It has come to pass that Emmanuel is also High Priest over us, through whom we have obtained access to the Father and God, and we have been renewed to the beginning, the curse upon the first-formed, I mean, being dissolved. Now then, consider the things written thereafter. For when the earth dried up, it says, Noah came out of the ark, and all those with him. And he built, it says, an altar to God, and took from all the clean beasts, and from all the clean birds, and offered whole burnt offerings on the altar. And God smelled a sweet-smelling odor. And the Lord God said, having considered: I will no longer add to curse the earth because of the works of men. And again after other things: And the Lord God blessed Noah, and his sons, and said to them: Increase and multiply, and fill the earth, and rule over it, and your fear and your trembling shall be upon all the wild beasts, and upon all the cattle of the earth, and upon all the birds of the sky, and upon all the moving things on the earth, and upon all the fish of the sea; I have given them under your hands. Therefore, when Christ became our High Priest, and we were offered through him in a spiritual sense as a sweet-smelling odor to God and Father, then we were also deemed worthy of his abundant goodwill, and we obtained a firm foundation that death would no longer prevail against us. The things from wrath are dissolved, and the things from that ancient curse are gone.","structure":"narrative","commentary":[{"unit":"sense","kind":"sense","basis":"text","lemma":"Ἀνωτέρω δὴ οὖν","severity":"info","text":"Cyril transitions from a preceding discussion of worldly lowliness to the theme of boasting in Christ, using 'above, then' to signal a logical conclusion.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"term","kind":"term","basis":"text","lemma":"Ἀρχιερεὺς","severity":"info","text":"Cyril applies the title 'High Priest' to Emmanuel (Christ), a key Christological term in his typology, linking Christ's mediatorial role to the altar and sacrifice of Noah.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"scripture","kind":"scripture","basis":"text","lemma":"Ἐπειδὴ γὰρ ἐξηράνθη, φησὶν, ἡ γῆ","severity":"info","text":"Cyril paraphrases and expands the Genesis flood narrative (Gen 8:13–9:1 LXX), including Noah's altar, burnt offerings, God's sweet smell, the lifting of the curse, and the blessing to multiply and rule.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"background","kind":"background","basis":"text","lemma":"ὀσμὴν εὐωδίας","severity":"info","text":"The 'sweet-smelling odor' reflects the LXX's olfactory imagery of divine acceptance of sacrifice, which Cyril interprets as a type of Christ's offering of believers to God.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"structure","kind":"structure","basis":"text","lemma":"θ.","severity":"info","text":"The Greek text begins with a theta (θ.) marking a new section or argument, likely a scribal or editorial division in the manuscript tradition.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"reception","kind":"reception","basis":"text","lemma":"Λέλυται καὶ τὰ ἐξ ὀργῆς","severity":"info","text":"Cyril concludes that Christ's high priesthood dissolves the effects of divine wrath and the ancient curse, a soteriological claim typical of Alexandrian exegesis.","cites":[],"named_sources":[],"dropped_cites":[]}],"ambiguities":["The phrase 'the boy whom I chose' at the start is unclear in context; it may refer to a preceding biblical figure or a typological reference not fully preserved.","The Coptic cues for structural classification are not present in the Greek text; the classification 'narrative' is based on the source edition's metadata."],"confidence":"high","notes":[]},{"i":59,"ref":"p59","source":"Ηὐλογήμεθα γὰρ ἐν Χριστῷ, δι’ οὗ καὶ μεθ’ οὗ τῷ Θεῷ Πατρὶ ἡ δόξα, σὺν τῷ ἁγίῳ Πνεύματι εἰς τοὺς αἰῶνας τῶν αἰώνων. Ἀμήν.\n\nΠερὶ τῆς γυμνώσεως τοῦ Νῶε καὶ τοῦ Χάμ.\n\nα. Συμπεπερασμένων ἁπάντων τῶν ἐπὶ τῇ κιβωτῷ, καὶ παρῳχηκότος μὲν τοῦ κατακλυσμοῦ, γηπονοῦντος δὲ ἤδη τοῦ Νῶε, τίνα δὴ ἄρα τὰ ἐν αὐτῷ πεπραγμένα παρὰ τοῦ Χὰμ, πολυπραγμονήσει πάλιν ἡμῖν ὁ λόγος. Ἀναπείσει γὰρ δὴ τοὺς οἵπερ ἂν ἕλοιντο διαβιοῦν ἐννόμως τῆς εἰς τοὺς πατέρας αἰδοῦς οὐδὲν τὸ παράπαν ἡγεῖσθαι ἰσοστατοῦν, καὶ παραιτεῖσθαι σαφῶς ὥς τι τῶν σφαλερωτάτων τὸ κατά τι γοῦν ὅλως ἐπιμειδιᾷν αὐτοῖς, κἂν εἰ τοῦ πρέποντος ἔξω φέροιντο βραχὺ ταῖς τῆς φύσεως ἀσθενείαις ὑπενηνεγμένοι. Ὅτι γὰρ σεπτὸν ἀεί πώς ἐστι τῶν γονέων τὸ χρῆμα, καὶ αὐτὸς ὁ θεῖος ἡμᾶς ἐκπαιδεύει νόμος· προεπιτάξας γὰρ δεῖν ἐξ ὅλης ψυχῆς καὶ καρδίας τὸν ἕνα τε καὶ φύσει Θεὸν ἀγαπᾷν, Τίμα, φησὶ, τὸν πατέρα σου, καὶ μητέρα σου, ἵνα εὖ σοι γένηται, καὶ ἔσῃ μακρόβιος ἐπὶ τῆς γῆς. Ἐν εἰκόνι γὰρ ὥσπερ καὶ ἐν μιμήσει Θεοῦ καταλογισθεῖεν ἂν οἱ γεγεννηκότες. Μνήσθητι γὰρ, φησὶν, ὅτι δι’ αὐτῶν ἐγεννήθης. Ταύτῃ τοι πάλιν φησὶν, Ὀφθαλμὸν καταγελῶντα πατρὸς, καὶ ἀτιμάζοντα γῆρας μητέρος, ἐκκόψαισαν αὐτὸν κόρακες ἐκ τῶν φαράγγων. Ὅτι τοίνυν καὶ ἐν ἀρᾷ καὶ δίκῃ τὸ μὴ δεῖν οἴεσθαι τιμᾷν πατέρας, καὶ μὴν καὶ αἰδοῦς ἁπάσης ἀξιοῦν, καὶ διά γε τοῦ Χὰμ ἀναμάθοι τις ἂν καὶ λίαν εὐκόλως. Ἦσαν γὰρ, φησὶν, οἱ υἱοὶ Νῶε οἱ ἐξελθόντες ἐκ τῆς κιβωτοῦ, Σὴμ, Χὰμ, Ἰάφεθ. Χὰμ δὲ ἦν πατὴρ Χαναάν. Τρεῖς οὗτοί εἰσιν οἱ υἱοὶ Νῶε. Ἀπὸ τούτων διεσπάρησαν ἐπὶ πασᾶν τὴν γῆν.","english":"We are blessed in Christ, through whom and with whom glory is given to God the Father, together with the Holy Spirit, unto the ages of ages. Amen.\n\nConcerning the Nakedness of Noah and Ham.\n\n1. Now that all matters concerning the ark have been concluded, the flood has passed, and Noah is already tilling the soil, our discourse will again investigate for us what indeed was done by Ham in that context. For it will persuade those who choose to live lawfully that nothing at all is equivalent to reverence toward parents, and that they should clearly decline, as something most dangerous, even to smile at them at all, even if they should be carried a little outside what is fitting, having been overcome by the weaknesses of nature. For that the matter of parents is always something venerable, the divine law itself teaches us; for having first commanded that we must love the one and natural God with whole soul and heart, it says, \"Honor your father and your mother, that it may be well with you, and you shall be long-lived upon the earth.\" For those who have given birth would be reckoned as in an image and imitation of God. \"For remember,\" it says, \"that you were born through them.\" And again it says, \"Let crows peck out from the ravines the eye that laughs at a father and dishonors a mother's old age.\" Therefore, that it is both under curse and penalty to think it unnecessary to honor fathers, and indeed to deem them worthy of all reverence, one might learn also from Ham, and very easily. For it says, \"The sons of Noah who came out of the ark were Shem, Ham, and Japheth. Ham was the father of Canaan. These three are the sons of Noah. From these they were scattered over the whole earth.","structure":"narrative","commentary":[{"unit":"scripture","kind":"scripture","basis":"text","lemma":"Τίμα, φησὶ, τὸν πατέρα σου, καὶ μητέρα σου","severity":"info","text":"Cyril cites a version of the Decalogue commandment to honor parents, likely from Exod 20:12 LXX or a catechetical paraphrase.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"scripture","kind":"scripture","basis":"text","lemma":"Ὀφθαλμὸν καταγελῶντα πατρὸς, καὶ ἀτιμάζοντα γῆρας μητέρος, ἐκκόψαισαν αὐτὸν κόρακες","severity":"info","text":"This vivid curse is not from the canonical LXX; it may derive from a lost Jewish or early Christian paraenetic tradition.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"scripture","kind":"scripture","basis":"text","lemma":"οἱ υἱοὶ Νῶε οἱ ἐξελθόντες ἐκ τῆς κιβωτοῦ, Σὴμ, Χὰμ, Ἰάφεθ","severity":"info","text":"Cyril quotes Gen 9:18 LXX, naming the three sons of Noah after the flood.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"background","kind":"background","basis":"text","lemma":"γυμνώσεως τοῦ Νῶε καὶ τοῦ Χάμ","severity":"info","text":"The title refers to the episode in Gen 9:20-27 where Ham sees Noah's nakedness; Cyril interprets it as a moral lesson on filial reverence.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"structure","kind":"structure","basis":"text","lemma":"Συμπεπερασμένων ἁπάντων","severity":"info","text":"Cyril marks a transition from the ark narrative to the post-diluvian period, using a genitive absolute to signal closure of the previous topic.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"reception","kind":"reception","basis":"text","lemma":"Ἐν εἰκόνι γὰρ ὥσπερ καὶ ἐν μιμήσει Θεοῦ καταλογισθεῖεν ἂν οἱ γεγεννηκότες","severity":"info","text":"Cyril's analogy of parents as image and imitation of God reflects a common patristic theme, echoing the concept of the parent as a type of the divine.","cites":[],"named_sources":[],"dropped_cites":[]}],"ambiguities":["The source of the curse about crows pecking out the eye is uncertain; it may be a non-canonical proverb or a misremembered text.","The phrase 'γυμνώσεως τοῦ Νῶε' could refer to Noah's nakedness or to the act of uncovering; Cyril's moral reading is clear."],"confidence":"high","notes":[]},{"i":60,"ref":"p60","source":"Καὶ ἤρξατο Νῶε ἄνθρωπος γεωργὸς γῆς, καὶ ἐφύτευσεν ἀμπελῶνα, καὶ ἔπιεν ἐκ τοῦ οἴνου, καὶ ἐμεθύσθη, καὶ ἐγυμνώθη ἐν τῷ οἴκῳ αὐτοῦ· καὶ εἶδε Χὰμ ὁ πατὴρ Χαναὰν τὴν γύμνωσιν τοῦ πατρὸς αὐτοῦ, καὶ ἐξελθὼν ἐπήγγειλε τοῖς ἀδελφοῖς αὐτοῦ ἔξω. Καὶ λαβόντες Σὴμ καὶ Ἰάφεθ τὸ ἱμάτιον, ἐπέθεντο ἐπὶ τὰ δύο νῶτα αὐτῶν, καὶ ἐπορεύθησαν ὀπισθοφανῶς, καὶ συνεκάλυψαν τὴν γύμνωσιν τοῦ πατρὸς αὐτῶν, καὶ τὸ πρόσωπον αὐτῶν ὀπισθοφανὲς, καὶ τὴν γύμνωσιν τοῦ πατρὸς οὐκ εἶδον. Ἐξένηψε δὲ Νῶε ἀπὸ τοῦ οἴνου, καὶ ἔγνω ὅσα ἐποίησεν αὐτῷ ὁ υἱὸς αὐτοῦ ὁ νεώτερος, καὶ εἶπεν· Ἐπικατάρατος Χαναὰν, παῖς οἰκέτης ἔσται τοῖς ἀδελφοῖς αὐτοῦ, καὶ εἶπεν· Εὐλογητὸς Κύριος ὁ Θεὸς Σὴμ, καὶ ἔσται Χαναὰν παῖς αὐτοῦ. Πλατύναι ὁ Θεὸς τῷ Ἰάφεθ, καὶ κατοικησάτω ἐν τοῖς σκηνώμασι Σὴμ, καὶ γενηθήτω Χαναὰν παῖς αὐτοῦ. Νῶε μὲν γὰρ ἀμπελῶνα πεφυτευκὼς, τῶν οἰκείων ἐνεφορεῖτο πόνων, καὶ κάτοινος μὲν ἀσυνήθως ἦν. Ἀδόκητον δὲ φιλοινίας ἔγκλημα, τὴν ἀνεθέλητον ὑπομείνας γύμνωσιν, οἴκοι τε καὶ ἄποπτος ἦν τοῖς πολλοῖς. Ὁ δὲ τὰς φρένας οὐκ ἀσφαλὴς, φημὶ δὴ τὸν Χὰμ, τῆς θέας τὸ ἀπρεπὲς ἀνοσίου γέλωτος ἐποιεῖτο πρόφασιν· καίτοι καταμφιάσαι δὲ, μονονουχὶ δὲ καὶ ἐπαμῦναι τῷ φύσαντι, μέθῃ πλεονεκτουμένῳ, καὶ τοῖς ἐξ οἴνου πταίσμασιν ὑπενηνεγμένῳ. Ἀλλὰ παρεὶς τὰ τοιάδε, καὶ τῆς εἰς τὸν φύσαντα τιμῆς οὐ μετρίως ὀλιγωρῶν, προξενεῖν ἐπείγεται τοῖς ἄλλοις τὴν θέαν, καὶ σκηνὴν οἷά τινα προσθεὶς τὸν πρεσβύτην, γελᾷν ἀναπείθει τοὺς ἀδελφούς. Οἵδε ἦσαν ἀμείνους τῆς ἐν αὐτῷ δυσβουλίας·","english":"And Noah, a man who tilled the earth, began to plant a vineyard, and he drank of the wine, and became drunk, and was naked in his house. And Ham, the father of Canaan, saw the nakedness of his father, and going out, he reported it to his brothers outside. And Shem and Japheth took a garment, placed it upon their two backs, and walked backwards, and covered the nakedness of their father, with their faces turned backward, and they did not see the nakedness of their father. And Noah sobered up from the wine, and knew all that his younger son had done to him, and said: Cursed be Canaan; he shall be a servant boy to his brothers. And he said: Blessed be the Lord God of Shem, and Canaan shall be his servant. May God enlarge Japheth, and let him dwell in the tents of Shem, and let Canaan be his servant. For Noah, having planted a vineyard, partook of his own labors, and was unaccustomedly drunk with wine. And an unexpected charge of drunkenness, he underwent an involuntary nakedness, being at home and out of sight of most. But the one not sound in mind, I mean Ham, made the impropriety of the sight a pretext for unholy laughter; although he should have covered, and indeed aided his begetter, overcome by drunkenness and overtaken by the faults from wine. But neglecting such things, and caring little for the honor due to his begetter, he hastens to procure the sight for the others, and presenting the old man as if on a stage, he persuades his brothers to laugh. But they were better than the evil counsel in him.","structure":"narrative","commentary":[{"unit":"scripture","kind":"scripture","basis":"text","lemma":"Καὶ ἤρξατο Νῶε ... ἐγυμνώθη ἐν τῷ οἴκῳ αὐτοῦ","severity":"info","text":"Cyril paraphrases the biblical account of Noah's drunkenness and nakedness (Gen 9:20-21 LXX), expanding it with midrashic detail.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"background","kind":"background","basis":"text","lemma":"ὀπισθοφανῶς","severity":"info","text":"The adverb 'backwards-facing' describes the respectful act of Shem and Japheth covering Noah without seeing his nakedness, a motif of filial piety in Jewish and Christian exegesis.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"term","kind":"term","basis":"glossary","lemma":"Χὰμ","severity":"info","text":"Ham is consistently identified as the father of Canaan; Cyril follows the LXX genealogy (Gen 9:18) and the curse tradition linking Ham's disrespect to Canaan's servitude.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"reception","kind":"reception","basis":"text","lemma":"σκηνὴν οἷά τινα προσθεὶς τὸν πρεσβύτην","severity":"info","text":"Cyril compares Ham's exposure of Noah to a theatrical spectacle, a rhetorical trope common in patristic moralizing against irreverence.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"structure","kind":"structure","basis":"text","lemma":"Οἵδε ἦσαν ἀμείνους τῆς ἐν αὐτῷ δυσβουλίας","severity":"info","text":"This concluding sentence contrasts the virtuous brothers with Ham's evil counsel, reinforcing the moral dichotomy typical of Cyril's exegetical narratives.","cites":[],"named_sources":[],"dropped_cites":[]}],"ambiguities":["The Greek text does not specify whether the 'garment' (ἱμάτιον) is a single shared cloak or two separate items; Cyril's phrasing 'upon their two backs' suggests one garment held between them."],"confidence":"high","notes":[]},{"i":61,"ref":"p61","source":"κατασοφιζόμενοι δὲ τὸ συμβεβηκὸς, καὶ τῆς θέας τὸ ἀκαλλὲς τοῖς περιβλήμασιν ἀφανίζοντες, ἀνόπιν ἐβάδιζον. Ἐδόκει γὰρ εὐσεβεῖν αὐτοῖς, καὶ μηροὺς αἰδεῖσθαι πατρὸς, δι’ ὧν καὶ γεγόνασιν. Ἐπεὶ δὲ διεγηγερμένος ἐν αἰσθήσει τοῦ πράγματος γέγονεν ὁ πατὴρ, ἐπαρᾶται μὲν εὐθὺς τὸν τοῦ πρέποντος, καὶ τῆς εἰς αὐτὸν αἰδοῦς ἠφειδηκότα παραλόγως, καὶ ζυγὸν αὐτῷ τὸν οἰκετικὸν ἐπετίθει δικαίως, Χαναὰν ὀνομάζων διὰ τοὺς ἐξ αὐτοῦ Χαναναίους, οἳ καὶ τῆς δίκης αὐτῷ συμμεθέξειν ἔμελλον. Παγγενῆ γὰρ ἐκολάζετο. Εὐλόγηκε δὲ τοὺς τιμήσαντας.\n\nβ. Ἐμφήνειε δ’ ἂν αἰνιγματωδῶς καὶ τόδε δὴ πάλιν τὸ ἐπὶ τοῖς Ἰουδαίοις μυστήριον. Τρεῖς μὲν γὰρ οἱ πάντες γεγόνασι λαοὶ, ὅ τε ἐν πρώτῳ καιρῷ καθάπερ καὶ ὁ Σὴμ, καὶ μὴν καὶ ὁ διὰ μέσου κατὰ τὸν ἐπάρατον Χὰμ, καὶ ὁ τρίτος ὁ λοῖσθος νοοῖτο δ’ ἂν ὡς ἐν τελευταίοις Ἰάφεθ, ὃς ἑρμηνεύεται πλατυσμός. Ἐπειδὴ δὲ ἡμῖν ἀπεκάλυψεν ὁ Θεὸς καὶ Πατὴρ τὸν ἴδιον Υἱὸν, ὃς διὰ μηρῶν σημαίνεται, καὶ ὅσον ἧκεν εἰπεῖν εἰς τὸ νοητὸν τῆς θεότητος κάλλος, ἀσχήμονά τε καὶ ἀτερπῆ διὰ τὸ ἀνθρώπινον· Οὐδὲ γὰρ εἶχεν εἶδος, οὐδὲ κάλλος, κατὰ τὴν τοῦ προφήτου φωνήν· τότε δὴ τότε, καθὰ καὶ αὐτὴ τῶν πραγμάτων ἐπιμαρτυρήσειεν ἂν ἡ ἔκβασις, ὁ μὲν πρῶτός τε καὶ λοῖσθος λαὸς, τουτέστιν, οἱ ἐν ἀρχῇ καὶ πρῶτοι πιστεύσαντες, καὶ μὴν καὶ ὁ κληθησάμενος ἐν ἐσχάτοις, δεδυσώπηνται τὸν Ἐμμανουήλ. Εὐλόγηνται δὲ δι’ αὐτοῦ παρὰ τοῦ Θεοῦ καὶ Πατρός.","english":"They, cunningly covering up what had happened and concealing the unseemliness of the sight with garments, walked backwards. For it seemed to them an act of piety to be ashamed of their father’s thighs, through which they themselves had been born. But when the father, having awakened, became aware of the matter, he immediately cursed the one who had recklessly disregarded what was fitting and the respect due to him, and justly placed upon him the yoke of servitude, naming him Canaan because of the Canaanites who would come from him, who were also to share in his punishment. For he was punished in his whole lineage. But he blessed those who had honored him.\n\n2. This again would enigmatically signify the mystery concerning the Jews. For there have been three peoples in all: the one in the first age, like Shem; and also the one in the middle, like the accursed Ham; and the third, the last, which would be understood as Japheth, who is interpreted as “broadening.” But since God the Father has revealed to us his own Son, who is signified by the thighs, and, as far as it is possible to speak of the intelligible beauty of the divinity, it is unseemly and unpleasing because of the human element—for, according to the voice of the prophet, it had neither form nor beauty—then indeed, as the outcome of events itself would bear witness, the first and the last people, that is, those who believed at the beginning and first, and also the one called in the last times, have been put to shame before Emmanuel. They have been blessed through him by God the Father.","structure":"narrative","commentary":[{"unit":"sense","kind":"sense","basis":"text","lemma":"μηρῶν","severity":"info","text":"Cyril interprets the 'thighs' (μηρῶν) of Noah as a type of the Son of God, drawing on a patristic trope that the thigh symbolizes generation and hidden divinity.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"term","kind":"term","basis":"glossary","lemma":"Ἰάφεθ","severity":"info","text":"Japheth is etymologized as 'broadening' (πλατυσμός), a standard Greek etymology (cf. Philo, Gen. 1.2) that Cyril uses to denote the Gentile nations.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"scripture","kind":"scripture","basis":"text","lemma":"οὐδὲ εἶχεν εἶδος, οὐδὲ κάλλος","severity":"info","text":"Cyril alludes to LXX Psalm 49:2 (ἀπὸ τοῦ κάλλους αὐτοῦ) or a similar prophetic phrase; the exact source is uncertain but echoes the idea of divine formlessness.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"background","kind":"background","basis":"background","lemma":"Χαναὰν","severity":"info","text":"Cyril follows the tradition (cf. Gen 9:20-27 LXX) that Ham’s son Canaan is cursed to servitude, explaining the Canaanites’ subjugation as inherited punishment.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"structure","kind":"structure","basis":"text","lemma":"β.","severity":"info","text":"The passage is divided into two sections: the first (α) retells the Noah narrative; the second (β) applies it typologically to the three peoples (Jews, Hamites, Gentiles) and Christ.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"reception","kind":"reception","basis":"text","lemma":"Ἐμμανουήλ","severity":"info","text":"Cyril uses 'Emmanuel' (Ἐμμανουήλ) as a Christological title, common in Alexandrian exegesis, to link the Noahic typology to the incarnation and the revelation of the Son.","cites":[],"named_sources":[],"dropped_cites":[]}],"ambiguities":["The phrase 'οὐδὲ εἶχεν εἶδος, οὐδὲ κάλλος' is not a direct quotation from a known LXX verse; it may be a paraphrase or conflation of several prophetic passages.","The identification of the 'first and last people' with believers in Christ is ambiguous: Cyril may refer to Jewish Christians and Gentile converts, but the text does not specify."],"confidence":"high","notes":[]},{"i":62,"ref":"p62","source":"Ὁ δέ γε τοῖν δυοῖν μεταξὺ γεγονὼς, καταμειδιάσας ὥσπερ Χριστοῦ διὰ τὸ τῆς ἀνθρωπότητος ἀκαλλὲς, καὶ τὸν ἐκ Θεοῦ πεφηνότα Υἱὸν κατὰ πολλοὺς ἀτιμάσας τρόπους, ἐν τῷ τῆς δουλείας ἀπομεμένηκε τρόπῳ, καὶ τῆς τῶν πατέρων ἐλευθερίας ἀπώλισθεν. Ὅτι δὲ ἔμελλον οἱ ἐν ἐσχάτοις καιροῖς ἐκ τῶν Ἰουδαίων πιστεύσαντες τῶν πρώτων ἔσεσθαι κοινωνοὶ μονονουχὶ καὶ ὁμέστιοι· ἅτε δὴ καὶ εἰς μίαν συνενεχθέντες πόλιν, ἤγουν αὐλὴν ἢ ἑστίαν, τουτέστι τὴν Ἐκκλησίαν, ὑπέφηνεν εἰπὼν, Πλατύναι ὁ Θεὸς τῷ Ἰάφεθ, τουτέστι, τῷ τρίτῳ καὶ ἐν ἐσχάτοις· τρίτος γὰρ ὁ Ἰάφεθ· καὶ κατοικησάτω ἐν τοῖς σκηνώμασι τοῦ Σὴμ, τουτέστι, τοῦ πρώτου· καὶ γενηθήτω Χαναὰν παῖς αὐτῶν· τοῦτο, οἶμαι, ἐστὶν ὅπερ ἔφη Χριστὸς τοῖς Ἰουδαίων δήμοις· Ἀμὴν, ἀμὴν λέγω ὑμῖν, ὅτι πᾶς ὁ ποιῶν τὴν ἁμαρτίαν, δοῦλός ἐστι τῆς ἀμαρτίας. Ὁ δὲ δοῦλος οὐ μένει ἐν τῇ οἰκίᾳ εἰς τὸν αἰῶνα, ὁ υἱὸς μένει εἰς τὸν αἰῶνα· ἐὰν οὖν ὁ υἱὸς ὑμᾶς ἐλευθερώσῃ, ἐλεύθεροι ἔσεσθε. Καταμειδιάσαντες γὰρ οἱ τάλανες Ἰουδαῖοι τῆς τοῦ Σωτῆρος ἡμῶν οἰκονομίας, καὶ τὴν ἀποκάλυψιν αὐτοῦ τὴν παρὰ τοῦ Θεοῦ καὶ Πατρὸς εἰς ἡμᾶς γενομένην οὐ τετιμηκότες, ἐν τῷ τῆς δουλείας μεμενήκασι πνεύματι.","english":"But the one born between the two, having sneered as it were at Christ because of the unseemliness of his humanity, and having dishonored the Son who appeared from God in many ways, has remained in the state of slavery and has slipped away from the freedom of the fathers. And that those from among the Jews who believed in the last times were to be sharers and almost housemates of the first—since indeed they were gathered into one city, that is, a court or hearth, namely the Church—he indicated by saying, \"May God enlarge Japheth,\" that is, the third and last; for Japheth is third, \"and let him dwell in the tents of Shem,\" that is, the first, \"and let Canaan be their servant.\" This, I think, is what Christ said to the Jewish multitudes: \"Truly, truly I say to you, that everyone who commits sin is a slave of sin. But the slave does not remain in the house forever; the son remains forever. Therefore, if the son sets you free, you will be free.\" For the wretched Jews, having sneered at the economy of our Savior and not having honored his revelation from God the Father to us, have remained in the spirit of slavery.","structure":"narrative","commentary":[{"unit":"sense","kind":"sense","basis":"text","lemma":"καταμειδιάσας","severity":"info","text":"Cyril uses καταμειδιάσας (sneering) to characterize the second son's contempt for Christ's humanity, linking it to the Jews' rejection of the incarnation.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"scripture","kind":"scripture","basis":"text","lemma":"Πλατύναι ὁ Θεὸς τῷ Ἰάφεθ","severity":"info","text":"Cyril cites a paraphrase of Genesis 9:27 (LXX: πλατύναι ὁ θεὸς τῷ Ἰάφεθ), interpreting Japheth as the third son and a type of later Gentile believers.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"scripture","kind":"scripture","basis":"text","lemma":"Ἀμὴν, ἀμὴν λέγω ὑμῖν","severity":"info","text":"Cyril attributes a saying to Christ about sin, slavery, and sonship; this is not a canonical verse but a free composition echoing Johannine themes (cf. John 8:34-35).","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"background","kind":"background","basis":"text","lemma":"Ἰάφεθ","severity":"info","text":"Japheth (Japheth) is the third son of Noah in the table of nations (Gen 10:2 LXX). Cyril allegorizes the three sons as chronological stages: Shem (first), Ham (middle), Japheth (last).","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"reception","kind":"reception","basis":"text","lemma":"τῶν Ἰουδαίων πιστεύσαντες","severity":"info","text":"Cyril envisions Jewish believers in the last times joining the Church, a typological reading of Japheth dwelling in Shem's tents, reflecting early Christian supersessionist eschatology.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"caution","kind":"caution","basis":"text","lemma":"Ὁ δέ γε τοῖν δυοῖν μεταξὺ γεγονὼς","severity":"caution","text":"The referent of 'the one born between the two' is ambiguous in the Coptic context; Cyril likely means Ham, the middle son of Noah, but the passage's preceding narrative is lost.","cites":[],"named_sources":[],"dropped_cites":[]}],"ambiguities":["The identity of 'the one born between the two' is not explicit in the surviving text; Cyril likely refers to Ham, but the preceding narrative is missing.","The Christ saying quoted is not a direct biblical citation; its source is unclear, possibly a lost apocryphon or Cyril's own paraphrase."],"confidence":"high","notes":[]},{"i":63,"ref":"p63","source":"Περὶ τοῦ πύργου καὶ τῆς αὐτοῦ κατασκευῆς.\n\nἘλελοίπει μὲν οὐδὲν τῇ ἀνθρωπείᾳ φύσει πρὸς τὸ εὖ εἶναι καὶ εὐημερεῖν. Πλήρη γὰρ αὐτὴν ἀπετέλει καὶ παντὸς ἐπίμεστον ἀγαθοῦ ὁ τῶν ὅλων Ποιητής. Ὑπενήνεκται δὲ πρὸς τὸ μεῖον ἡ πρὶν μεγάλη ζημιουμένη κατὰ βραχὺ, τὰ δι’ ὧν ἦν εἰκὸς ὁρᾶσθαι σεπτὴν, καὶ ἀρτίως ἔχουσαν εἰς τὸ λίαν ἐπιπρεπές. Οἷον φέρε εἰπεῖν, ἀπημπόληκε μὲν τὸ ἄφθαρτον ἐν Ἀδάμ. Εἴρηται γὰρ πρὸς αὐτὸν, Γῆ εἶ, καὶ εἰς γῆν ἀπελεύσῃ. Ἐστέρηται δὲ μετὰ τοῦτο τοῦ πνεύματος. Ἐπειδὴ γὰρ μόνα φρονεῖν ἐθέλοντας τὰ σαρκὸς ἀνόσιά τε καὶ μυσαρώτατα πάθη τοὺς ἐπὶ γῆς ἑώρα Θεὸς, Οὐ μὴ καταμείνῃ τὸ πνεῦμά μου, φησὶν, ἐν τοῖς ἀνθρώποις τούτοις, διὰ τὸ εἶναι αὐτοὺς σάρκας. Ἀλλ’ ἰδοὺ δή τι καὶ ἕτερον ὑπομένει πάλιν. Ἐπ’ ἀνοσίοις γὰρ σκέμμασι καὶ ἀποπλήκτοις εἰκαιοβουλείαις κατεγνωσμένοι τινὲς εἰς ἑτεροίαν αὐτὴν καὶ ἀσύμφωνον ἐκκομίζουσι γλῶσσαν. Ἦν μὲν γὰρ, φησὶ, πᾶσα ἡ γῆ χεῖλος ἒν, καὶ φωνὴ μία πᾶσι. Καὶ ἐγένετο ἐν τῷ κινῆσαι αὐτοὺς ἀπὸ ἀνατολῶν, εὗρον πεδίον ἐν γῇ Σεναὰρ, καὶ κατῴκησαν ἐκεῖ, καὶ εἶπεν ἄνθρωπος τῷ πλησίον· Δεῦτε, πλινθεύσωμεν πλίνθους, καὶ ὀπτήσωμεν αὐτὰς πυρί. Καὶ ἐγένετο αὐτοῖς ἡ πλίνθος εἰς λίθον· καὶ ἄσφαλτος ἦν αὐτοῖς ὁ πιλός. Καὶ εἶπαν, Δεῦτε, οἰκοδομήσωμεν ἑαυτοῖς πόλιν καὶ πύργον, οὗ ἡ κεφαλὴ ἔσται ἕως τοῦ οὐρανοῦ, καὶ ποιήσωμεν ἑαυτοῖς ὄνομα πρὸ τοῦ διασπαρῆναι ἐπὶ πᾶσαν τὴν γῆν. Εἶτα κάτεισιν ὁ Θεὸς, οὕτω γὰρ ἔφη τὸ Γράμμα τὸ ἱερὸν, καὶ συγχεῖ μὲν αὐτῶν τὰς γλώσσας, κατασκεδάννυσι δὲ καὶ εἰς πᾶσαν αὐτοὺς τὴν γῆν.","english":"Concerning the tower and its construction.\n\nNothing was lacking to human nature for its well-being and prosperity. For the Maker of all things had rendered it complete and filled with every good. But it has been brought down to a lesser state, being gradually damaged in its former greatness, losing the things through which it was fittingly seen as venerable and perfectly suited to the utmost seemliness. For example, to speak plainly, it has sold off the incorruptible in Adam. For it was said to him, \"You are earth, and to earth you shall return.\" And after this, it was deprived of the spirit. For since God saw that those on earth wished to think only of the unholy and most abominable passions of the flesh, he says, \"My spirit will not remain among these men, because they are flesh.\" But behold, yet another thing it endures again. For some, condemned for unholy designs and senseless vain plans, bring it forth into a different and discordant tongue. For it was, they say, that the whole earth was one lip and one voice for all. And it happened that when they moved from the east, they found a plain in the land of Shinar, and they settled there, and a man said to his neighbor, \"Come, let us make bricks and bake them with fire.\" And the brick became for them as stone; and asphalt was their mortar. And they said, \"Come, let us build for ourselves a city and a tower, whose top will reach to heaven, and let us make a name for ourselves before we are scattered over the whole earth.\" Then God descends—for so the sacred text says—and confuses their tongues, and scatters them over the whole earth.","structure":"narrative","commentary":[{"unit":"structure","kind":"structure","basis":"text","lemma":"Περὶ τοῦ πύργου καὶ τῆς αὐτοῦ κατασκευῆς","severity":"info","text":"The heading introduces a new section on the Tower of Babel narrative, following a typological discussion of the two sons (Ishmael and Isaac) and the fate of unbelieving Jews.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"scripture","kind":"scripture","basis":"text","lemma":"Γῆ εἶ, καὶ εἰς γῆν ἀπελεύσῃ","severity":"info","text":"Cyril adapts the divine sentence from Genesis 3:19 (LXX: 'Earth you are, and to earth you shall return'), applying it to Adam as a loss of incorruptibility.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"scripture","kind":"scripture","basis":"text","lemma":"Οὐ μὴ καταμείνῃ τὸ πνεῦμά μου ... διὰ τὸ εἶναι αὐτοὺς σάρκας","severity":"info","text":"Cyril paraphrases Genesis 6:3 (LXX: 'My spirit will not remain among these men, because they are flesh'), linking the antediluvian corruption to the loss of the spirit.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"scripture","kind":"scripture","basis":"text","lemma":"πᾶσα ἡ γῆ χεῖλος ἓν, καὶ φωνὴ μία πᾶσι","severity":"info","text":"Cyril cites an extra-biblical tradition of primordial linguistic unity, not found in the canonical Genesis account, as a prelude to the Tower story.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"background","kind":"background","basis":"text","lemma":"πύργου","severity":"info","text":"The Tower of Babel narrative (Genesis 11:1-9) is here interpreted as a symbol of human pride and divine punishment, with the confusion of tongues as a consequence of impiety.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"caution","kind":"caution","basis":"text","lemma":"Ἐλελοίπει μὲν οὐδὲν τῇ ἀνθρωπείᾳ φύσει","severity":"caution","text":"The opening statement on human nature's original perfection may reflect a theological gloss rather than a strict exegesis of Genesis; Cyril's typological method blends salvation history with moral allegory.","cites":[],"named_sources":[],"dropped_cites":[]}],"ambiguities":["The phrase 'εἶτα κάτεισιν ὁ Θεὸς' may imply a literal descent of God, but Cyril likely reads it as a narrative device; the source of the extra-biblical tradition about a single lip and voice is unclear."],"confidence":"high","notes":[]},{"i":64,"ref":"p64","source":"Ἐπετίμα μὲν γὰρ τοῖς ἐπιχειρήμασιν ὁ τῶν ὅλων Θεὸς, οὐ δέδιε δὲ τὸ συμπέρασμα· ὡς δὲ ὑπέροπτόν τι βεβουλευμένους, ἡμερότητι τῇ ἐμφύτῳ χρώμενος, ὑποπαύει τῶν ἐγχειρημάτων τῇ πολυγλωσσίᾳ· σημαίνων ὅτι τὰς ὑπὲρ ἄνθρωπον σκέψεις, καὶ εἰ φέροιντό πως διὰ τῶν ἀμηχάνων, οὐκ ἀνεπιπλήκτους ἐᾷ. Αὐτὰς δὲ συγχεῖ τὰς γλώσσας, τὰ γάρ τοι μόνης τῆς τοῦ Δημιουργοῦ δεόμενα τέχνης, καὶ μέν τοι καὶ ἐξουσίας, ἁρμόσειεν ἂν οὐχ ἑτέρῳ τῳ ποθεν, ἀλλ’ αὐτῷ δὴ καὶ μόνῳ. Γλώσσης δὲ μεταπλασμὸν, καὶ τὸ ἐξευρύνεσθαι λόγον εἰς ἠχὼ τὴν διάφορον, ἀναθείη τις ἂν εἰκότως τῷ γε ἀληθῶς μόνῳ τε καὶ κατὰ φύσιν Δημιουργῷ. Ἀμοιρήσειε δ’ ἂν οὔτι που τὸ γεγονὸς, τοῦ σφόδρα εἰκότως διαγελᾶσθαι δεῖν.\n\nὙπειλήφασι γὰρ, οὐκ οἶδ’ ὅπως, πάντη τε καὶ πάντως ἰσχύσειν καὶ ἄχρις ἂν αὐτῶν οὐρανῶν τὸν ἐκ πλίνθου τε καὶ γῆς ἀναδείμασθαι πύργον. Εἶεν δ’ ἂν εἰς τύπον, οἶμαί που, καὶ αὐτοὶ δὴ πάλιν τῆς Ἰουδαίων ἀσυνεσίας, εὑρήσειν ὑπειληφότων τὴν πρὸς Θεὸν οἰκειότητα· μονονουχὶ δὲ καὶ αὐτὴν τὴν εἰς τὰ ἄνω πορείαν, οὐ διά γε τοῦ δρᾷν ἑλέσθαι τυχὸν τὰ αὐτῷ δοκοῦντα καὶ φίλα, οὔτε μὴν διὰ πίστεως τῆς εἰς Χριστὸν, ἀλλ’ ὥσπερ τινὰ πύργον ἐξανιστάντων, ἀμαθῶς τὸ ἐπὶ γυμνῇ καὶ μόνῃ τῇ τῶν πατέρων εὐκλείᾳ φρονῆσαι τὰ ὑψηλά. Ἄνω τε γὰρ καὶ κάτω τὸν Ἀβραὰμ ὀνομάζοντες, καὶ γηΐνοις αὐχήμασι τὴν ἰδίαν ὥσπερ οἰκοδομοῦντες δόξαν, ἀεί πως κατεγινώσκοντο. Ἀλλ’ ἐπετίμα μὲν τοῖς τὸν πύργον τεκταινομένοις ὁ Θεὸς, καὶ εἰς πολλὰς αὐτοὺς κατεμέριζε γλώσσας. Προαναφώνησιν δὲ ὥσπερ τινὰ γενέσθαι φαμὲν, τὸ ἐπ’ ἐκείνοις τότε, τῶν τοῖς Ἰουδαίοις συμβεβηκότων.","english":"He was rebuking the undertakings of the God of all, but he did not fear the conclusion; and as if they had planned something arrogant, using his innate gentleness, he restrains them from their enterprises by means of the confusion of tongues, indicating that he does not leave unchecked thoughts that are beyond human capacity, even if they are somehow carried through impossibilities. He confuses the tongues themselves, for things that require only the skill of the Creator, and indeed also his authority, would be fitting for no other source, but for him alone. And one would reasonably attribute the transformation of a tongue and the expansion of speech into different sounds to the one who is truly alone and by nature the Creator. The event would not lack being very reasonably subject to ridicule.\n\nFor they supposed, I know not how, that they would prevail entirely and completely and would build a tower of brick and earth as far as the heavens themselves. And they would be, I think, a type again of the folly of the Jews, who supposed they would find intimacy with God, and almost the very journey upward, not by choosing to do what pleases him, nor by faith in Christ, but as if erecting some tower, ignorantly thinking of high things based on the bare and sole glory of the fathers. For up and down they name Abraham, and building their own glory with earthly boasts, they were always somehow condemned. But God was rebuking those who were constructing the tower, and he divided them into many tongues. And we say that what happened then was a kind of prefiguration of what befell the Jews.","structure":"narrative","commentary":[{"unit":"sense","kind":"sense","basis":"text","lemma":"Ἐπετίμα μὲν γὰρ τοῖς ἐπιχειρήμασιν ὁ τῶν ὅλων Θεὸς, οὐ δέδιε δὲ τὸ συμπέρασμα","severity":"info","text":"The Greek text is ambiguous: the subject of 'rebuking' could be God, but the clause 'he did not fear the conclusion' seems to refer to the tower-builders. The English draft misreads 'he' as God throughout, but Cyril likely contrasts God's rebuke with the builders' fearlessness.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"term","kind":"term","basis":"glossary","lemma":"προαναφώνησις","severity":"info","text":"προαναφώνησις (proanaphōnēsis) is a rhetorical term meaning 'prefiguration' or 'foreshadowing'. Cyril uses it to link the Tower of Babel story to the later dispersion of the Jews, a key typological move in his commentary.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"scripture","kind":"scripture","basis":"text","lemma":"πύργον","severity":"info","text":"The tower of brick and earth alludes to Genesis 11:3-4 (LXX), where humanity builds a tower to reach heaven. Cyril's phrase 'as far as the heavens themselves' echoes the biblical account.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"background","kind":"background","basis":"text","lemma":"Ἰουδαίων ἀσυνεσίας","severity":"info","text":"Cyril's polemic against Jews who 'name Abraham' and rely on ancestral glory reflects 4th-5th century Christian-Jewish debates, where Christians claimed spiritual kinship with God through Christ, not lineage.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"reception","kind":"reception","basis":"text","lemma":"τύπον","severity":"info","text":"Cyril interprets the tower-builders as a 'type' (τύπον) of Jewish folly, a typological reading common in Alexandrian exegesis. This prefigures the dispersion of Jews after the destruction of the Second Temple.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"caution","kind":"caution","basis":"text","lemma":"οὐ δέδιε δὲ τὸ συμπέρασμα","severity":"caution","text":"The Greek phrase 'οὐ δέδιε δὲ τὸ συμπέρασμα' is syntactically ambiguous: it could mean 'he (God) did not fear the outcome' or 'they (the builders) did not fear the result'. The English draft opts for the former, but the latter aligns better with the context of human arrogance.","cites":[],"named_sources":[],"dropped_cites":[]}],"ambiguities":["The subject of 'rebuking' in the first sentence is ambiguous: the Greek could be read as God rebuking the builders, but the clause 'he did not fear the conclusion' may refer to the builders' lack of fear. The English draft assigns both to God, but Cyril's syntax allows for a shift in subject."],"confidence":"high","notes":[]},{"i":65,"ref":"p65","source":"Φρονοῦντας γὰρ λίαν τὰ ὑψηλὰ, καὶ δι’ ὧν ἥκιστα χρὴ τὴν εἰς τὰ ἄνω ζητοῦντας πορείαν, κατεσκέδασεν εἰς πολυγλωσσίαν, τουτέστιν, εἰς πάντα τὰ ἔθνη. Διεσπάρησαν γὰρ χώρας τε τῆς σφῶν καὶ πόλεως, καὶ οἴκων ἀπηλαμένοι, καὶ γεγόνασι πλανῆται ἐν τοῖς ἔθνεσι, κατὰ τὴν Προφήτου φωνήν. Ἀλλ’ ἐν Χριστῷ τὸ πολύγλωσσον, σημεῖον ἦν ἀγαθόν. Συνηγμένων γὰρ τῶν μαθητῶν κατὰ τὴν ἡμέραν τῆς Πεντηκοστῆς εἰς οἶκον ἕνα· Ἐγένετο, φησὶν, ἐκ τοῦ οὐρανοῦ ἄφνω ἦχος, ὥσπερ φερομένης πνοῆς βιαίας, καὶ ἐπλήρωσεν ὅλον τὸν οἶκον οὗ ἦσαν καθήμενοι. Καὶ ὤφθησαν αὐτοῖς διαμεριζόμεναι γλῶσσαι ὡσεὶ πυρὸς, ἐκάθισέ τε ἐφ’ ἕνα ἕκαστον αὐτῶν, καὶ ἐπλήσθησαν ἄπαντες Πνεύματος ἁγίου, καὶ ἤρξαντο λαλεῖν ἑτέραις γλώσσαις, καθὼς τὸ Πνεῦμα ἐδίδου αὐτοῖς ἀποφθέγγεσθαι. Τί δὲ δὴ καὶ ἐλάλουν; χορηγοῦντος τοῦ Πνεύματος τὴν εἰς τὰ ἄνω πορείαν, τὴν εἰς οὐρανοὺς ἀνάβασιν ἐν Χριστῷ διὰ πίστεως, τὴν ἁπάντων τῶν κατὰ τὴν οἰκουμένην γλωσσῶν, ἤτοι λαῶν ἢ ἐθνῶν εἰς ἑνότητα συνδρομὴν ἐν Πνεύματι. Ἐξωμολογεῖτο γὰρ ἅπασα γλῶσσα βροτῶν τῷ Χριστῷ, καὶ τὰ αὐτοῦ ἐλάλει μυστήρια. Οὐκοῦν ἐπὶ μὲν τοῦ πύργου σκεδασμοῦ καὶ ἀποδρομῆς τῆς εἰς πάντα τὰ ἔθνη, σημεῖον ἦν ἡ πολυγλωσσία· ἐπὶ δὲ τοῦ Χριστοῦ, τῆς εἰς ἑνότητα διὰ Πνεύματος συνδρομῆς, καὶ τῆς εἰς τὰ ἄνω πορείας. Γέγονε γὰρ ἡμῖν ὁ Χριστὸς, πύργος ἰσχύος, κατὰ τὴν τοῦ Ψάλλοντος φωνὴν, εἰς τὴν ἄνω διακομίζων πόλιν, καὶ τοῖς τῶν ἁγίων ἀγγέλων συνάπτων χοροῖς τοὺς ἐπὶ τῆς γῆς.","english":"For they were thinking too highly, and seeking a way upward by means that were least appropriate, and he scattered them into a multitude of tongues, that is, into all the nations. For they were dispersed, driven away from their own country and city and homes, and became wanderers among the nations, according to the word of the Prophet. But in Christ, the multitude of tongues was a good sign. For when the disciples were gathered together on the day of Pentecost in one house, there came, it is said, suddenly from heaven a sound, like a violent wind being borne, and it filled the whole house where they were sitting. And tongues as of fire were seen dividing among them, and it settled upon each one of them, and they were all filled with the Holy Spirit, and began to speak in other tongues, as the Spirit gave them utterance. And what indeed did they speak? The Spirit providing the way upward, the ascent into the heavens in Christ through faith, the convergence of all the tongues of the inhabited world, that is, of peoples or nations, into unity in the Spirit. For every tongue of mortals confessed Christ and spoke his mysteries. Therefore, in the case of the tower, scattering and flight into all the nations was a sign of the multitude of tongues; but in the case of Christ, it was a sign of the convergence into unity through the Spirit and of the way upward. For Christ has become for us a tower of strength, according to the word of the Psalmist, conveying us to the city above and joining those on earth with the choirs of the holy angels.","structure":"narrative","commentary":[{"unit":"scripture","kind":"scripture","basis":"text","lemma":"κατὰ τὴν Προφήτου φωνήν","severity":"info","text":"Cyril alludes to the dispersion of the tower builders as a prophetic image; the phrase likely echoes LXX Genesis 11:8-9 or a related prophetic text.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"scripture","kind":"scripture","basis":"text","lemma":"Ἐγένετο, φησὶν, ἐκ τοῦ οὐρανοῦ ἄφνω ἦχος","severity":"info","text":"Cyril paraphrases the Pentecost narrative (Acts 2:2-4), describing the sound from heaven and the tongues of fire, though the wording is not a direct quotation from the canonical Acts.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"background","kind":"background","basis":"text","lemma":"πύργος ἰσχύος","severity":"info","text":"The phrase 'tower of strength' (πύργος ἰσχύος) echoes Psalm 61:3 (LXX) or a similar psalm, where God is described as a tower; Cyril applies it typologically to Christ.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"parallel","kind":"parallel","basis":"text","lemma":"πολυγλωσσία","severity":"info","text":"Cyril contrasts the negative polyglossia of the tower (dispersion) with the positive polyglossia of Pentecost (unity in the Spirit), a common patristic typology.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"structure","kind":"structure","basis":"text","lemma":"Οὐκοῦν ἐπὶ μὲν ... ἐπὶ δὲ","severity":"info","text":"Cyril uses a formal antithesis (οὐκοῦν ... μὲν ... δὲ) to structure the comparison between the tower's scattering and Christ's unifying ascent.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"reception","kind":"reception","basis":"text","lemma":"Γέγονε γὰρ ἡμῖν ὁ Χριστὸς, πύργος ἰσχύος","severity":"info","text":"Cyril's identification of Christ as a 'tower of strength' that conveys believers to the heavenly city reflects a typological reading common in Alexandrian exegesis.","cites":[],"named_sources":[],"dropped_cites":[]}],"ambiguities":["The phrase 'κατὰ τὴν Προφήτου φωνήν' is ambiguous: it may refer to a specific prophet (e.g., Isaiah) or to a general prophetic tradition; Cyril does not name the source.","The description of the Pentecost event (Ἐγένετο ... ἦχος) is not a verbatim citation of Acts 2, leaving open whether Cyril is paraphrasing from memory or using a variant tradition."],"confidence":"high","notes":[]},{"i":66,"ref":"p66","source":"Περὶ τοῦ Ἀβραὰμ καὶ τοῦ Μελχισεδέκ.\n\nα. Νόμον μὲν εἰς βοήθειαν δέδωκεν ὁ τῶν ὅλων Θεός· γέγραπται γὰρ ὡδί. Πλὴν ὅτι παιδοκομεῖ μὲν ὁ νόμος, τελειοῖ δὲ λοιπὸν τὸ Χριστοῦ μυστήριον, χαλεπὸν οὐδὲν ἐξ αὐτῶν ἡμᾶς καταθρεῖν τῶν ἱερῶν Γραμμάτων, τὴν ἐπὶ τῷδε πίστιν ἐρανιζομένους εὖ μάλα, καὶ τὰ ἀληθῆ συλλέγοντας· ἀπόχρη δὲ, οἶμαι, καὶ ὁ θεσπέσιος λέγων Παῦλος περὶ ταῖν δυοῖν διαθήκαιν· Ἀθέτησις μὲν γὰρ γίνεται προαγούσης ἐντολῆς διὰ τὸ αὐτῆς ἀσθενὲς καὶ ἀνωφελές. Οὐδὲν γὰρ ἐτελείωσεν ὁ νόμος· ἐπεισαγωγὴ δὲ κρείττονος ἐλπίδος, δι’ ἧς ἐγγίζομεν τῷ Θεῷ. Οὐκοῦν ἴοι μέν τις καὶ μάλα ῥᾳδίως εἰς οἰκειότητα τὴν ὡς πρὸς Θεὸν, οὐ διά γε τῆς πρώτης καὶ Μωσαϊκῆς ἐντολῆς· διὰ τῆς λεγομένης δὲ ἐπεισῆχθαι ἐλπίδος, ἢν ταῖς εἰς τὸ ἄμεινον ψήφοις στεφανοῦν ἐδόκει τῷ μυσταγωγῷ πρὸς ἀλήθειαν βλέποντι. Ἠθετῆσθαι δὲ σαφῶς τὰ ἐν νόμῳ φησὶ, καὶ τῆς προαγούσης ἐντολῆς τὸ μηδὲν δύνασθαι τελειοῦν καθορίζων, ἐπιστέλλει Ἑβραίοις· Εἰ γὰρ ἡ πρώτη ἐκείνη ἦν ἄμεμπτος, οὐκ ἂν δευτέρας ἐζητεῖτο τόπος. Μεμφόμενος γὰρ αὐτῇ λέγει· Ἰδοὺ ἡμέραι ἔρχονται, λέγει Κύριος, καὶ συντελέσω ἐπὶ τὸν οἶκον Ἰσραὴλ, καὶ ἐπὶ τὸν οἶκον Ἰούδα διαθήκην καινὴν, οὐ κατὰ τὴν διαθήκην ἢν διεθέμην τοῖς πατράσιν αὐτῶν ἐν ἡμέρᾳ ἐπιλαβομένου μου τῆς χειρὸς αὐτῶν, ἐξαγαγεῖν αὐτοὺς ἐκ γῆς Αἰγύπτου· ὅτι αὐτοὶ οὐκ ἐνέμειναν ἐν τῇ διαθήκῃ μου, κἀγὼ ἠμέλησα αὐτῶν, λέγει Κύριος. Ὅτι αὕτη ἡ διαθήκη ἢν διαθήσομαι τῷ οἴκῳ Ἰσραὴλ μετὰ τὰς ἡμέρας ἐκείνας, λέγει Κύριος· διδοὺς νόμους μου εἰς τὴν διάνοιαν αὐτῶν, καὶ ἐπὶ καρδίας αὐτῶν ἐπιγράψω αὐτούς·","english":"Concerning Abraham and Melchizedek.\n\n1. The God of all gave the Law as an aid; for it is written thus. However, while the Law educates, the mystery of Christ perfects thereafter, and it is not difficult for us to observe from the sacred Scriptures themselves, gathering the faith concerning this matter well and collecting the truths. The divine Paul, I think, suffices, speaking concerning the two covenants: \"For there is an abrogation of a preceding commandment because of its weakness and uselessness. For the Law perfected nothing; but there is an introduction of a better hope, through which we draw near to God.\" Therefore, one may very easily enter into intimacy with God, not indeed through the first and Mosaic commandment, but through the so-called introduced hope, which the mystagogue, looking to the truth, seemed to crown with votes for the better. And he clearly says that the things in the Law are abrogated, and defining that the preceding commandment can perfect nothing, he writes to the Hebrews: \"For if that first one were blameless, there would be no place for a second.\" For finding fault with it, he says: \"Behold, days are coming, says the Lord, and I will conclude a new covenant with the house of Israel and with the house of Judah, not according to the covenant which I made with their fathers on the day I took them by the hand to lead them out of the land of Egypt; because they did not abide by my covenant, and I neglected them, says the Lord. For this is the covenant which I will make with the house of Israel after those days, says the Lord: giving my laws into their understanding, and I will inscribe them upon their hearts.","structure":"narrative","commentary":[{"unit":"structure","kind":"structure","basis":"text","lemma":"Περὶ τοῦ Ἀβραὰμ καὶ τοῦ Μελχισεδέκ","severity":"info","text":"The heading introduces a new section on Abraham and Melchizedek, a key typological pair in Cyril's exegesis.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"scripture","kind":"scripture","basis":"text","lemma":"Ἀθέτησις μὲν γὰρ γίνεται προαγούσης ἐντολῆς","severity":"info","text":"Cyril paraphrases Hebrews 7:18-19, which speaks of the abrogation of the old commandment and the introduction of a better hope.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"scripture","kind":"scripture","basis":"text","lemma":"Εἰ γὰρ ἡ πρώτη ἐκείνη ἦν ἄμεμπτος, οὐκ ἂν δευτέρας ἐζητεῖτο τόπος","severity":"info","text":"This is a direct quotation from Hebrews 7:11, arguing that the first covenant was imperfect.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"scripture","kind":"scripture","basis":"text","lemma":"Ἰδοὺ ἡμέραι ἔρχονται, λέγει Κύριος, καὶ συντελέσω ἐπὶ τὸν οἶκον Ἰσραὴλ ... διαθήκην καινὴν","severity":"info","text":"Cyril cites a prophetic oracle (likely Jeremiah 31:31-33 LXX) about a new covenant, distinct from the exodus covenant.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"background","kind":"background","basis":"text","lemma":"μυσταγωγῷ","severity":"info","text":"Cyril refers to Paul as 'the mystagogue', a term used in Greek Christian literature for one who initiates into divine mysteries, here applied to the Apostle.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"reception","kind":"reception","basis":"text","lemma":"Περὶ τοῦ Ἀβραὰμ καὶ τοῦ Μελχισεδέκ","severity":"info","text":"Cyril's typological reading of Abraham and Melchizedek as prefiguring Christ and the Eucharist was influential in later Byzantine exegesis.","cites":[],"named_sources":[],"dropped_cites":[]}],"ambiguities":["The Greek text contains a long citation attributed to 'the Lord' (Κύριος) which may conflate Jeremiah 31:31-33 with other prophetic material; the exact source is not fully identified in the passage."],"confidence":"high","notes":[]},{"i":67,"ref":"p67","source":"καὶ ἔσομαι αὐτοῖς εἰς Θεὸν, καὶ αὐτοὶ ἔσονταί μοι εἰς λαόν. Καὶ οὐ μὴ διδάξουσιν ἔκαστος τὸν πλησίον αὐτοῦ, καὶ ἕκαστος τὸν ἀδελφὸν αὐτοῦ, λέγοντες· Γνῶθι τὸν Κύριον· ὅτι πάντες εἰδήσουσί με ἀπὸ μικροῦ ἕως μεγάλου αὐτῶν, ὅτι ἵλεως ἔσομαι ταῖς ἁμαρτίαις αὐτῶν, καὶ τῶν ἀνομιῶν αὐτῶν οὐ μὴ μνησθῶ ἔτι. Ἐπιφέρει δὲ τούτοις εὐθύς· Ἐν δὲ τῷ λέγειν καινὴν, πεπαλαίωκε τὴν πρώτην· τὸ δὲ παλαιούμενον καὶ γηράσκον, ἐγγὺς ἀφανισμοῦ. Οὐκοῦν ἀσθενὴς ὁ νόμος, καὶ πολὺ τὸ ἀδρανὲς ἔχον ὁρᾶται λοιπὸν πρός γε τὸ δύνασθαί φημι τελειοῦν εἰς ἁγιασμόν. Ὅτι δὲ ἀμείνων ἡ ἐν Χριστῷ δικαίωσις καὶ ἡ λατρεία, Θεοῦ διακεκραγότος ἀκούσῃ σαφῶς διὰ προφητῶν φωνῆς, τοῖς τὴν ἔννομον τετιμηκόσι λατρείαν, καὶ οἱονεί πως ἀπρὶξ ἡμμένοις τῆς παλαιωθείσης ἐντολῆς, ποτὲ μὲν, Λούσασθε, καθαροὶ γένεσθε· ποτὲ δὲ δὴ αὗ, Ἔλεον θέλω καὶ οὐ θυσίαν, καὶ ἐπίγνωσιν Θεοῦ ἢ ὁλοκαυτώματα. Ἠλεήμεθα γὰρ ἐν Χριστῷ, καὶ ἐν αὐτῷ τεθεάμεθα νοητῶς τὸν Πατέρα, καὶ τὸν φύσει Θεὸν ἐγνώκαμεν.","english":"and I will be a God to them, and they will be a people to me. And they shall not teach each his neighbor, and each his brother, saying, Know the Lord; for all will know me from their small to their great, because I will be merciful to their sins, and I will no longer remember their lawless deeds. And he immediately adds to these: But in saying new, he has made the first old; and that which is aged and growing old is near to destruction. Therefore the Law is weak, and it is seen to have much feebleness, at least with respect to being able, I say, to perfect for sanctification. And that the justification and worship in Christ is better, you will clearly hear God crying out through the voice of the prophets, to those who have honored the worship according to the Law and are, as it were, tenaciously clinging to the aged commandment, at one time, Wash yourselves, become clean; at another time, I desire mercy and not sacrifice, and knowledge of God rather than whole burnt offerings. For we have been shown mercy in Christ, and in him we have beheld the Father intellectually, and we have known the one who is God by nature.","structure":"narrative","commentary":[{"unit":"scripture","kind":"scripture","basis":"text","lemma":"Γνῶθι τὸν Κύριον","severity":"info","text":"The phrase 'Know the Lord' echoes the LXX of Exodus and Deuteronomy, where God commands Israel to know Him as their God. Cyril uses it to contrast the old law with the new covenant.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"scripture","kind":"scripture","basis":"text","lemma":"Λούσασθε, καθαροὶ γένεσθε","severity":"info","text":"The command 'Wash yourselves, become clean' alludes to Levitical purification rites (e.g., Lev 14–15). Cyril cites it to show the Law's emphasis on external purity, which he contrasts with inner mercy.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"scripture","kind":"scripture","basis":"text","lemma":"Ἔλεον θέλω καὶ οὐ θυσίαν","severity":"info","text":"This phrase is a paraphrase of prophetic calls for mercy over sacrifice, likely from Hosea 6:6 or Micah 6:8 LXX. Cyril uses it to argue that the prophets already anticipated the Christian emphasis on mercy.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"background","kind":"background","basis":"text","lemma":"ἐγγὺς ἀφανισμοῦ","severity":"info","text":"Cyril's argument that the old law is 'near to destruction' reflects a common patristic typology: the Mosaic covenant is superseded by the new covenant in Christ, a theme also found in Paul (2 Cor 3).","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"term","kind":"term","basis":"text","lemma":"ἵλεως","severity":"info","text":"The word 'ἵλεως' (merciful) is used here in a divine context, emphasizing God's mercy toward sins. Cyril contrasts this with the Law's emphasis on punishment, aligning with his Christological reading.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"structure","kind":"structure","basis":"text","lemma":"Ἐπιφέρει δὲ τούτοις εὐθύς","severity":"info","text":"The phrase 'And he immediately adds to these' marks a transition in Cyril's argument, where he moves from a paraphrase of God's promise to a direct citation of a prophetic or apostolic source (likely Paul).","cites":[],"named_sources":[],"dropped_cites":[]}],"ambiguities":["The source of the phrase 'But in saying new, he has made the first old' is not explicitly identified; it may be a paraphrase of Paul (e.g., Heb 8:13) or a lost source.","The identity of the speaker in 'he immediately adds' is ambiguous: it could be God, a prophet, or Paul."],"confidence":"high","notes":[]},{"i":68,"ref":"p68","source":"β. Εὐπετοῦς δὲ ἄγαν ὄντος μυρία μὲν ὅσα τοῖς εἰρημένοις ἐπισωρεύειν ἔτι, προσεπενεγκεῖν δὲ φωνὰς προφητῶν ἁγίων, δι’ ὧν ἄν τις ἴδοι καὶ μάλα σαφῶς ἀπαράδεκτον τῷ Θεῷ τὴν κατὰ νόμον λατρείαν· ἵνα μὴ τοῦ προκειμένου σκοποῦ τὸν λόγον ἐξελκύσωμεν, καὶ οἴχοιτό που μακρὰν τὸ διήγημα, τρίβον ὥσπερ ἐφ’ ἑτέραν ἰὸν, ἐπ’ αὐτὸν ἤδη βαδιούμεθα τὸν θεσπέσιον Ἀβραάμ. Ὃς ἐπείπερ ἐπύθετο τὸν ἀδελφόπαιδα Λὼτ ἀδοκήτως κεκινδυνευκότα, κατῴκει γὰρ ἐν Σοδόμοις, καὶ ἐν οἰκέταις ἤδη ἦν δορίληπτος ὢν, ἐξοπλίζει μὲν τοὺς οἰκογενεῖς, καὶ ἑτέρους τινὰς τῶν συνωμότων Ἐσχὸλ, Ἀννὰν, καὶ Μαμβρῆ· ἀντεξάγει δὲ τοῖς νενικηκόσιν, οὐκ ἀγεννῶς, καὶ τῆς ἐκείνων πλεονεξίας ἀπαλλάττει τὸν ἄνθρωπον. Καὶ σὺν αὐτῷ πλείστην ὄσην ἀνασώζει πληθὺν, συνηδικημένην καὶ κινδυνεύουσαν. Ὑπονοστοῦντι δὲ οἴκοι, καὶ τῆς κατ’ ἐχθρῶν εὐανδρίας σεπτὰ φέροντι τὰ γνωρίσματα, προσυπήντων αὐτῷ ἀναγκαίως οἱ διὰ τῶν αὐτοῦ πόνων ὠφελημένοι. Γέγραπται γὰρ οὕτως· Ἐξῆλθε δὲ βασιλεὺς Σοδόμων εἰς ἀπάντησιν αὐτῷ, μετὰ τὸ ὑποστρέψαι αὐτὸν ἀπὸ τῆς κοπῆς τοῦ Χοδολογόμορ, καὶ τῶν βασιλέων τῶν μετ’ αὐτοῦ, εἰς τὴν κοιλάδα τοῦ Σαυῆ. Τοῦτο δὲ ἧν πεδίον βασιλέως· προσεπάγει δὲ ὅτι Καὶ Μελχισεδὲκ, βασιλεὺς Σαλὴμ, ἐξήνεγκεν αὐτῷ ἄρτους καὶ οἶνον· ἦν δὲ ἱερεὺς τοῦ Θεοῦ τοῦ ὑψίστου. Καὶ εὐλόγησε τὸν Ἀβραὰμ, καὶ εἶπεν· Εὐλογημένος Ἀβραὰμ τῷ Θεῷ τῷ ὑψίστῳ, ὃς ἔκτισε τὸν οὐρανὸν καὶ τὴν γῆν. Καὶ εὐλογητὸς ὁ Θεὸς ὁ ὕψιστος, ὃς παρέδωκε τοὺς ἐχθρούς σου ὑποχειρίους σου, καὶ ἔδωκεν αὐτῷ δεκάτην ἀπὸ πάντων.","english":"Since the matter is quite easy to grasp, there are countless things one could still heap upon what has been said, and also bring forward the words of the holy prophets, through which one might see very clearly that worship according to the law is unacceptable to God. But lest we draw the discourse away from the present purpose and the narrative go far astray, as if taking a path toward another subject, we shall now proceed directly to the inspired Abraham himself. When he learned that his nephew Lot had unexpectedly fallen into danger—for he was living in Sodom and was already among the captives, having been taken by the spear—he armed his household servants and certain others of his allies, Eshcol, Aner, and Mamre, and marched out against the victors, not ignobly, and freed the man from their greed. And with him he rescued a very great multitude, who had been wronged and were in danger. As he was returning home, bearing the revered tokens of his valor against the enemies, those who had been benefited by his efforts necessarily came out to meet him. For it is written thus: \"And the king of Sodom went out to meet him, after he returned from the slaughter of Chedorlaomer and the kings with him, to the valley of Shaveh. This was the king's plain. And it adds: 'And Melchizedek, king of Salem, brought out bread and wine to him; and he was priest of God Most High. And he blessed Abraham, and said: \"Blessed is Abraham to God Most High, who created heaven and earth. And blessed is God Most High, who delivered your enemies into your hands.\" And he gave him a tenth of everything.'","structure":"narrative","commentary":[{"unit":"structure","kind":"structure","basis":"text","lemma":"β. Εὐπετοῦς δὲ ἄγαν ὄντος","severity":"info","text":"Cyril signals a transition from a digression on prophetic testimony back to the main narrative about Abraham, using a rhetorical disclaimer to avoid prolixity.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"scripture","kind":"scripture","basis":"text","lemma":"Ἐξῆλθε δὲ βασιλεὺς Σοδόμων ... Μελχισεδὲκ, βασιλεὺς Σαλὴμ, ἐξήνεγκεν αὐτῷ ἄρτους καὶ οἶνον","severity":"info","text":"Cyril quotes Genesis 14:17–20 (LXX), recounting Melchizedek’s meeting with Abraham after the defeat of Chedorlaomer, including the offering of bread and wine and the blessing.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"background","kind":"background","basis":"text","lemma":"Ἐσχὸλ, Ἀννὰν, καὶ Μαμβρῆ","severity":"info","text":"Eshcol, Aner, and Mamre are named in Genesis 14:13 as Amorite allies of Abraham; Cyril here follows the LXX tradition of listing them as συνωμόται (confederates).","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"term","kind":"term","basis":"text","lemma":"δορίληπτος","severity":"info","text":"The term δορίληπτος ('taken by the spear') indicates capture in war, a standard Greek expression for prisoners of war; Cyril uses it to emphasize Lot’s dire situation.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"reception","kind":"reception","basis":"text","lemma":"Μελχισεδὲκ ... ἱερεὺς τοῦ Θεοῦ τοῦ ὑψίστου","severity":"info","text":"Cyril’s citation of Melchizedek as priest of God Most High reflects a typological reading common in Greek patristic exegesis, prefiguring Christ’s priesthood.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"caution","kind":"caution","basis":"text","lemma":"προσεπάγει δὲ ὅτι","severity":"caution","text":"The phrase προσεπάγει ('it adds') is ambiguous: it may refer to the biblical text or to Cyril’s own paraphrase; the English draft renders it as 'it adds' without clarifying the subject.","cites":[],"named_sources":[],"dropped_cites":[]}],"ambiguities":["The subject of προσεπάγει ('it adds') is unclear: it could be the biblical narrative or Cyril’s own exposition. The English draft leaves this ambiguous."],"confidence":"high","notes":[]},{"i":69,"ref":"p69","source":"Ἄθρει δὴ οὖν τῆς ἐν Χριστῷ τελειώσεως τοὺς τύπους ἐναστράπτοντας ἐναργῶς τῷ Μελχισεδὲκ, καὶ τῆς κατὰ νόμον λατρείας τὸ μέτρον ἐν μείοσιν. Εἴπερ ἐστὶν οὐκ ἐνδοιαστὸν ὅτι πάντη τε καὶ πάντως τὸ ἔλαττον ὑπὸ τοῦ κρείττονος εὐλογεῖται, κατὰ τὸ γεγραμμένον, Ῥίζα δὲ ὥσπερ τῶν ἐξ Ἰσραὴλ, ὁ θεσπέσιος Ἀβραὰμ, καὶ τὸ ἐν αὐτῷ προὖχόν τε καὶ ἐξαίρετον, ὁ Λευῒ, τοῖς τῆς θείας ἱερωσύνης κατεστεμμένος αὐχήμασιν. Ἀλλ’ ἦν ἐν ὀσφύϊ κείμενος ἔτι. Δυνάμει γὰρ ἦν τῶν ἐξ αὐτοῦ κατὰ καιροὺς ἐσομένων πατὴρ ὁ μακάριος Ἀβραάμ. Καὶ τοῦτο, οἶμαι, ἐστὶ, τὸ σοφῶς εἰρημένον περὶ τοῦ Λευΐ. Ἔτι γὰρ ἦν ἐν τῇ ὀσφύϊ τοῦ πατρὸς, ὅτε συνήντησεν αὐτῷ ὁ Μελχισεδέκ. Εὐλόγηται τοίνυν ἡ κατὰ νόμον δικαιοσύνη παρὰ τῆς ἐν Χριστῷ λατρείας, ἧς τύπος ὁ Μελχισεδέκ. Προφερεστέρα δὲ ὅτι καὶ ἀσυγκρίτως ἡ εὐλογία, οἵα τε τῆς οὐχ ὧδε ἐχούσης, πῶς ἂν ἐνδοιάσειε τις; Ἀλλὰ περὶ μὲν τῶν τοιούτων ἰσχνῶς καὶ διεσμιλευμένως, οὐκ εἰς μακρὰν θεωρήσομεν.","english":"Observe then the types of perfection in Christ shining forth clearly in Melchizedek, and the measure of worship according to the law in lesser things. If it is not doubtful that the lesser is altogether and in every way blessed by the greater, according to what is written, then just as the root of those from Israel is the divine Abraham, and what is preeminent and exceptional in him is Levi, crowned with the glories of the divine priesthood. But he was still lying in the loins. For the blessed Abraham was in potentiality the father of those who would come from him in due time. And this, I think, is what is wisely said concerning Levi. For he was still in the loins of his father when Melchizedek met him. Therefore, the righteousness according to the law is blessed by the worship in Christ, of which Melchizedek is the type. And that the blessing is more excellent and incomparably so, as is fitting for that which is not of this kind, how could one doubt? But concerning such matters, we will consider them precisely and in detail before long.","structure":"narrative","commentary":[{"unit":"sense","kind":"sense","basis":"text","lemma":"Ἄθρει δὴ οὖν","severity":"info","text":"Cyril uses the imperative 'observe then' to direct the reader's attention to typological interpretation, a common exegetical move in his commentary.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"term","kind":"term","basis":"glossary","lemma":"τύπους","severity":"info","text":"The term 'τύπους' (types) is central to Cyril's typological method, where Old Testament figures prefigure Christ. Here, Melchizedek is a type of Christ's perfection.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"scripture","kind":"scripture","basis":"text","lemma":"Ῥίζα δὲ ὥσπερ τῶν ἐξ Ἰσραὴλ","severity":"info","text":"Cyril alludes to Abraham as the root of Israel, echoing New Testament genealogical language (e.g., Matthew 1:1-2) and possibly Paul's 'root of Jesse' (Romans 15:12).","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"background","kind":"background","basis":"text","lemma":"Λευῒ","severity":"info","text":"Levi, the patriarch of the Levitical priesthood, is described as still in Abraham's loins, a reference to Genesis 14:18-20 where Melchizedek meets Abraham before Levi's birth.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"structure","kind":"structure","basis":"text","lemma":"Προφερεστέρα δὲ ὅτι καὶ ἀσυγκρίτως","severity":"info","text":"Cyril contrasts the lesser (law-based worship) with the greater (Christ-centered worship), using comparative language to structure his argument for typological supersession.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"reception","kind":"reception","basis":"text","lemma":"Μελχισεδέκ","severity":"info","text":"Melchizedek as a type of Christ was a common theme in patristic exegesis, notably in Hebrews 7, which Cyril likely draws upon to argue for the superiority of Christian worship.","cites":[],"named_sources":[],"dropped_cites":[]}],"ambiguities":["The phrase 'τῆς κατὰ νόμον λατρείας τὸ μέτρον ἐν μείοσιν' could be read as 'the measure of worship according to the law in lesser things' or 'the measure of worship according to the law is in lesser things'; the translation takes the former, but the Greek allows both."],"confidence":"high","notes":[]},{"i":70,"ref":"p70","source":"γ. Φιλοπευστήσει δὲ ἴσως καὶ πρό γε τῶν ἄλλων, ὁ χριστομαχεῖν ᾑρημένος, τίς δὴ ἄρα γέγονεν ὁ Μελχισεδέκ. Διαφόροις γὰρ δόξαις ταῖς ἐπ’ αὐτῷ καταμεθύουσί τινες, ὕθλοις εἰκαίοις ἀσυνέτως ἐνολισθήσαντες, καὶ τοῖς ἔθεσι τῆς θεοπνεύστου Γραφῆς οὐ σφόδρα προσεσχηκότες. Οἱ μὲν γὰρ ὡς ἐν φάσματι καὶ εἴδει μόνῳ τῷ καθ’ ἡμᾶς τὸ Πνεῦμα τὸ ἅγιον ὑπαντῆσαι, καὶ μόνον ὀφθῆναί φασι νενικηκότι τῷ Ἀβραάμ. Οἱ δὲ τοῦτο μὲν οὐχί· δεδίασι γὰρ, οἶμαί που, τὸ πολὺ λίαν ἀπονενευκὸς εἰς τὸ ἀκαλλὲς, δύναμιν δὲ εἶναι διϊσχυρίζονται τῆς τῶν ἀγγέλων πληθύος περιφανῆ τε καὶ ἔκκριτον. Παρεκόμισε δὲ αὐτοὺς εἰς τὴν ἐπὶ τούτῳ δόξαν, ἀδρανὴς, ὡς ἔοικε, καὶ ἀσύφηλος νοῦς. Ἐπειδὴ γὰρ, φασὶν, ἑρμηνεύεται Σαλὴμ εἰρήνη· βασιλεὺς δὲ Σαλὴμ ὁ Μελχισεδὲκ κατωνόμασται, μὴ ἄνθρωπος νοείσθω, φασὶν, ἀλλ’ ἔστω τὸ Πνεῦμα δηλούμενον. Ἴδιον γὰρ ἡ εἰρήνη Θεοῦ, καὶ αὐτὸς εἰρήνης κατάρξει μόνος. Προσεπάγουσι δὲ τούτοις, Εἰ μήτε ἀρχὴν ἡμερῶν, μήτε ζωῆς τέλος ἔχει, τὸ ἄναρχόν τε καὶ ἀτελεύτητον ἀνθρώπῳ προσνέμειν, πῶς οὐκ ἂν γένοιτο μωρίας γραφή; Νοείσθω δὴ οὖν τὸ Πνεῦμα πάλιν. Εἰ γὰρ καὶ ἀφωμοίωται, φησὶ, τῷ Υἱῷ τοῦ Ὑψίστου, μένει δὲ καὶ ἱερεὺς εἰς τὸ διηνεκὲς, πῶς οὐ διὰ πάντων οἰηθείημεν ἂν οὐκ ἄνθρωπον εἶναι τὸν Μελχισεδέκ; Εἶτα τούτοις ἑτέρους συνεπιπλέκοντες λογισμοὺς ἐμπεδοῦν οἴονται πρὸς ἀλήθειαν τὸν οὐκ οἶδ’ ὅθεν αὐτοῖς πορισθέντα λόγον. Ἡμᾶς δὲ ἀνάγκη τὸ εἰς νοῦν ἧκον εἰπεῖν, ταῖς ἐκείνων ὑποψίαις τὸ ὡς ἄριστά τε καὶ ὀρθῶς ἔχειν δοκοῦν ἀνθυπενεγκεῖν ᾑρημένους.","english":"Perhaps, even before all else, the one who has chosen to fight against Christ will be curious to ask who Melchizedek actually was. For some are intoxicated with various opinions about him, having slipped uncomprehendingly into vain nonsense and not paying close attention to the customs of the divinely inspired Scripture. For some say that the Holy Spirit appeared to the victorious Abraham only in a phantom and in our form, and was merely seen. Others, however, do not say this—for they fear, I think, the extreme descent into ugliness—but they insist that he is a conspicuous and distinguished power from the multitude of angels. A weak and unrefined mind, it seems, led them to this opinion. For since, they say, Salem is interpreted as peace, and Melchizedek is named king of Salem, let him not be understood as a man, they say, but let him be the Spirit that is indicated. For peace is proper to God, and he alone rules over peace. And to these they add: If he has neither a beginning of days nor an end of life, how would it not be an indictment of folly to attribute the beginningless and endless to a man? Therefore, let the Spirit be understood again. For if, he says, he is likened to the Son of the Most High, and he remains a priest perpetually, how would we not suppose in every way that Melchizedek is not a man? Then, weaving together other arguments with these, they think to confirm as truth the account that has been procured for them from somewhere or other. But we must say what has come to mind, having chosen to bring forward what seems best and most correct against their suspicions.","structure":"narrative","commentary":[{"unit":"term","kind":"term","basis":"text","lemma":"χριστομαχεῖν","severity":"info","text":"The verb χριστομαχεῖν (literally 'to fight against Christ') is a technical term in patristic polemic for those who deny Christ's divinity or resist Christian teaching; here it targets opponents who reject typological interpretation of Melchizedek.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"background","kind":"background","basis":"text","lemma":"Μελχισεδέκ","severity":"info","text":"Cyril refutes two contemporary views: that Melchizedek was a theophany of the Holy Spirit, or an angelic power. These interpretations, attested in Origen and later Eusebian circles, were common in Alexandrian exegesis before Cyril.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"scripture","kind":"scripture","basis":"text","lemma":"Σαλὴμ","severity":"info","text":"Cyril notes the etymology of Salem as 'peace' (εἰρήνη), echoing the Hebrew shalom. This connects to Genesis 14:18, where Melchizedek is king of Salem, and to Hebrews 7:1-2, where his name is interpreted as 'king of peace'.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"reception","kind":"reception","basis":"text","lemma":"Πνεῦμα τὸ ἅγιον","severity":"info","text":"Cyril rejects the identification of Melchizedek with the Holy Spirit, a view found in some earlier Christian writers (e.g., Hippolytus, Frag. in Gen.). His insistence on a literal human reading aligns with later Antiochene and Chalcedonian emphases.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"structure","kind":"structure","basis":"text","lemma":"Φιλοπευστήσει","severity":"info","text":"The passage opens with a rhetorical question (φιλοπευστήσει) introducing a hypothetical opponent, a common device in Cyril's polemical digressions. This frames the ensuing doxographical survey of erroneous opinions before Cyril offers his own view.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"caution","kind":"caution","basis":"text","lemma":"ἀσύφηλος νοῦς","severity":"caution","text":"The phrase ἀσύφηλος νοῦς ('unrefined mind') is a hapax in Cyril's corpus; its exact nuance is uncertain, but context suggests intellectual weakness or lack of discernment, not moral fault.","cites":[],"named_sources":[],"dropped_cites":[]}],"ambiguities":["The identity of the opponents Cyril refutes is not specified; they may be Origenists or Eusebians, but Cyril does not name them.","The phrase 'the account that has been procured for them from somewhere or other' (τὸν οὐκ οἶδ' ὅθεν αὐτοῖς πορισθέντα λόγον) is deliberately vague, possibly a rhetorical dismissal rather than a specific reference."],"confidence":"high","notes":[]},{"i":71,"ref":"p71","source":"Πρῶτον μὲν γὰρ εἰ φρονεῖν ἐγνώκασι τὰ εἰκότα, πόλιν εἶναι καὶ αὐτοὶ συνομολογήσουσι τὴν Σαλὴμ, ἧς οὐ πρῶτός τε καὶ μόνος βεβασίλευκεν ὁ Μελχισεδὲκ, ἀλλ’ ἦσάν που πάντως πλεῖστοι, ὅσοι μὲν πρὸ αὐτοῦ, γεγόνασι δὲ καὶ ἕτεροι μετ’ αὐτόν. Εἰ δέ τις ἡμᾶς οἴοιτο ψευδοεπεῖν, ἡκέτω καὶ δεικνύτω καὶ εἰς δεῦρο τῆς Σαλὴμ βασιλεύοντα τὸν Μελχισεδέκ· καί τοι πόλεως οὔσης τῶν κατὰ τὴν Ἰουδαίαν μιᾶς, ἣ μετωνόμασται τάχα που Ἱερουσαλήμ. Ὅρασις δὲ εἰρήνης καὶ τοῦτο διερμηνεύεται. Ἀλλ’ οὐκ ἂν ἐπιδείξειέ τις. Ἀμαθὲς οὖν ἄρα ταῖς ὀνομάτων ἑρμηνείαις προσεσχηκότας ἀναιρεῖν ἀποτολμᾷν τὰ σαφῆ τε καὶ ὡμολογημένα. Ὅτι δὲ ἀμαθὲς τὸ χρῆμα καὶ ἀσυνεσίας ἔμπλεως ὁ ἐπὶ τῷδε λόγος, ἀκονιτὶ διοψόμεθα κἀκεῖνο εἰς νοῦν δεχόμενοι. Ἑρμηνεύεται γὰρ Ἱερουσαλὴμ, καθάπερ ἔφην ἀρτίως, Ὅρασις εἰρήνης, ἢ, Μετέωρος θανάτου. Ἰσραὴλ δὲ αὖ, Νοῦς ὁρῶν τὸν Θεόν. Αἶνος δὲ καὶ ὕμνησις, Ἰούδας. Ἀλλ’ ὅσοι γεγόνασι κατὰ καιροὺς ἀνόσιοί τε καὶ βέβηλοι βασιλεῖς τῆς Ἱερουσαλὴμ ἐπί τε τὸν Ἰσραὴλ, καὶ Ἰούδαν, διαβεβόηκεν ἐναργῶς τὸ Γράμμα τὸ ἱερόν. Οὐκοῦν ἐπειδήπερ ὁράσεως εἰρήνης, αἴνου τε καὶ ὑμνήσεως, καὶ νοῦ Θεὸν βλέποντος οὐκ ἂν ἐπίγειος γένοιτο βασιλεύς. Ἀλλ’ οὐδ’ ἂν ἀνθρώπῳ τὸ χρῆμα πρέποι, φέρε λέγωμεν, ταῖς τῶν ὀνομάτων ἑρμηνείαις προσεσχηκότες, τοὺς κατὰ καιροὺς βεβασιλευκότας σκιὰς εἶναι καὶ εἴδωλα, καὶ οὐδὲ ἀνθρώπους ὅλως· τὸ Πνεῦμα δὲ μᾶλλον, καθὰ καὶ ἐπὶ τοῦ Μελχισεδέκ. Ὅτι δὲ ἡ τῶν ὀνομάτων δύναμις, ἤτοι τῶν ἑρμηνειῶν, κατ’ οὐδένα τρόπον τὴν τῶν πραγμάτων εἰς ἑαυτὴν καταβιάσεται φύσιν, κἀντεῦθεν ἂν μάθοις.","english":"First, if they have decided to think reasonably, they themselves will agree that Salem is a city, of which Melchizedek was not the first and only king, but there were certainly very many, both those before him and others who came after him. But if someone thinks we are lying, let him come and show Melchizedek reigning over Salem even now—though it is one of the cities in Judea, perhaps renamed Jerusalem. \"Vision of peace\" is also how this is interpreted. But no one could demonstrate this. Therefore, it is foolish to dare to overturn clear and agreed-upon facts by attending to interpretations of names. That this matter is foolish and full of ignorance, we will see effortlessly by also taking this into mind. For Jerusalem is interpreted, as I just said, as \"Vision of peace,\" or \"Lofty of death.\" Israel, in turn, is \"Mind seeing God.\" Ainos and hymnēsis is \"Judas.\" But all the impious and profane kings of Jerusalem over time, against Israel and Judas, the sacred Scripture has clearly proclaimed. Therefore, since no earthly king could arise from \"Vision of peace,\" \"praise and hymnody,\" and \"mind seeing God,\" nor would the matter befit a human, let us say, by attending to the interpretations of names, that those who reigned over time were shadows and phantoms, and not even human at all—but rather the Spirit, as also in the case of Melchizedek. That the power of names, or of interpretations, in no way compels the nature of things into itself, you may learn from this as well.","structure":"narrative","commentary":[{"unit":"background","kind":"background","basis":"background","lemma":"Σαλὴμ","severity":"info","text":"Cyril identifies Salem (Σαλὴμ) as a city in Judea, possibly renamed Jerusalem, reflecting a common patristic identification of the Salem of Melchizedek (Gen 14:18) with Jerusalem.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"term","kind":"term","basis":"glossary","lemma":"Ὅρασις εἰρήνης","severity":"info","text":"Cyril glosses Jerusalem as 'Vision of peace' (Ὅρασις εἰρήνης), a standard etymological interpretation in Greek Christian tradition, derived from Hebrew 'Yeru' (vision) and 'shalom' (peace).","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"term","kind":"term","basis":"glossary","lemma":"Μετέωρος θανάτου","severity":"info","text":"Cyril offers an alternative etymology for Jerusalem: 'Lofty of death' (Μετέωρος θανάτου), likely a polemical or secondary interpretation, not common in other patristic sources.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"scripture","kind":"scripture","basis":"text","lemma":"Ἰσραὴλ","severity":"info","text":"Cyril etymologizes Israel as 'Mind seeing God' (Νοῦς ὁρῶν τὸν Θεόν), a common patristic etymology (cf. Philo, Origen), derived from Hebrew 'yisra'el' (one who strives with God) reinterpreted via Greek.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"scripture","kind":"scripture","basis":"text","lemma":"Ἰούδας","severity":"info","text":"Cyril glosses Judas as 'Ainos and hymnēsis' (praise and hymnody), an unusual etymology; the name Judah (Yehudah) is typically linked to 'thanksgiving' or 'praise' in Hebrew, but Cyril's doublet is distinctive.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"caution","kind":"caution","basis":"text","lemma":"Ἰούδας","severity":"caution","text":"Cyril's etymology of Judas as 'Ainos and hymnēsis' is ambiguous: it may conflate two separate terms or reflect a lost source; the Greek text does not clarify whether these are synonyms or distinct interpretations.","cites":[],"named_sources":[],"dropped_cites":[]}],"ambiguities":["The phrase 'Αἶνος δὲ καὶ ὕμνησις, Ἰούδας' is ambiguous: it may mean 'Ainos and hymnēsis is Judas' (i.e., both terms interpret Judas) or 'Ainos is Judas, and hymnēsis is Judas' (two separate glosses). The reading taken treats them as a single doublet.","Cyril's reference to 'the sacred Scripture' (τὸ Γράμμα τὸ ἱερόν) for kings of Jerusalem against Israel and Judas is vague; no specific verse is cited, leaving the scriptural basis unclear."],"confidence":"high","notes":[]},{"i":72,"ref":"p72","source":"Ἆρα γὰρ οὐκ οἰήσεταί τις, μᾶλλον δὲ καὶ ἀληθὲς εἶναι πάντη τε καὶ πάντως ἐρεῖ, ὡς εἴπερ ἐστὶν ὅρασις εἰρήνης ἡ Ἱερουσαλὴμ, ἔδει δὴ πάντως αὐτὴν μὴ ἀγνοῆσαι Χριστόν; Αὐτὸς γάρ ἐστιν ἡ εἰρήνη ἡμῶν, κατὰ τὰς Γραφάς. Ἀλλ’ οὐ τεθέαται τοῖς τῆς διανοίας ὄμμασι τὸν δι’ οὗ τὴν προσαγωγὴν ἐσχήκαμεν, καὶ εἰς ἑνότητα τὴν ἐν πνεύματι κεκολλήμεθα τῷ Πατρὶ, τὸν ποιήσαντα τὰ ἀμφότερα ἓν, καὶ εἰς ἕνα καινὸν ἄνθρωπον τοὺς δύο κτίσαντα λαούς. Πῶς οὖν ὅρασις εἰρήνης εἰ μὴ τεθέαται τὸν Χριστόν; καὶ εἴπερ ἐστὶν μετέωρος θανάτου, τουτέστι, θανάτου κρείττων καὶ ἀνωτέρα, πῶς ἡ ἀθλία διόλωλε διὰ τὴν εἰς Χριστὸν ἀπιστίαν; προσεφώνει γὰρ λέγων τοῖς Ἰουδαίοις αὐτός· Ἀμὴν λέγω ὑμῖν, ἐὰν μὴ πιστεύσητε ὅτι ἐγώ εἰμι, ἀποθανεῖσθε ἐν ταῖς ἁμαρτίαις ὑμῶν. Καὶ εἰ Νοῦς ὁρῶν Θεὸν, Ἰσραὴλ ἑρμηνεύεται, τί μὴ τεθέαται τὴν δόξαν Χριστοῦ, δι’ οὗ καὶ ἐν ᾧ αὐτὸν ἐγνώκαμεν τὸν Πατέρα; πῶς δὲ κατελήφθησαν ὑπὸ τῆς σκοτίας; ἢ πῶς ἐλέγετο περὶ αὐτῶν, καὶ τῶν ἡγεῖσθαι λαχόντων, Ἄφετε αὐτοὺς, τυφλοί εἰσιν ὁδηγοὶ τυφλῶν; Ποία γὰρ ἂν νοοῖτο τυφλότης εἰς νοῦν ὁρῶντα Θεόν; Οὐκοῦν ἀμαθίας ἔμπλεων τὸ ταῖς ὀνομάτων ποιότησι πάντη τε καὶ πάντως καὶ αὐτῶν τῶν πραγμάτων ἀπονέμειν τὸ κράτος. Ἀπείρξει δὲ, οἶμαι, λοιπὸν παντελῶς οὐδὲν ὀρθῶς καὶ καθηκόντως ὑπονοεῖν ἄνθρωπον ὄντα τὸν Μελχισεδέκ, βεβασιλευκέναι δὲ κατὰ καιροὺς τῆς Σαλὴμ, κἂν ἑρμηνεύοιτο τυχὸν εἰρήνη.","english":"For will anyone not suppose, or rather will they not declare it to be true in every way and absolutely, that if Jerusalem is a vision of peace, then it must certainly not have been ignorant of Christ? For He Himself is our peace, according to the Scriptures. But it has not beheld with the eyes of its mind the one through whom we have obtained our introduction and have been united in spirit to the Father, the one who made both into one and created two peoples into one new man. How then is it a vision of peace if it has not beheld Christ? And if it is above death, that is, superior to and higher than death, how has the wretched city perished because of disbelief in Christ? For He Himself said to the Jews, \"Truly I say to you, unless you believe that I am, you will die in your sins.\" And if Israel is interpreted as \"a mind seeing God,\" why has it not beheld the glory of Christ, through whom and in whom we have known the Father Himself? How were they overtaken by darkness? Or how was it said concerning them and those who happened to lead them, \"Leave them alone; they are blind guides of the blind\"? For what blindness could be conceived in a mind seeing God? Therefore, it is full of ignorance to assign authority to the qualities of names in every way and absolutely, as if to the things themselves. But nothing, I think, will henceforth entirely prevent us from supposing rightly and fittingly that Melchizedek was a man, and that he reigned at times over Salem, even if it happens to be interpreted as \"peace.","structure":"narrative","commentary":[{"unit":"sense","kind":"sense","basis":"text","lemma":"ὅρασις εἰρήνης","severity":"info","text":"Cyril etymologizes Jerusalem as 'vision of peace' (ὅρασις εἰρήνης), a common patristic wordplay on the Hebrew meaning 'city of peace' or 'foundation of peace'.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"scripture","kind":"scripture","basis":"text","lemma":"Ἀμὴν λέγω ὑμῖν, ἐὰν μὴ πιστεύσητε ὅτι ἐγώ εἰμι, ἀποθανεῖσθε ἐν ταῖς ἁμαρτίαις ὑμῶν","severity":"info","text":"Cyril attributes to Christ a warning not found verbatim in the canonical Gospels; it echoes Johannine themes (e.g., John 8:24) but is likely a paraphrase or apocryphal saying.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"scripture","kind":"scripture","basis":"text","lemma":"Ἄφετε αὐτοὺς, τυφλοί εἰσιν ὁδηγοὶ τυφλῶν","severity":"info","text":"Cyril alludes to Matthew 15:14 (or a variant), where Jesus calls the Pharisees 'blind guides of the blind'; the wording is adapted to fit the argument about Israel's spiritual blindness.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"term","kind":"term","basis":"glossary","lemma":"Νοῦς ὁρῶν Θεόν","severity":"info","text":"Cyril glosses 'Israel' as 'a mind seeing God' (Νοῦς ὁρῶν Θεόν), a standard etymological interpretation in Greek patristic literature (cf. Philo, Origen).","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"background","kind":"background","basis":"text","lemma":"Σαλὴμ","severity":"info","text":"Cyril argues that Melchizedek was a human king of Salem (identified with Jerusalem), countering interpretations that made him a divine or angelic figure; this reflects anti-Origenist polemic.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"caution","kind":"caution","basis":"text","lemma":"μετέωρος θανάτου","severity":"caution","text":"The phrase 'above death' (μετέωρος θανάτου) is ambiguous: it could mean 'superior to death' or 'suspended above death'; Cyril clarifies it as 'superior and higher than death'.","cites":[],"named_sources":[],"dropped_cites":[]}],"ambiguities":["The source of the dominical saying 'unless you believe that I am, you will die in your sins' is uncertain; it may be a loose citation or a non-canonical tradition.","The phrase 'μετέωρος θανάτου' could be read as 'suspended above death' or 'superior to death'; Cyril opts for the latter."],"confidence":"high","notes":[]},{"i":73,"ref":"p73","source":"δ. Προσεπαθρητέον δὲ τοῖς εἰρημένοις καὶ τόδε· βλέπομεν γὰρ ἄρτι δι’ ἐσόπτρου καὶ αἰνίγματος τὰ θεῖα μόλις μυστήρια· ὁλοκλήρως δὲ τῶν γεγονότων οὐδὲν ἐξομοιοῦν ἔχοντες τῇ θείᾳ τε καὶ ἀποῤῥήτῳ φύσει, ἐκ μυρίων ὅσων παραδειγμάτων μετρίως ἐρανιζόμεθα τὸ δύνασθαί τι περὶ αὐτῆς ἢ νοεῖν ἢ φράσαι κατά γε τὸ ἐφικτόν. Οὐδὲν δὲ ἧττον ἀσυμφανὲς ἄγαν ἐστὶ τὸ ἐπὶ Χριστοῦ μυστήριον, καὶ ὁ τῆς ἐνανθρωπήσεως λόγος οὐ τοῖς τυχοῦσιν ἁλώσιμος. Βαθὺς δὲ δὴ λίαν τῆς οἰκονομίας ὁ λόγος. Θεὸς γὰρ ὢν καὶ ἐκ Θεοῦ κατὰ φύσιν ὁ Μονογενὴς, γέγονεν ἄνθρωπος, καὶ ἐσκήνωσεν ἐν ἡμῖν. Κεχρημάτικε δὲ καὶ Ἀπόστολος καὶ Ἀρχιερεὺς ἡμῶν, καὶ ἀπήλλαξεν ἡμᾶς τοῦ βραδυγλώσσου νόμου, μετατέθεικε δὲ καὶ εἰς εὐφωνίαν μαθημάτων εὐαγγελικῶν. Καὶ οὐχὶ τοῦτο μόνον, ἀλλὰ γὰρ καὶ αἰχμαλώτους ὄντας ἀνῆκεν ἡμᾶς, καθελὼν τὸν ἄρχοντα τοῦ αἰῶνος τούτου, καὶ ἐξ ᾅδου μυχῶν ἐῤῥύσατο τοὺς κεκοιμημένους, καὶ τεθεμελίωκε μὲν τὴν Ἐκκλησίαν, κεχειροτόνηται δὲ καὶ ἄρχων ἐφ’ ἡμᾶς, καὶ διεβίβασε μὲν ἐν πίστει τὸν Ἰορδάνην, δέδωκε δὲ τὴν ἐν πνεύματι περιτομὴν, καὶ εἰς τὴν τῶν οὐρανῶν εἰσκεκόμικε βασιλείαν. Ὅτι μὲν οὖν γέγονε καθ’ ἡμᾶς, ἀποχρήσειν οἶμαι λέγοντα τὸν θεσπέσιον εὐαγγελιστὴν, Καὶ ὁ Λόγος σὰρξ ἐγένετο, καὶ ἐσκήνωσεν ἐν ἡμῖν. Ὅτι δὲ κέχρισται καὶ εἰς ἱερέα καὶ ἀπόστολον, ἡ τοῦ Ἀαρὼν ἀνάδειξις ὑπεμφήνειεν ἂν καὶ μάλα σαφῶς. Κατεχρίετο γὰρ ἐλαίῳ τῷ ἡγιασμένῳ, καὶ εἰς ἄρχοντα τέθειται καὶ ἡγούμενον ἱερέων καὶ λαοῦ, καὶ μὴν καὶ μετώποις ἄκροις τὸ ψέλλιον ἐδέχετο τὸ χρυσοῦν, ἤτοι τὸ πέταλον, γραφὴν ἔχον τὸ ὄνομα Κυρίου.","english":"We must also add this to what has been said: for we now see the divine mysteries only through a mirror and a riddle; having nothing that fully likens any of the events to the divine and ineffable nature, we gather from countless examples a moderate ability either to think or to say something about it, as far as is possible. Yet the mystery concerning Christ is by no means obscure, and the doctrine of the incarnation is not accessible to just anyone. Indeed, the account of the economy is very deep. For being God and from God by nature, the Only-begotten became man and dwelt among us. He has also served as our Apostle and High Priest, and has freed us from the slow-tongued law, and has transferred us to the euphony of evangelical teachings. And not only this, but also, when we were captives, he set us free, having overthrown the ruler of this age, and rescued the dead from the depths of Hades, and has established the Church, and has been appointed ruler over us, and has led us across the Jordan in faith, and has given circumcision in spirit, and has brought us into the kingdom of the heavens. That he became like us, I think it will suffice to quote the divine evangelist: \"And the Word became flesh and dwelt among us.\" That he was anointed both as priest and apostle, the appointment of Aaron would clearly indicate. For he was anointed with consecrated oil, and was set as ruler and leader of priests and people, and moreover received on the tips of his forehead the golden band, that is, the petalon, bearing the name of the Lord.","structure":"narrative","commentary":[{"unit":"sense","kind":"sense","basis":"text","lemma":"προσεπαθρητέον","severity":"info","text":"The verb προσεπαθρητέον (from προσεπαθροίζω) is rare; Cyril uses it to mean 'we must also add' or 'accumulate' further points, emphasizing the cumulative nature of his argument.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"term","kind":"term","basis":"glossary","lemma":"οἰκονομία","severity":"info","text":"The term οἰκονομία (economy) here refers to the divine plan of the incarnation and salvation, a key concept in Cyril's Christology, denoting God's arrangement for human redemption.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"scripture","kind":"scripture","basis":"text","lemma":"Καὶ ὁ Λόγος σὰρξ ἐγένετο","severity":"info","text":"Cyril quotes John 1:14 (variant reading of John 1:14, 'And the Word became flesh and dwelt among us') to support the incarnation, though the standard text is John 1:14; the citation aligns with Cyril's Christological emphasis.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"background","kind":"background","basis":"text","lemma":"βραδυγλώσσου νόμου","severity":"info","text":"The phrase 'slow-tongued law' (βραδύγλωσσος νόμος) likely refers to the Mosaic law, which Cyril contrasts with the clarity of evangelical teachings, reflecting a common patristic trope of the law's obscurity versus the gospel's clarity.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"parallel","kind":"parallel","basis":"text","lemma":"Ἀαρὼν ἀνάδειξις","severity":"info","text":"Cyril draws a parallel between Aaron's anointing as high priest and Christ's anointing as apostle and high priest, a typological reading common in Alexandrian exegesis, linking Old Testament ritual to Christ's mission.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"reception","kind":"reception","basis":"text","lemma":"πέταλον","severity":"info","text":"The petalon (πέταλον) refers to the golden plate on the high priest's forehead inscribed with the divine name; Cyril uses this detail to typify Christ's authority, a motif later echoed in Byzantine liturgical commentaries.","cites":[],"named_sources":[],"dropped_cites":[]}],"ambiguities":["The phrase 'βραδυγλώσσου νόμου' could be interpreted as a critique of the law's verbal complexity or its ritual slowness; the reading here follows Cyril's contrast with evangelical euphony.","The quotation of John 1:14 is slightly paraphrased; the exact source text is not specified, but it is clearly a scriptural echo."],"confidence":"high","notes":[{"kind":"scripture","severity":"info","ref":"John 1:14","text":"The English carries the scriptural phrase “the word became flesh”, which matches John 1:14. The match is on the English draft; check the Coptic before quoting the verse."}]},{"i":74,"ref":"p74","source":"Τοῦτο δὲ ἦν ἐναργὲς τῆς τοῦ Σωτῆρος ἡμῶν βασιλέως σύμβολον, καὶ οἱονεὶ διάδημα λαμπρὸν καὶ περίοπτον. Ὅτι δὲ ἀμείνων τῆς νομικῆς λατρείας ἡ διὰ Χριστοῦ, κατίδοι τις ἂν ὡς ἐν Ἀαρὼν, καθάπερ ἀμέλει καὶ ἐν τῷ Μελχισεδέκ. Δεκάτας μὲν γὰρ οἱ Λευῗται παρὰ τῶν υἱῶν Ἰσραὴλ κατὰ νόμους ἐδέχοντο. Πλὴν ἐκέλευσε Θεὸς ἐκ τῆς τῶν Λευϊτῶν δεκάτης ἀπονέμεσθαι δεκάτην ὡς ἡγουμένῳ τῷ Ἀαρὼν, κατά τε τὸν τοῦ δεῖν ἱερᾶσθαι τρόπον ταῖς ἀνωτάτω κομῶντι τιμαῖς. Σύνες οὖν ὅπως καὶ ἐν προσώπῳ τοῦ Ἀαρὼν ὁ δεκάτας λαμβάνων, Λευῒ δεδεκάτωται. Τέθειται γὰρ Ἀαρὼν εἰς πρόσωπον τοῦ Χριστοῦ. Καὶ οἱ μὲν ἄλλοι πάντες Λευῗται καὶ ἱερεῖς τὰς κατὰ νόμον θυσίας ἐτέλουν, στάσιν ἔχοντες ἐπὶ τὴν πρώτην σκηνήν. Μόνος δὲ καὶ ἐκ πάντων ὁ θεσπέσιος Ἀαρὼν, ἅπαξ τοῦ ἐνιαυτοῦ, κατὰ τὸ γεγραμμένον, εἰς τὰ Ἅγια τῶν ἁγίων εἰσῄει, καὶ οὐ χωρὶς αἵματος, κατὰ τὸν νόμον. Τύπος δ’ ἂν εἴη καὶ τόδε Χριστοῦ τοῦ τεθνεῶτος ἅπαξ ὑπὲρ τῶν ἁμαρτιῶν ἡμῶν, κατὰ τὰς Γραφὰς, εἰσελαύνοντος δὲ καὶ εἰς τὴν ἄνω τε καὶ ἱερωτάτην σκηνήν. Ταύτην γὰρ ἡμῖν ἐνεκαίνισεν ὁδὸν, ἁγιάζων τε τῷ αἵματι τῷ ἰδίῳ τὴν Ἐκκλησίαν. Καὶ ὁ μὲν θεσπέσιος Μωσῆς, προκεχειρισμένος εἰς ἀποστολὴν, ἐδέετο τοῦ Θεοῦ, λέγων· Δέομαι, Κύριε, οὐκ εὔλαλός εἰμι πρὸ τῆς χθὲς, οὐδὲ πρὸ τῆς τρίτης ἡμέρας, οὐδὲ ἀφ’ οὗ ἤρξω λαλεῖν τῷ θεράποντί σου, ἰσχνόφωνος, καὶ βραδύγλωσσος ἐγώ εἰμι. Προσετίθει δὲ τούτοις· Προχείρισαι ἄλλον δυνάμενον ὃν ἀποστελεῖς. Εἶτα πρὸς αὐτὸν ὁ τῶν ὅλων Θεός· Οὔκ·","english":"This was a clear symbol of our Savior the King, and like a bright and conspicuous diadem. And that the worship through Christ is superior to the legal worship, one might see as in Aaron, just as indeed also in Melchizedek. For the Levites received tithes from the sons of Israel according to the laws. But God commanded that a tithe be apportioned from the tithe of the Levites to Aaron as to the leader, according to the manner of his priestly office, adorned with the highest honors. Understand, then, how in the person of Aaron, the one receiving tithes has been tithed by Levi. For Aaron is set as a type of Christ. And all the other Levites and priests performed the sacrifices according to the law, having their station at the first tabernacle. But the divine Aaron alone, once a year, according to what is written, entered into the Holy of Holies, and not without blood, according to the law. And this too would be a type of Christ, who died once for our sins, according to the Scriptures, and who also enters into the highest and most holy tabernacle. For he inaugurated this path for us, sanctifying the Church with his own blood. And the divine Moses, appointed for the mission, besought God, saying: \"I beseech you, Lord, I am not eloquent from yesterday, nor from the day before, nor from the time you began to speak to your servant; I am weak-voiced and slow-tongued.\" And he added to these: \"Appoint another who is able, whom you will send.\" Then the God of all said to him: \"No.","structure":"narrative","commentary":[{"unit":"sense","kind":"sense","basis":"text","lemma":"Τοῦτο δὲ ἦν ἐναργὲς τῆς τοῦ Σωτῆρος ἡμῶν βασιλέως σύμβολον","severity":"info","text":"Cyril identifies the preceding narrative element as a clear symbol of Christ the King, establishing a typological reading of the Levitical tithe system.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"term","kind":"term","basis":"glossary","lemma":"τύπος","severity":"info","text":"Cyril uses 'τύπος' (type) to designate Aaron and his actions as prefigurations of Christ, a key hermeneutical term in Alexandrian exegesis.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"scripture","kind":"scripture","basis":"text","lemma":"ἅπαξ τοῦ ἐνιαυτοῦ, κατὰ τὸ γεγραμμένον, εἰς τὰ Ἅγια τῶν ἁγίων εἰσῄει","severity":"info","text":"Cyril alludes to Leviticus 16:2-34, where the high priest enters the Holy of Holies on Yom Kippur, but the phrase 'not without blood' may conflate with the Day of Atonement ritual.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"scripture","kind":"scripture","basis":"text","lemma":"τεθνεῶτος ἅπαξ ὑπὲρ τῶν ἁμαρτιῶν ἡμῶν, κατὰ τὰς Γραφὰς","severity":"info","text":"Cyril echoes 1 Corinthians 15:3 and Hebrews 9:14, where Christ's single death for sins is contrasted with repeated Levitical sacrifices.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"background","kind":"background","basis":"text","lemma":"Δεκάτας μὲν γὰρ οἱ Λευῗται παρὰ τῶν υἱῶν Ἰσραὴλ κατὰ νόμους ἐδέχοντο","severity":"info","text":"The Levitical tithe system (Numbers 18:21-32) is here interpreted typologically: Aaron's receipt of a tithe from the Levites prefigures Christ's superiority over the Law.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"structure","kind":"structure","basis":"text","lemma":"Προσετίθει δὲ τούτοις· Προχείρισαι ἄλλον δυνάμενον ὃν ἀποστελεῖς","severity":"info","text":"Cyril transitions from typology to a dialogue between Moses and God, quoting a non-biblical tradition (possibly from Exodus 4:10-17 expanded) to illustrate Moses' reluctance.","cites":[],"named_sources":[],"dropped_cites":[]}],"ambiguities":["The source of Moses' speech ('I am not eloquent...') is unclear; it may be a paraphrase of Exodus 4:10 or a lost Jewish tradition. The phrase 'not without blood' conflates Yom Kippur with Christ's sacrifice, but the exact biblical reference is ambiguous."],"confidence":"high","notes":[]},{"i":75,"ref":"p75","source":"ἰδοὺ Ἀαρὼν ὁ ἀδελφός σου ὁ Λευΐτης, ἐπίσταμαι ὅτι λαλῶν λαλήσει αὐτός σοι, καὶ ἰδοὺ αὐτὸς ἐξελεύσεται εἰς συνάντησίν σου. Καὶ ἰδών σε χαρήσεται ἐν ἑαυτῷ, καὶ ἐρεῖς πρὸς αὐτὸν, καὶ δώσεις τὰ ῥήματά μου ἐν τῷ στόματι αὐτοῦ καὶ συμβιβάσω ὑμᾶς ἃ ποιήσετε, καὶ λαλήσει αὐτός σοι πρὸς τὸν λαὸν, καὶ αὐτὸς ἔσται σου στόμα. Βραδύγλωσσος μὲν γὰρ ὁμολογουμένως καὶ εὐστομεῖν οὐκ εἰδὼς ὁ πάλαι νόμος διὰ κύκλου μόλις μακροῦ, τοῦ κατὰ τὸ Γράμμα φημὶ, μονονουχὶ καὶ ὑποψελλίζων ἡμῖν τὸ Θεῷ δοκοῦν· στόμα δὲ Μωσέως τὸ εὐφωνότατον, ὁ Χριστὸς, μεθιστὰς τοὺς τύπους εἰς ἀλήθειαν, καὶ προτιθεὶς ἑτοίμην τοῖς ἁπανταχοῦ τῶν ἀναγκαίων τὴν εἴδησιν. Τοιγάρτοι φησὶν ἐν τεσσαρακοστῷ καὶ ὀγδόῳ Ψαλμῷ· Ἀκούσατε ταῦτα, πάντα τὰ ἔθνη, ἐνωτίσασθε, πάντες οἱ κατοικοῦντες τὴν οἰκουμένην. Ἀνετυποῦτο δὴ οὖν ὡς ἐν Ἀαρὼν ὁ Χριστός. Καὶ τό γε παραδοξότερον. Μὴ γάρ τοι θαυμάσῃς, εἰ ἐν τοῖς ἐγνωκόσιν αὐτὸν καὶ ἐν εἰδήσει τῶν νόμων τῆς ἰδίας ὑπεροχῆς ἐσκιαγράφει τὸ μέγεθος· ὅτε καὶ ὡς ἐν ἀνδρὶ πέφηνεν ἀλλογενεῖ, καὶ αἰχμαλωσίας ἀνιέντι τὸν Ἰσραὴλ, καὶ τὴν ἁγίαν καὶ ἱερὰν θεμελιοῦντι πόλιν, καὶ ἔχοντι ἄμαχον τὴν κατὰ πάντων ἰσχύν. Ποιήσομαι δὲ σαφῆ τὴν ἀφήγησιν, βραχυλογήσας ὡς ἔνι.","english":"Behold Aaron your brother the Levite; I know that he will speak when he speaks to you, and behold, he will come out to meet you. And when he sees you, he will rejoice in himself, and you shall speak to him, and you shall put my words in his mouth, and I will instruct you both what you shall do, and he will speak to you to the people, and he will be your mouth. For the ancient law, admittedly slow of speech and not knowing how to speak well, through a long circuit—that is, through the letter—barely and almost lisping to us what is pleasing to God; but the mouth of Moses, most eloquent, is Christ, who transfers the types into truth and sets forth ready knowledge of necessary things to all everywhere. For thus it is said in the forty-eighth Psalm: \"Hear these things, all nations; give ear, all who inhabit the world.\" So then Christ was typified as in Aaron. And what is even more remarkable: do not be surprised if, among those who knew him and had knowledge of the laws, he sketched the greatness of his own superiority; since he also appeared as in a man of another race, who freed Israel from captivity and founded the holy and sacred city, possessing invincible strength against all. I will make the account clear, having spoken briefly as far as possible.","structure":"narrative","commentary":[{"unit":"scripture","kind":"scripture","basis":"text","lemma":"Ἀκούσατε ταῦτα, πάντα τὰ ἔθνη, ἐνωτίσασθε, πάντες οἱ κατοικοῦντες τὴν οἰκουμένην","severity":"info","text":"Cyril cites a verse as from the forty-eighth Psalm; this corresponds to LXX Psalm 48:5-6, a call for universal attention, which he uses to support Christ's universal proclamation.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"term","kind":"term","basis":"glossary","lemma":"στόμα Μωσέως","severity":"info","text":"Cyril calls Christ 'the mouth of Moses,' a typological title indicating Christ as the eloquent interpreter who transforms the law's types into truth.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"background","kind":"background","basis":"background","lemma":"βραδύγλωσσος ... νόμος","severity":"info","text":"Cyril characterizes the Mosaic law as 'slow of speech' and 'lisping,' contrasting its indirect, typological communication with Christ's clear proclamation—a common patristic trope.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"structure","kind":"structure","basis":"text","lemma":"ἀνετυποῦτο δὴ οὖν ὡς ἐν Ἀαρὼν ὁ Χριστός","severity":"info","text":"This sentence marks a structural pivot: Cyril moves from the Aaron typology to a broader claim that Christ was prefigured even in a foreigner who freed Israel and founded the holy city.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"reception","kind":"reception","basis":"text","lemma":"ἀλλογενεῖ","severity":"info","text":"Cyril refers to a 'man of another race' who freed Israel and founded the holy city; this likely alludes to Melchizedek or Cyrus, a figure used in patristic typology for Christ.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"caution","kind":"caution","basis":"text","lemma":"ἐν τεσσαρακοστῷ καὶ ὀγδόῳ Ψαλμῷ","severity":"caution","text":"The cited Psalm number (48) follows the LXX numbering; in the Hebrew/Masoretic tradition this is Psalm 49. The verse content matches LXX Psalm 48:5-6.","cites":[],"named_sources":[],"dropped_cites":[]}],"ambiguities":["The identity of the 'man of another race' (ἀλλογενεῖ) is ambiguous; it could refer to Melchizedek (as in Genesis 14) or to Cyrus (as in Isaiah 45), both used typologically for Christ in patristic literature."],"confidence":"high","notes":[]},{"i":76,"ref":"p76","source":"ε. Ἦκτο μὲν αἰχμάλωτος ἡ Ἰουδαία ποτὲ, καὶ μακροὺς ἐν Βαβυλῶνι κατετρύχοντο χρόνους οἱ ἐξ Ἰσραὴλ, σκληρᾷ καὶ βαρβάρῳ δουλείᾳ κατηχθισμένοι. Ἐπεὶ δὲ ὁ Καμβύσου Κῦρος Μήδων τε ἅμα καὶ μὴν καὶ Περσῶν ἐξηρτημένος τὸ κράτος, πόλεμον αἵρεται πρὸς Ἀσσυρίους ὁμόρους ὄντας καὶ γείτονας, τότε δὴ τότε καὶ αὐτὴν τὴν Βαβυλῶνα κατὰ κράτος ἑλὼν, ἀνῆκε τοὺς Ἰουδαίους τὴν Ἀσσυρίων θρηνοῦντας πλεονεξίαν, καὶ οὐκ ἀδακρυτὶ προσθέοντας· διαβεβαιουμένους τε ὅτι καὶ προείρητο παρὰ Θεοῦ διὰ φωνῆς ἁγίων, ὅτι καὶ ἥξει κατὰ καιροὺς, καὶ περιέσται τῶν ἀνθεστηκότων, καὶ αὐτὸς ἀνήσει δεσμῶν τοὺς ἠδικημένους· καὶ ὅτι τὸν οἶκον ἐγερεῖ πάλιν αὐτὸς τὸν ἐν Ἱεροσολύμοις, ὃν Ἀσσύριοι καταπιμπρῶντες, ἐδυσσέβουν εἰς Θεόν. Καὶ ψευδοεποῦντας ἐν τούτοις τοὺς ἐξ Ἰσραὴλ οὐχ εὑρήσομεν, τὰς τῶν ἁγίων προφητῶν πολυπραγμονοῦντες γραφάς. Ἔφη δὲ οὕτω Θεὸς διὰ φωνῆς Ἡσαΐου· Οὕτω λέγει Κύριος ὁ λυτρούμενός σε, καὶ ὁ πλάσσων σε ἐκ κοιλίας· Ἐγὼ Κύριος ὁ συντελῶν ταῦτα, ἐξέτεινα τὸν οὐρανὸν μόνος, καὶ ἐστερέωσα τὴν γῆν. Τίς ἕτερος διασκεδάσει σημεῖα ἐγγαστριμύθων καὶ μαντείας ἀπὸ καρδίας; ἀποστρέφων φρονίμους εἰς τὰ ὀπίσω, καὶ τὴν βουλὴν αὐτῶν μωραίνων, καὶ ἱστῶν ῥήματα παιδὸς αὐτοῦ, καὶ τὴν βουλὴν τῶν ἀγγέλων αὐτοῦ ἀληθεύων. Ὁ λέγων Ἱερουσαλὴμ, Κατοικηθήσῃ· καὶ ταῖς πόλεσι τῆς Ἰουδαίας, Οἰκοδομηθήσεσθε, καὶ τὰ ἔρημα αὐτῆς ἀνατελεῖ. Ὁ λέγων τῇ ἀβύσσῳ, Ἐρημωθήσῃ, καὶ τοὺς ποταμούς σου ξηρανῶ· ὁ λέγων Κύρῳ φρονεῖν, καὶ πάντα τὰ θελήματά μου ποιήσει. Ὁ λέγων Ἱερουσαλὴμ, Οἰκοδομηθήσῃ, καὶ τὸν οἶκον τὸν ἅγιόν μου θεμελιώσω.","english":"Judaea was once led away captive, and the people of Israel spent long years in Babylon, weighed down by a harsh and barbarous slavery. But when Cyrus, the son of Cambyses, who held sway over the Medes and also the Persians, took up war against the Assyrians, who were neighbors and bordering, then indeed, having taken Babylon itself by force, he released the Jews, who were lamenting the greed of the Assyrians and running to him not without tears. They affirmed that it had been foretold by God through the voice of the holy ones, that he would come in due time, would prevail over those who opposed him, would himself release the wronged from their bonds, and would himself again raise up the house in Jerusalem which the Assyrians, by burning it, had impiously treated God. And we will not find the people of Israel to be false in these things, when we examine the writings of the holy prophets. For God spoke thus through the voice of Isaiah: Thus says the Lord who ransoms you and who formed you from the womb: I am the Lord who accomplishes these things; I alone stretched out the heaven and made the earth firm. Who else will scatter the signs of ventriloquists and divinations from the heart, turning back the wise and making their counsel foolish, and confirming the words of his servant, and making true the counsel of his angels? He who says to Jerusalem, You will be inhabited; and to the cities of Judaea, You will be rebuilt, and her desolate places will flourish. He who says to the abyss, You will be laid waste, and I will dry up your rivers; he who says to Cyrus to be wise and to do all my will. He who says to Jerusalem, You will be rebuilt, and I will lay the foundation of my holy house.","structure":"narrative","commentary":[{"unit":"background","kind":"background","basis":"background","lemma":"","severity":"info","text":"Cyrus the Great, son of Cambyses I, conquered Babylon in 539 BCE and permitted the Jewish exiles to return. Cyril conflates Cyrus's Persian lineage with Median rule, reflecting common Hellenistic historiography.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"scripture","kind":"scripture","basis":"text","lemma":"Ἡσαΐου","severity":"info","text":"Cyril quotes a composite passage loosely based on Isaiah 44:24–45:1 LXX, but the wording is not verbatim from any single canonical verse. The citation appears to be a free paraphrase or conflation.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"term","kind":"term","basis":"text","lemma":"ἐγγαστριμύθων","severity":"info","text":"The Greek term ἐγγαστρίμυθοι (ventriloquists) refers to diviners who spoke with a voice from the belly, often associated with pagan oracles. Cyril uses it pejoratively to contrast true prophecy with false divination.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"structure","kind":"structure","basis":"text","lemma":"","severity":"info","text":"This passage is a narrative interlude within Cyril's commentary, recounting the historical return from exile as a typological prefiguration of Christian restoration. It transitions from historical report to scriptural proof.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"reception","kind":"reception","basis":"background","lemma":"","severity":"info","text":"Cyril's interpretation of Cyrus as a divinely appointed liberator aligns with the broader patristic tradition that saw Cyrus as a type of Christ or a righteous pagan ruler fulfilling prophecy.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"caution","kind":"caution","basis":"text","lemma":"","severity":"caution","text":"The Greek text of the Isaiah quotation is not standard; it may reflect a variant manuscript tradition or Cyril's own adaptation. The phrase 'ὁ λυτρούμενός σε' is not found in the LXX of Isaiah.","cites":[],"named_sources":[],"dropped_cites":[]}],"ambiguities":["The exact source of the Isaiah quotation is unclear; it may be a conflation or a citation from a non-standard LXX manuscript.","The phrase 'Καμβύσου Κῦρος' could be read as 'Cyrus son of Cambyses' or 'Cyrus of Cambyses'; the genitive is ambiguous but conventionally taken as patronymic."],"confidence":"high","notes":[]},{"i":77,"ref":"p77","source":"Οὕτω λέγει Κύριος ὁ Θεὸς τῷ χριστῷ μου Κύρῳ, οὗ ἐκράτησα τῆς δεξιᾶς, ἐπακοῦσαι ἔμπροσθεν αὐτοῦ ἔθνη, καὶ ἰσχὺν βασιλέων διαῤῥήξω. Ἀνοίξω ἔμπροσθεν αὐτοῦ θύρας, καὶ πόλεις οὐ συγκλεισθήσονται· ἐγὼ ἔμπροσθέν σου πορεύσομαι, καὶ ὄρη ὁμαλιῶ, θύρας χαλκᾶς συντρίψω, καὶ μοχλοὺς σιδηροῦς συνθλάσω, καὶ δώσω σοι θησαυροὺς σκοτεινοὺς, ἀποκρύφους, ἀοράτους ἀνοίξω σοι· ἵνα γνῷς ὅτι ἐγὼ Κύριος ὁ Θεὸς ὁ λαλῶν τὸ ὄνομά σου, ὁ Θεὸς Ἰσραήλ· ἕνεκεν Ἰακὼβ τοῦ παιδός μου, καὶ Ἰσραὴλ τοῦ ἐκλεκτοῦ μου, ἐγὼ καλέσω σε τῷ ὀνόματί σου, καὶ προσδέξομαί σε· σὺ δὲ οὐκ ἔγνως ὅτι ἐγὼ Κύριος ὁ Θεός· καὶ οὐκ ἔστιν ἔτι πλὴν ἐμοῦ Θεὸς, καὶ οὐκ ᾔδεις με. Ἀκούεις ὅπως ἐναργῶς τὸ, Οὐκ ᾔδεις με, φησίν· οὐδὲ ἐν τοῖς εἰδόσι Θεὸν τὸν οὕτω περιφανῆ κατατάττειν ἀξιῶν, ὃν αὐτὸς ἐτίθει, καὶ βασιλέων κρείττονα, καὶ μυρίων ὅσων ἐθνῶν δεσπότην. Τύποι γὰρ ἦσαν τὰ ἐπ’ αὐτῷ τῶν διὰ Χριστοῦ κατορθωμάτων. Προηγόρευσε μὲν γὰρ ὡς αὐτὸς διασκεδάσει τὰς Βαβυλωνίων ψευδομαντείας, καὶ τὰ τῶν ἐγγαστριμύθων σημεῖα. Τὰς δὲ τῶν ἰδίων προφητῶν, οὓς καὶ ἀγγέλους ὠνόμασε, βουλὰς ἤτοι προαγορεύσεις, οὐ διεψευσμένας ἀποφανεῖ. Προκαταμεμήνυκε δὲ ὅτι καὶ τὰς τῆς Ἰουδαίας οἰκοδομήσει πόλεις, καὶ τὴν ἄβυσσον ἐρημώσει, καὶ πάντας αὐτῆς καταξηρανεῖ τοὺς ποταμούς· ἄβυσσον, οἶμαί που, τὴν Βαβυλῶνα λέγων, διά τοι τὸ πλῆθος τῶν κατοικούντων ἐν αὐτῇ· ποταμοὺς δὲ αὐτῆς, τὰ ἔθνη τὰ συῤῥέοντα πανταχόθεν εἰς ἐπικουρίαν. Ἀλλὰ φέρε λέγωμεν τὰ ἐπὶ Κύρῳ σαφῶς, μεταπλάττοντες ἀστείως εἰς τὸ Χριστοῦ μυστήριον, τὰ δι’ ἐκείνου κατωρθωμένα.","english":"Thus says the Lord God to my anointed Cyrus, whose right hand I have grasped, that nations may hearken before him, and I will break the strength of kings. I will open doors before him, and cities shall not be shut; I will go before you, and I will level mountains, I will shatter bronze doors, and I will crush iron bars, and I will give you hidden treasures, secret, invisible I will open for you; that you may know that I am the Lord God who speaks your name, the God of Israel; for the sake of Jacob my servant, and Israel my chosen one, I will call you by your name, and I will receive you; but you did not know that I am the Lord God; and there is no other God besides me, and you did not know me. You hear how clearly the words, \"You did not know me,\" he says; not deigning to rank among those who know God the one so manifest, whom he himself set up as greater than kings and master of countless nations. For the things concerning him were types of the achievements through Christ. For he foretold that he himself would disperse the false divinations of the Babylonians and the signs of the ventriloquists. But the counsels or predictions of his own prophets, whom he also named angels, he would declare not false. He has also preannounced that he would build up the cities of Judaea, and lay waste the abyss, and dry up all its rivers; the abyss, I think, meaning Babylon, because of the multitude dwelling in it; and its rivers, the nations flowing in from everywhere for assistance. But come, let us speak clearly of the things concerning Cyrus, elegantly transforming the achievements through him into the mystery of Christ.","structure":"narrative","commentary":[{"unit":"scripture","kind":"scripture","basis":"text","lemma":"Οὕτω λέγει Κύριος ὁ Θεὸς τῷ χριστῷ μου Κύρῳ","severity":"info","text":"Cyril adapts a divine oracle from the Septuagint of Isaiah 45:1-3, where God addresses Cyrus as 'my anointed' (χριστῷ μου).","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"term","kind":"term","basis":"text","lemma":"τῶν ἐγγαστριμύθων","severity":"info","text":"Ἐγγαστρίμυθοι (ventriloquists) here refers to pagan diviners or mediums, often associated with necromancy in early Christian polemic.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"background","kind":"background","basis":"text","lemma":"ἄβυσσον","severity":"info","text":"Cyril interprets 'abyss' (ἄβυσσον) allegorically as Babylon, due to its vast population, a non-literal reading typical of his typological method.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"structure","kind":"structure","basis":"text","lemma":"μεταπλάττοντες ἀστείως","severity":"info","text":"Cyril announces a shift from literal history to typological interpretation, 'elegantly transforming' Cyrus's deeds into the mystery of Christ.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"reception","kind":"reception","basis":"text","lemma":"τύποι γὰρ ἦσαν","severity":"info","text":"Cyril asserts that Cyrus's actions were 'types' (τύποι) of Christ's achievements, a key hermeneutical move in Alexandrian exegesis.","cites":[],"named_sources":[],"dropped_cites":[]}],"ambiguities":["The Greek text of the oracle is a free paraphrase of LXX Isaiah 45:1-3, not a direct quotation; Cyril may be citing from memory or adapting for rhetorical effect.","The identity of the 'ventriloquists' (ἐγγαστρίμυθοι) is not specified; they could be Babylonian diviners or a generic category of pagan seers."],"confidence":"high","notes":[]},{"i":78,"ref":"p78","source":"ϛ. Γέγονε τοίνυν ὁ Κῦρος, μητρὸς μὲν Μανδάνης τῆς Ἀστυάγου θυγατρὸς τοῦ Μήδων ἐξάρχοντος· πατρὸς δὲ Καμβύσου, Πέρσου μὲν τὸ γένος, ἐπιεικοῦς δὲ λίαν τοὺς τρόπους. Ὅθεν τινὲς τῶν ἀρχαιοτέρων, ἡμίονόν τε καὶ ἑτεροφυᾶ τὸν Κῦρον ὠνόμαζον. Διά γε, οἶμαι, τὸ πατρὸς καὶ μητρὸς ὡς ἐν τῷ γένει διάφορον. Πέρσαι γὰρ δὴ παρὰ Μήδους ἔθνος ἕτερον. Ἴδοις δ’ ἄν τι τοιοῦτον καὶ ἐπὶ Χριστοῦ. Μητρὸς μὲν γὰρ γέγονε κατὰ σάρκα τῆς ἁγίας Παρθένου, καθ’ ἡμᾶς τε οὔσης καὶ ἀνθρώπου τὴν φύσιν· πατρὸς δὲ τῶν καθ’ ἡμᾶς οὐδενός· ἄλλ’ ἵν’ οὕτως εἴπωμεν, ἑτεροφυοῦς εἰς ἅπαν, καὶ ἀνῳκισμένου τὴν φύσιν, καὶ πᾶν ὑπερθρώσκοντος τὸ τελοῦν ἐν γενητοῖς. Τοιγάρτοι καὶ ἔφασκε πρὸς Ἰουδαίους οἰομένους ὅτι καθ’ ἡμᾶς ἐστι, καὶ γέγονε καθ’ ἡμᾶς· Ὑμεῖς ἐκ τῶν κάτω ἐστὲ, ἐγὼ ἐκ τῶν ἄνω εἰμί. Καὶ κεκράτηκε μὲν ὁ Κῦρος μυρίων ὅσων ἐθνῶν, καὶ ἅπασα μὲν αὐτὸν ὑπεδέχετο πόλις. Ἔλαβε δὲ καὶ θησαυροὺς σκοτεινοὺς, ἀποκρύφους, ἀοράτους, καὶ μακρᾶς ἀνῆκε δουλείας τὸν Ἰσραήλ. Βεβασίλευκε δὲ τῆς ὑπ’ οὐρανὸν ὁ Ἐμμανουὴλ, καὶ ὡς τῶν ὅλων Σωτῆρα καὶ Λυτρωτὴν πᾶσα μὲν αὐτὸν εἰσδέχεται πόλις· ἀνεῖται δὲ ἤδη δουλείας καὶ πλεονεξίας διαβολικῆς πᾶν ὅσον ἐκβεβίαστο, καὶ ὑπ’ αὐτῷ πράττειν ἠνάγκαστο γένος. Καταφοιτήσας δὲ καὶ εἰς ᾅδου κεκένωκε θησαυροὺς σκοτεινοὺς, ἀποκρύφους, ἀοράτους. Θύρας χαλκᾶς συνέτριψε, καὶ μοχλοὺς σιδηροῦς συνέθλασεν. Ἔφη γὰρ τοῖς ἐν δεσμοῖς· Ἐξέλθετε· καὶ τοῖς ἐν τῷ σκότει, Ἀνακαλύφθητε. Τοιγάρτοι καὶ πάλαι πρὸς Ἰὼβ ἔφη τὸν τληπαθέστατον καὶ ἀκαταγώνιστον ἀθλητήν·","english":"Cyrus, then, was born of a mother, Mandane, daughter of Astyages, the ruler of the Medes, and a father, Cambyses, a Persian by race, and very gentle in his ways. Hence some of the older writers called Cyrus a mule and of mixed nature, because, I think, of the difference in the lineage of his father and mother; for Persians are a different nation from Medes. One might see something similar also in the case of Christ. For on the one hand, he was born according to the flesh of the holy Virgin, who is like us and human in nature; on the other hand, he had no human father, but, so to speak, was of a wholly different nature, separated in essence, and transcending everything that exists among created beings. Therefore he also said to the Jews, who thought that he was like us and had been born like us, \"You are from below, I am from above.\" And Cyrus prevailed over countless nations, and every city received him. He also took dark, hidden, invisible treasures, and released Israel from long servitude. And Emmanuel has reigned over the whole world under heaven, and as the Savior and Deliverer of all, every city receives him; and every race that had been forced out and compelled to act under him has already been released from servitude and diabolical greed. And having descended even into Hades, he emptied dark, hidden, invisible treasures. He shattered bronze doors and broke iron bars. For he said to those in bonds, \"Come out,\" and to those in darkness, \"Be uncovered.\" Therefore also long ago he said to Job, the most patient and unconquerable athlete:","structure":"narrative","commentary":[{"unit":"background","kind":"background","basis":"background","lemma":"Κῦρος","severity":"info","text":"Cyrus II (ca. 600–530 BC), founder of the Achaemenid Empire, is here depicted through a legendary genealogy: mother Mandane (daughter of Astyages) and father Cambyses I. The mixed Persian-Median parentage is used by Cyril to typologically prefigure Christ's dual nature.","cites":[],"named_sources":["Herodotus Histories 1.107–108"],"dropped_cites":[]},{"unit":"term","kind":"term","basis":"glossary","lemma":"ἑτεροφυοῦς","severity":"info","text":"The term ἑτεροφυής ('of different nature') is applied to Cyrus by older writers (calling him a 'mule') and then analogically to Christ, whose divine nature is 'wholly different' from human nature. Cyril uses this to underscore Christ's ontological uniqueness.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"scripture","kind":"scripture","basis":"text","lemma":"Ὑμεῖς ἐκ τῶν κάτω ἐστὲ, ἐγὼ ἐκ τῶν ἄνω εἰμί","severity":"info","text":"Cyril attributes to Christ the saying 'You are from below, I am from above.' This is not a direct biblical quotation but likely an allusion to John 8:23 ('You are from below; I am from above') or a similar Johannine logion, adapted for typological argument.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"scripture","kind":"scripture","basis":"text","lemma":"Ἐξέλθετε· καὶ τοῖς ἐν τῷ σκότει, Ἀνακαλύφθητε","severity":"info","text":"The commands 'Come out' and 'Be uncovered' are not direct biblical citations but likely reflect Cyril's interpretation of Christ's harrowing of Hades, drawing on imagery from the Psalms or Isaiah (e.g., Ps 24:8 LXX; Isa 45:1).","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"parallel","kind":"parallel","basis":"text","lemma":"Ἴδοις δ’ ἄν τι τοιοῦτον καὶ ἐπὶ Χριστοῦ","severity":"info","text":"Cyril draws a typological parallel between Cyrus's mixed parentage (Persian-Median) and Christ's dual nature (human from the Virgin, divine from no human father). This mirrors the Antiochene typological method, where Old Testament figures prefigure Christ.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"reception","kind":"reception","basis":"text","lemma":"πρὸς Ἰὼβ ἔφη","severity":"info","text":"Cyril concludes by referencing Job as 'the most patient and unconquerable athlete,' a common patristic trope (cf. John Chrysostom). This frames Job as a type of Christ's endurance, though the passage breaks off before the quotation is given.","cites":[],"named_sources":[],"dropped_cites":[]}],"ambiguities":["The Greek text has a lacuna or break at the end; the reference to Job is introduced but not completed in this passage.","The saying 'You are from below, I am from above' is not a verbatim biblical quote; its source is uncertain."],"confidence":"high","notes":[]},{"i":79,"ref":"p79","source":"Ἦλθες ἐπὶ πηγὴν θαλάσσης, ἐν δὲ ἴχνεσιν ἀβύσσου περιεπάτησας. Ἀνοίγονται δέ σοι φόβῳ πύλαι θανάτου, πυλωροὶ δὲ ᾅδου ἰδόντες σε ἔπτηξαν. Ἀναγνώσομεν γὰρ ὡς ἐν ἐρωτήσει ταυτί· καταδεικνύντος τοῦ λόγου τὰ διὰ Χριστοῦ κατορθώματα, καὶ ἐν αὐτοῖς πεπραγμένα τοῖς τοῦ ᾅδου μυχοῖς. Εἰς τοῦτο γὰρ Χριστὸς ἀπέθανε καὶ ἔζησεν, ἵνα καὶ νεκρῶν καὶ ζώντων κυριεύσῃ. Καὶ Κῦρος μὲν πάλαι χρήματα δοὺς, τὸν ἐν Ἱεροσολύμοις προστέταχεν ἀναδείμασθαι ναόν. Τεθεμελίωκε δὲ τὴν Ἐκκλησίαν τὴν ἁγίαν ὄντως καὶ διαβόητον πόλιν, ὁ Ἐμμανουὴλ, οἷά τινα Βαβυλῶνα κατασείσας εἰσάπαν τὴν ἀλαζόνα καὶ ὑβρίστριαν εἰδωλολατρίαν. Καὶ περὶ μὲν Κύρου Θεὸς, ὅτι Πάντα τὰ θελήματά μου ποιήσει, φησί. Προσπεφώνηκε δέ που καὶ τοῖς Ἰουδαίων λαοῖς ἐξουθενοῦσιν αὐτὸν ὁ πάντων ἡμῶν Σωτήρ· Ὑμεῖς κατὰ τὴν σάρκα κρίνετε. Καὶ ἑτέρωθί που, Καὶ ἐὰν κρίνω ἐγὼ, ἡ κρίσις ἡ ἐμὴ ἀληθινή ἐστιν· ὅτι οὐ ζητῶ τὸ θέλημα τὸ ἐμὸν, ἀλλὰ τὸ θέλημα τοῦ πέμψαντός με Πατρός. Καὶ Κύρῳ μὲν ἔφη Θεός· Ἐκάλεσά σε τῷ ὀνόματί μου. Κύριος δὲ ἀληθῶς ὁ Ἐμμανουὴλ, εἰ καὶ πέφηνεν ἄνθρωπος. Ὅτι δὲ εἰς τύπον Χριστοῦ τῆς δόξης τὰ ἐπὶ Κύρῳ τέθειται, πληροφορήσει σαφῶς τὰ ἑξῆς εἰρημένα διὰ τῆς τοῦ προφήτου φωνῆς· Ἐγὼ ἐποίησα γῆν καὶ ἄνθρωπον ἐπ’ αὐτῆς. Ἐγὼ τῇ χειρί μου ἐστερέωσα τὸν οὐρανὸν, καὶ πᾶσι τοῖς ἄστροις ἀνετειλάμην. Ἐγὼ ἤγειρα αὐτὸν κατὰ δικαιοσύνην, καὶ πᾶσαι αἱ ὁδοὶ αὐτοῦ εὐθεῖαι. Οὗτος οἰκοδομήσει τὴν πόλιν μου, καὶ τὴν αἰχμαλωσίαν τοῦ λαοῦ μου ἐπιστρέψει, οὐ μετὰ λύτρων, οὐδὲ μετὰ δώρων, εἶπε Κύριος Σαβαώθ. Οὕτως λέγει Κύριος·","english":"You came to the source of the sea, and you walked in the tracks of the abyss. The gates of death open for you in fear, and the gatekeepers of Hades, seeing you, cowered. For we shall read this as if in a question, the discourse demonstrating the achievements wrought through Christ, and the deeds accomplished even in the recesses of Hades. For this Christ died and lived, that he might rule over both the dead and the living. And Cyrus long ago, by giving money, ordered the temple in Jerusalem to be rebuilt. But Emmanuel has founded the holy and renowned city, the Church, having utterly shaken down a kind of Babylon, the arrogant and insolent idolatry. And concerning Cyrus, God says, \"He will do all my will.\" And somewhere our Savior addresses the Jewish peoples who despise him: \"You judge according to the flesh.\" And elsewhere, \"And if I judge, my judgment is true; for I do not seek my own will, but the will of the Father who sent me.\" And to Cyrus God said, \"I called you by my name.\" But Emmanuel is truly Lord, even though he appeared as man. That the things concerning Cyrus are set forth as a type of Christ in glory, the following words spoken through the prophet's voice will clearly confirm: \"I made the earth and man upon it. I with my hand fixed the heaven, and I caused all the stars to rise. I raised him up in righteousness, and all his ways are straight. This one will build my city, and will bring back the captivity of my people, not with ransoms, nor with gifts,\" said the Lord Sabaoth. Thus says the Lord.","structure":"narrative","commentary":[{"unit":"sense","kind":"sense","basis":"text","lemma":"Ἦλθες ἐπὶ πηγὴν θαλάσσης","severity":"info","text":"Cyril opens with a poetic address to Christ, drawing on imagery of the abyss and Hades to frame the resurrection as a conquest of death.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"scripture","kind":"scripture","basis":"text","lemma":"Ἐγὼ ἐποίησα γῆν καὶ ἄνθρωπον ἐπ’ αὐτῆς","severity":"info","text":"Cyril cites a prophetic passage (likely from a Greek version of Isaiah or a related text) to confirm Cyrus as a type of Christ; the exact source is not identified in the passage.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"background","kind":"background","basis":"text","lemma":"Κῦρος","severity":"info","text":"Cyrus the Great is presented as a type of Christ, with his rebuilding of the Jerusalem temple prefiguring Christ’s founding of the Church; this typological reading is common in patristic exegesis.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"structure","kind":"structure","basis":"text","lemma":"Ἀναγνώσομεν γὰρ ὡς ἐν ἐρωτήσει ταυτί","severity":"info","text":"Cyril signals a rhetorical reading: the preceding lines are to be understood as a question, highlighting Christ’s achievements as a dramatic narrative.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"reception","kind":"reception","basis":"text","lemma":"Κύριος Σαβαώθ","severity":"info","text":"The title 'Lord Sabaoth' (Lord of Hosts) appears in the prophetic citation, reflecting a Septuagintal usage that Cyril adopts without comment.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"caution","kind":"caution","basis":"text","lemma":"Προσπεφώνηκε δέ που καὶ τοῖς Ἰουδαίων λαοῖς","severity":"caution","text":"The source of Christ’s sayings ('You judge according to the flesh' and the following) is not specified; Cyril may be paraphrasing or citing apocryphal or lost traditions.","cites":[],"named_sources":[],"dropped_cites":[]}],"ambiguities":["The exact scriptural source of the prophetic citation beginning 'Ἐγὼ ἐποίησα γῆν' is not identified; it may be a composite or a non-canonical text.","The sayings attributed to Christ ('You judge according to the flesh' etc.) lack clear biblical parallels, suggesting possible paraphrase or lost tradition."],"confidence":"high","notes":[]},{"i":80,"ref":"p80","source":"Ἐκοπίασεν Αἴγυπτος, καὶ ἐμπορίαι Αἰθιόπων, καὶ οἱ Σαβαεὶμ ἄνδρες ὑψηλοὶ ἐπὶ σὲ διαβήσονται, καί σοι ἔσονται δοῦλοι, καὶ ὀπίσω σου ἀκολουθήσουσι δεδεμένοι ἐν χειροπέδαις, καὶ προσκυνήσουσί σοι, καὶ ἐν σοὶ προσεύξονται, ὅτι ἐν σοὶ ὁ Θεός ἐστιν, καὶ οὐκ ἔστι Θεὸς πλὴν σοῦ. Σὺ γὰρ εἶ Θεὸς, καὶ οὐκ ᾔδειμεν, ὁ Θεὸς τοῦ Ἰσραὴλ Σωτήρ. Αἰσχυνθήσονται καὶ ἐντραπήσονται πάντες οἱ ἀντικείμενοι αὐτῷ, καὶ πορεύσονται ἐν αἰσχύνῃ. Ὁ γὰρ ποιήσας τὴν γῆν, καὶ ἄνθρωπον ἐπ’ αὐτῆς, ὁ διακοσμήσας τοῖς ἄστροις τὸν οὐρανὸν, ἤγειρεν ἡμῖν δικαιοσύνην τὸν Ἰησοῦν ἐκλυτρούμενον δωρεάν· Δεδικαιώμεθα γὰρ ἐν πίστει, δεσμῶν ἀνιέντα καὶ αἰχμαλωσίας, οἰκοδομοῦντα πνευματικῶς τὴν νοητὴν Ἱερουσαλὴμ, καὶ θεμελιοῦντα τὴν Ἐκκλησίαν, ὡς καὶ αὐταῖς ἀκατάσειστον εἶναι ταὶς ᾅδου πύλαις, καὶ ἀνάλωτον ἐχθροῖς. Τοῦτον ὄντα Θεὸν κατὰ φύσιν ἐπιγινώσκοντες οἱ πάλαι πλανώμενοι, λέγουσι· Σὺ γὰρ εἶ Θεὸς ἡμῶν, καὶ οὐκ ᾔδειμεν. Καὶ οὐκ ἔστι Θεὸς πλὴν σοῦ. Τούτῳ προσκυνήσουσι, τούτῳ κάμψει πᾶν γόνυ, καὶ πᾶσα γλῶσσα ἐξομολογήσεται ὅτι Κύριος Ἰησοῦς Χριστὸς εἰς δόξαν Θεοῦ Πατρός. Τούτῳ τετολμήκασιν ἀντιστῆναί τινες τῶν ἐξ Ἰσραήλ. Κατῃσχύνθησαν δὲ καὶ πεπτώκασι, καὶ ἐν τροπῇ πεπόρευνται κατὰ τὴν τοῦ προφήτου φωνήν. Κῦρος μὲν οὖν ὁ Καμβύσου, τεθεμελίωκε τὸν οἶκον τοῦ Θεοῦ τὸν ἐν Ἱεροσολύμοις, εἰς τύπον Χριστοῦ. Ὅτι δὲ αὐτὸς ἔμελλεν ὁ Ἐμμανουὴλ ἀποπεραίνειν τὸ χρῆμα πνευματικῶς τε καὶ νοητῶς, καὶ δι’ ἑτέρας εὐθὺς ἀναμάθοι τις ἂν εἰκόνος. Ἐπειδὴ γὰρ τῆς ἐν Βαβυλῶνι δουλείας ἀνῆκεν ὁ Κῦρος τὸν Ἰσραήλ·","english":"Egypt labored, and the merchandise of the Ethiopians, and the tall men of Saba shall step over you, and they shall be your slaves, and they shall follow behind you bound in handcuffs, and they shall worship you, and they shall pray in you, because in you is God, and there is no God but you. For you are God, and we did not know, the God of Israel the Savior. All those who oppose him shall be shamed and put to confusion, and shall go in shame. For the one who made the earth and man upon it, who adorned the heaven with stars, raised up for us righteousness, Jesus, redeeming freely; for we have been justified in faith, releasing from bonds and captivity, building spiritually the intelligible Jerusalem, and founding the Church, so that it is unshakable even to the gates of Hades and unconquerable by enemies. Recognizing this one as God by nature, those who were formerly in error say: For you are our God, and we did not know. And there is no God but you. They shall worship this one, every knee shall bend to this one, and every tongue shall confess that Lord Jesus Christ is to the glory of God the Father. Some from Israel have dared to oppose this one. But they have been shamed and have fallen, and have gone in rout according to the voice of the prophet. Now Cyrus, son of Cambyses, laid the foundation of the house of God in Jerusalem, as a type of Christ. And that the Emmanuel himself was to complete the matter spiritually and intelligibly, one might learn immediately from another image. For when Cyrus released Israel from the slavery in Babylon—","structure":"narrative","commentary":[{"unit":"scripture","kind":"scripture","basis":"text","lemma":"Ἐκοπίασεν Αἴγυπτος, καὶ ἐμπορίαι Αἰθιόπων, καὶ οἱ Σαβαεὶμ ἄνδρες ὑψηλοὶ","severity":"info","text":"Cyril adapts and expands a passage from Isaiah 45:14 (LXX), which speaks of Egypt, Ethiopia, and the Sabaeans submitting to Cyrus. He reinterprets it as a prophecy of Christ's universal dominion.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"scripture","kind":"scripture","basis":"text","lemma":"Σὺ γὰρ εἶ Θεὸς, καὶ οὐκ ᾔδειμεν, ὁ Θεὸς τοῦ Ἰσραὴλ Σωτήρ","severity":"info","text":"This phrase echoes Isaiah 45:15 (LXX) and is applied by Cyril to the recognition of Christ as God by former pagans, blending Old Testament prophecy with Christological interpretation.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"term","kind":"term","basis":"text","lemma":"νοητὴν Ἱερουσαλὴμ","severity":"info","text":"The phrase 'intelligible Jerusalem' refers to the heavenly or spiritual Jerusalem, a common allegorical trope in Alexandrian exegesis, contrasting with the earthly city.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"background","kind":"background","basis":"text","lemma":"Κῦρος μὲν οὖν ὁ Καμβύσου","severity":"info","text":"Cyril identifies Cyrus the Great, son of Cambyses, as a type of Christ, noting his role in releasing Israel from Babylonian captivity and laying the foundation of the Second Temple.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"structure","kind":"structure","basis":"text","lemma":"Τοῦτον ὄντα Θεὸν κατὰ φύσιν ἐπιγινώσκοντες","severity":"info","text":"Cyril shifts from a prophetic voice to a narrative of recognition, where former pagans confess Christ's divinity, marking a transition from Old Testament typology to New Testament fulfillment.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"reception","kind":"reception","basis":"text","lemma":"Δεδικαιώμεθα γὰρ ἐν πίστει","severity":"info","text":"This phrase reflects Cyril's soteriological emphasis on justification through faith, a theme central to his anti-Pelagian and anti-Nestorian polemics, linking Christ's redemptive work to the believer's spiritual freedom.","cites":[],"named_sources":[],"dropped_cites":[]}],"ambiguities":["The Greek text contains a possible textual variant: 'Σὺ γὰρ εἶ Θεὸς, καὶ οὐκ ᾔδειμεν' may be a conflation of Isaiah 45:15 and 45:14 LXX. The identity of 'the tall men of Saba' (Σαβαεὶμ ἄνδρες ὑψηλοὶ) is uncertain; it may refer to the Sabaeans of South Arabia or a different group."],"confidence":"high","notes":[]},{"i":81,"ref":"p81","source":"καθηγηταὶ παραχρῆμα καὶ οἱονεί πως ἐξάρχοντες ἀνεδείκνυντο τοῦ λαοῦ, Ζοροβάβελ ὁ τοῦ Σαλαθιὴλ ἐκ φυλῆς Ἰούδα, καὶ Ἰησοῦς ὁ τοῦ Ἰωσεδὲκ ὁ ἱερεὺς ὁ μέγας. Οἷς καὶ ἀφιγμένοις εἰς Ἱεροσόλυμα, διὰ φωνῆς Ἀγγαίου τοῦ προφήτου τῆς εἰς τὸν οἶκον ἔχεσθαι φιλεργίας ἐπισκήπτει Θεός. Γέγραπται γὰρ οὕτω· Ἐν τῷ δευτέρῳ ἔτει ἐπὶ Δαρείου τοῦ βασιλέως ἐν τῷ μηνὶ τῷ ἔκτῳ, μιᾷ τοῦ μηνὸς, ἐγένετο λόγος Κυρίου ἐν χειρὶ Ἀγγαίου τοῦ προφήτου λέγων, Εἰπὸν πρὸς Ζοροβάβελ τὸν τοῦ Σαλαθιὴλ τὸν ἐκ φυλῆς Ἰούδα, καὶ πρὸς Ἰησοῦν τὸν τοῦ Ἰωσεδὲκ τὸν ἱερέα τὸν μέγαν, λέγων· Τάδε λέγει Κύριος παντοκράτωρ· Ὁ λαὸς οὗτος λέγουσιν· Οὐχ ἥκει ὁ καιρὸς τοῦ οἰκοδομῆσαι τὸν οἶκον Κυρίου. Καὶ ἐγένετο λόγος ἐν χειρὶ Ἀγγαίου τοῦ προφήτου, λέγων· Εἰ καιρὸς μὲν ὑμῖν ἐστι τοῦ οἰκεῖν ἐν οἴκοις κοιλοστάθμοις· ὁ δὲ οἶκος Κυρίου ἐξηρήμωται; Καὶ μεθ’ ἕτερα πάλιν, Καὶ ἐξήγειρε Κύριος τὸ πνεῦμα Ζοροβάβελ τοῦ Σαλαθιὴλ ἐκ φυλῆς Ἰούδα, καὶ τὸ πνεῦμα Ἰησοῦ τοῦ Ἰωσεδὲκ τοῦ ἱερέως τοῦ μεγάλου, καὶ τὸ πνεῦμα τῶν καταλοίπων παντὸς τοῦ λαοῦ. Καὶ εἰσῆλθον, καὶ ἐποίουν τὰ ἔργα ἐν τῷ οἴκῳ Κυρίου παντοκράτορος Θεοῦ αὐτῶν. Ἄθρει δὴ οὖν ὡς ἐν τύπῳ καὶ εἰκόνι διπλῇ τὸν Ἐμμανουὴλ, βασιλέα μὲν, ὡς ἔν γε τῷ Ζοροβάβελ, ὃς ἦν ἐκ φυλῆς Ἰούδα τῆς τότε κρατεῖν λαχούσης ἐν Ἰσραήλ· ἀρχιερέα δὲ αὖ ὡς ἐν ὁμωνύμῳ τῷ Ἰησοῦ τῷ ἀρχιερεῖ τῷ μεγάλῳ· καὶ μὴν καὶ ἐξάρχοντα τῆς ὁδοῦ τῆς εἰς τὴν ἁγίαν πόλιν, ἐκ γῆς ἀλλοφύλων· φημὶ δὴ πάλιν τῆς Βαβυλωνίων. Ἄθρει καὶ τεχνουργὸν ὄντα, καὶ ἐπιμελητὴν τοῦ ἁγίου ναοῦ.","english":"Immediately they were shown to be leaders and, as it were, rulers of the people: Zerubbabel the son of Salathiel from the tribe of Judah, and Jesus the son of Josedec the high priest. And when they arrived in Jerusalem, God, through the voice of the prophet Haggai, enjoins them to apply themselves to the work of the house. For it is written thus: In the second year of King Darius, in the sixth month, on the first day of the month, a word of the Lord came by the hand of the prophet Haggai, saying, Say to Zerubbabel the son of Salathiel from the tribe of Judah, and to Jesus the son of Josedec the high priest, saying, Thus says the Lord Almighty: This people say, The time has not come to build the house of the Lord. And a word came by the hand of the prophet Haggai, saying, Is it a time for you to dwell in houses with hollow roofs, while the house of the Lord lies desolate? And again after other things, And the Lord roused the spirit of Zerubbabel the son of Salathiel from the tribe of Judah, and the spirit of Jesus the son of Josedec the high priest, and the spirit of the rest of all the people. And they entered and performed the works in the house of the Lord Almighty, their God. Observe then how in a double type and image is Emmanuel: a king, as in Zerubbabel, who was from the tribe of Judah, which at that time had obtained rule in Israel; and a high priest, as in the namesake Jesus the high priest; and indeed a leader of the way to the holy city from a foreign land—I mean again from that of the Babylonians. Observe also that he is a craftsman and overseer of the holy temple.","structure":"narrative","commentary":[{"unit":"scripture","kind":"scripture","basis":"text","lemma":"Ἐν τῷ δευτέρῳ ἔτει ἐπὶ Δαρείου τοῦ βασιλέως...","severity":"info","text":"Cyril quotes Haggai 1:1–2, 14 (LXX) to ground his typology. The citation is composite, blending verses to emphasize the divine command to rebuild the temple.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"term","kind":"term","basis":"glossary","lemma":"Ἐμμανουὴλ","severity":"info","text":"Emmanuel (Ἐμμανουήλ) is the Greek transliteration of the Hebrew עִמָּנוּאֵל, meaning 'God with us.' Cyril uses it as a Christological title, identifying Jesus Christ as the antitype of Zerubbabel and Joshua.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"background","kind":"background","basis":"background","lemma":"Ζοροβάβελ","severity":"info","text":"Zerubbabel, a descendant of the Davidic line, led the return from Babylonian exile and oversaw the rebuilding of the Second Temple. Cyril presents him as a type of Christ the king.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"parallel","kind":"parallel","basis":"text","lemma":"Ἰησοῦς ὁ τοῦ Ἰωσεδὲκ","severity":"info","text":"Cyril draws a parallel between Joshua (Ἰησοῦς) the high priest and Jesus Christ, noting the shared name. This typology is common in patristic exegesis, linking the post-exilic high priest to Christ the high priest.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"structure","kind":"structure","basis":"text","lemma":"Ἄθρει δὴ οὖν","severity":"info","text":"Cyril uses the imperative 'Ἄθρει' ('Observe') twice to mark the transition from scriptural quotation to typological interpretation, a common rhetorical device in his exegesis.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"reception","kind":"reception","basis":"background","lemma":"ἐξάρχοντα τῆς ὁδοῦ","severity":"info","text":"Cyril’s description of Christ as 'leader of the way' from Babylon to Jerusalem echoes the theme of the Exodus and anticipates Christian pilgrimage typology, influential in later Byzantine liturgy.","cites":[],"named_sources":[],"dropped_cites":[]}],"ambiguities":["The Greek text of Haggai quoted by Cyril is a conflation of verses; the exact LXX source is not specified. The phrase 'μεθ’ ἕτερα πάλιν' indicates an ellipsis, but the omitted material is not identified."],"confidence":"high","notes":[]},{"i":82,"ref":"p82","source":"Ἑπόμενοι γὰρ διὰ πίστεως καθηγητῇ τῷ Χριστῷ, ὡς βασιλεῖ καὶ ἀρχιερεῖ, ἐκ διαβολικῆς πλεονεξίας, καὶ ὥσπερ ἐκ γῆς ἀλλοφύλων, ἐξ ἀπάτης κοσμικῆς εἰς τὴν ἁγίαν εἴσιμεν πόλιν, τὴν τῶν πρωτοτόκων Ἐκκλησίαν, ἣν αὐτὸς ἐγερεῖ Χριστὸς ὡς ἔν γε λίθοις τοῖς νοητοῖς. Καὶ μαρτυρήσει γράφων ὁ Παῦλος τοῖς διὰ πίστεως ἐκλελυτρωμένοις καὶ ἀκολουθεῖν ἑλομένοις τοῖς ἴχνεσι τοῦ Χριστοῦ· Ἐν ᾧ καὶ ὑμεῖς συνοικοδομεῖσθε εἰς κατοικητήριον τοῦ Χριστοῦ ἐν πνεύματι. Ὅτι δὲ καὶ ἀμείνων ἡ δόξα τῆς Ἐκκλησίας παρὰ τὴν πρώτην καὶ ἐν ἀρχαῖς, τὴν ἐπί γέ φημι τῷ ἐκ λίθων ναῷ, διαμεμήνυκεν εἰπὼν διὰ φωνῆς Ἀγγαίου πάλιν· Τίς ἐξ ὑμῶν, ὃς εἶδε τὸν οἶκον τοῦτον ἐν τῇ δόξῃ αὐτοῦ τῇ ἔμπροσθεν, καὶ πῶς ὑμεῖς βλέπετε αὐτὸν νῦν καθὼς οὐχ ὑπάρχοντα ἐνώπιον ὑμῶν; Καὶ μεθ’ ἕτερα πάλιν· Ἐμὸν τὸ ἀργύριον, καὶ ἐμὸν τὸ χρυσίον, λέγει Κύριος παντοκράτωρ, διότι μεγάλη ἔσται ἡ δόξα τοῦ οἴκου τούτου ἡ ἐσχάτη ὑπὲρ τὴν πρώτην, λέγει Κύριος παντοκράτωρ· καὶ ἐν τῷ τόπῳ τούτῳ δώσω εἰρήνην. Καὶ εἰρήνη ψυχῆς εἰς περιποίησιν παντὶ τῷ κτίζοντι τοῦ ἀναστῆσαι τὸν ναὸν τοῦτον. Καὶ ἀνιδρωτὶ μὲν ἄν τις συλλέξαιτο τὰ δι’ ὧν ἡμῖν ὡς ἔν γε τοῖς πάλαι Χριστὸς κατεγράφετο. Ἵνα δὲ μὴ τῷ πλήθει τῶν παραδειγμάτων ἀποκομίζεσθαί ποι τοῦ πρέποντος ὁ λόγος ἡμῖν δοκῇ, παρέντες τέως τὸ καὶ δι’ ἑτέρων ἰέναι λοιπὸν, ἐκεῖνο φαμέν· Δεήσει δὴ πάντως ἡμῖν, δυοῖν ἑλέσθαι θάτερον.","english":"For following through faith with Christ as their guide, as king and high priest, from diabolical greed, and as if from a foreign land, from worldly deception we enter into the holy city, the Church of the Firstborn, which Christ himself will raise up as if with spiritual stones. And Paul bears witness, writing to those who have been redeemed through faith and have chosen to follow in the footsteps of Christ: \"In whom you also are being built together into a dwelling place of Christ in spirit.\" And that the glory of the Church is superior to the first and original one—I mean that of the temple built of stones—he has indicated again by saying through the voice of Haggai: \"Who among you saw this house in its former glory, and how do you now see it as not existing before you?\" And again after other things: \"Mine is the silver, and mine is the gold, says the Lord Almighty, because the latter glory of this house will be great beyond the former, says the Lord Almighty; and in this place I will give peace. And peace of soul for the preservation of everyone who builds to raise up this temple.\" And one might without effort collect the things through which Christ was depicted for us in the ancient times. But lest our discourse seem to be carried away from what is fitting by the multitude of examples, for the time being passing over going through others as well, we say this: It will certainly be necessary for us to choose one of two.","structure":"narrative","commentary":[{"unit":"scripture","kind":"scripture","basis":"text","lemma":"Ἐν ᾧ καὶ ὑμεῖς συνοικοδομεῖσθε εἰς κατοικητήριον τοῦ Χριστοῦ ἐν πνεύματι","severity":"info","text":"Cyril quotes a Pauline phrase not found verbatim in the NT; it likely adapts Ephesians 2:22 or Colossians 2:7, reflecting a spiritual building metaphor.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"scripture","kind":"scripture","basis":"text","lemma":"Τίς ἐξ ὑμῶν, ὃς εἶδε τὸν οἶκον τοῦτον ἐν τῇ δόξῃ αὐτοῦ τῇ ἔμπροσθεν...","severity":"info","text":"Cyril cites Haggai 2:3 LXX, which contrasts the former and future glory of the temple, applied here to the Church.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"scripture","kind":"scripture","basis":"text","lemma":"Ἐμὸν τὸ ἀργύριον, καὶ ἐμὸν τὸ χρυσίον... μεγάλη ἔσται ἡ δόξα τοῦ οἴκου τούτου ἡ ἐσχάτη ὑπὲρ τὴν πρώτην","severity":"info","text":"Cyril cites Haggai 2:7-9 LXX, where God claims the temple's wealth and promises greater future glory, used to typify the Church's superiority.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"term","kind":"term","basis":"glossary","lemma":"τῶν πρωτοτόκων Ἐκκλησίαν","severity":"info","text":"The phrase 'Church of the Firstborn' likely alludes to Christ as the firstborn (Colossians 1:15, 18) and to the Church as the assembly of the redeemed, a key typological image in Cyril.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"background","kind":"background","basis":"background","lemma":"ἐκ διαβολικῆς πλεονεξίας","severity":"info","text":"Cyril contrasts diabolical greed with the spiritual journey into the Church, reflecting a common patristic theme of the devil's role in worldly deception and the need for redemption.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"structure","kind":"structure","basis":"text","lemma":"Δεήσει δὴ πάντως ἡμῖν, δυοῖν ἑλέσθαι θάτερον","severity":"info","text":"This concluding sentence signals a rhetorical choice between two alternatives, a common structural device in Cyril's exegesis to introduce a doctrinal dilemma.","cites":[],"named_sources":[],"dropped_cites":[]}],"ambiguities":["The Pauline quotation is not exact; its source is uncertain, possibly a paraphrase of Ephesians 2:22 or Colossians 2:7.","The phrase 'Church of the Firstborn' is ambiguous: it may refer to Christ as firstborn or to the Church as the firstborn of creation."],"confidence":"high","notes":[]},{"i":83,"ref":"p83","source":"Ἢ γὰρ τοὺς δι’ ὧν ἐκεῖνα γεγόνασιν εἰσάπαν ἀναιρήσομεν, καθορίζοντες τῶν τύπων τὸ μὴ λίαν ἀπλημμελὲς, εἰ νοοῖντο δι’ ἀνθρώπων τῶν καθ’ ἡμᾶς γεγονότες, καίτοι πολὺ λίαν ἔχοντες τὸ θεοπρεπές· ἢ τὸ Πνεῦμα λέγοντες ἀεὶ μορφοῦσθαι πρὸς εἶδος τὸ καθ’ ἡμᾶς, ἐξ ἀνάγκης ὁμολογήσομεν καὶ εἰς Κῦρον αὐτὸ διαπεπλᾶσθαί ποτε, τὸν οὐκ εἰδότα Θεόν. Εἴρηται γὰρ πρὸς αὐτὸν, Σὺ δὲ οὐκ ᾔδεις με. Ἀναιρουμένων δὲ τῶν ἐν τύποις, σκιὰ μὲν ἴσως ὁ Ἀαρών· Ζοροβάβελ δὲ ὁ τοῦ Σαλαθιὴλ, καὶ μέν τοι καὶ Ἰησοῦς ὁ τοῦ Ἰωσεδὲκ ὁ ἱερεὺς ὁ μέγας, ἐν ὀνόμασιν εἶεν ἂν ψιλοῖς τε καὶ μόνοις.\n\nζ. Ἀλλ’ οἶμαι δὴ μᾶλλον ἐκ λογισμοῦ τοῦ εἰκότος ἀναπεπεισμένους συναινέσειν ὀρθῶς, ὡς ἦν μὲν ἄνθρωπος ὁ Μελχισεδὲκ, πόλεως βασιλεύων τῆς Σαλήμ· τύπον δὲ ἡμῖν αὐτὸν ἐποιεῖτο Χριστοῦ, λεπτόνους εἰς θεωρίας πνευματικὰς ὑπάρχων ὁ Παῦλος· ἐνιστάμενοι δὲ μετὰ τοῦτο, καὶ οὐδὲν ἧττον λέγουσιν ὡς ἄνθρωπος μὲν οὐκ ἦν ὁ Μελχισεδέκ· τὸ Πνεῦμα δὲ μᾶλλον τὸ ἄγιον· ἢ γοῦν ἑτέρα τις δύναμις τῶν ἄνωθεν καὶ ἐξ οὐρανοῦ, τὴν λειτουργικὴν ἔχουσα τάξιν· δοκεῖ γὰρ ὧδε φρονεῖν ἑτέροις, ἐκεῖνό φαμεν ἀναγκαίως ὅτι πλημμελήσουσι κατὰ δύο τρόπους, καὶ τὴν θείαν καὶ ἄῤῥητον τοῦ Πνεύματος φύσιν εἰς τὸν μὴ πρέποντα τρόπον αὐτῇ κατασύροντες, καὶ τὴν γεννητὴν καὶ πεποιημένην κτίσιν, εἰς δόξαν ὑπερτενῆ φληνάφως ἀνακομίζοντες. Τίνα τρόπον ἐρῶ. Γέγραπται περὶ τοῦ Μελχισεδὲκ, ὡς ἦν ἱερεὺς τοῦ Θεοῦ ὑφίστου. Εἰ δὲ δὴ τὸ Πνεῦμα τὸ ἅγιόν ἐστιν ὁ Μελχισεδὲκ, κατεκομίσθη λοιπὸν ἐν ἱερουργοῖς τὸ Πνεῦμα, καὶ λειτουργικὴν ἔχει τὴν ὑπουργίαν.","english":"For either we will completely abolish the means by which those things came to be, determining that the types are not entirely improper if they are understood to have come about through men like us, even though they have a very great element of the divine; or, saying that the Spirit always shapes itself into a form like ours, we will necessarily confess that it was once molded into Cyrus, who did not know God. For it was said to him, \"But you did not know me.\" And if the types are abolished, then Aaron would perhaps be a shadow; and Zorobabel, son of Salathiel, and indeed Jesus, son of Josedec, the high priest, would be mere names and nothing more.\n\n7. But I think that those who are persuaded by reasonable argument will rightly agree that Melchizedek was a man, king of the city of Salem, and that Paul, being subtle in spiritual contemplations, made him a type of Christ for us. Yet some, after this, insist and say no less that Melchizedek was not a man, but rather the Holy Spirit, or at least some other power from above and from heaven, holding a liturgical rank. For it seems that others think this way. We say necessarily that they will err in two ways: dragging the divine and ineffable nature of the Spirit into a manner unbefitting it, and foolishly elevating the created and made creature to an excessive glory. I will explain how. It is written about Melchizedek that he was a priest of the Most High God. If, then, Melchizedek is the Holy Spirit, the Spirit has been reduced to the rank of a priest and holds a liturgical ministry.","structure":"narrative","commentary":[{"unit":"scripture","kind":"scripture","basis":"text","lemma":"Σὺ δὲ οὐκ ᾔδεις με","severity":"info","text":"Cyril quotes an unlocated scriptural address to Cyrus: 'But you did not know me.' The source is not identified in the passage; it may be a lost or apocryphal tradition.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"background","kind":"background","basis":"text","lemma":"Μελχισεδὲκ","severity":"info","text":"Cyril engages a known exegetical debate: whether Melchizedek (Gen 14:18) was a human king-priest or a divine figure (e.g., the Holy Spirit or an angel). He argues for the human interpretation against those who spiritualize the figure excessively.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"term","kind":"term","basis":"text","lemma":"τύπον","severity":"info","text":"Cyril uses 'τύπον' (type) to denote a prefiguration of Christ, a standard Alexandrian hermeneutic. He insists that typology does not abolish the historical reality of the type-figure (e.g., Melchizedek as a real man).","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"reception","kind":"reception","basis":"text","lemma":"Παῦλος","severity":"info","text":"Cyril refers to Paul (likely Heb 7:1-3) as the source for interpreting Melchizedek as a type of Christ, but he distinguishes his own view from those who take the typology to imply Melchizedek's non-human nature.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"caution","kind":"caution","basis":"text","lemma":"Κῦρον","severity":"caution","text":"The reference to Cyrus (Κῦρον) as a possible incarnation of the Spirit is obscure. Cyril may be alluding to a known exegetical claim (perhaps from a lost source) that the Spirit could take human form, which he rejects as absurd.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"structure","kind":"structure","basis":"text","lemma":"ζ.","severity":"info","text":"The passage is divided by a zeta (ζ) marker, indicating a new section or argument in the commentary. This is a typical structural cue in Greek patristic texts.","cites":[],"named_sources":[],"dropped_cites":[]}],"ambiguities":["The identity of the scriptural quotation 'Σὺ δὲ οὐκ ᾔδεις με' is uncertain; it may be from a non-canonical source or a paraphrase.","The reference to Cyrus as a possible vessel for the Spirit is unclear; Cyril may be engaging a specific opponent's argument not fully preserved."],"confidence":"high","notes":[]},{"i":84,"ref":"p84","source":"Ὑμνήσει δὴ οὖν καὶ αὐτὸ μενὰ τῶν ἁγίων ἀγγέλων τὸν ἀνωτάτω Θεόν. Γέγραπται γὰρ, ὅτι Εὐλογεῖτε τὸν Κύριον, πάντες οἱ ἄγγελοι αὐτοῦ, λειτουργοὶ αὐτοῦ, οἱ ποιοῦντες τὸ θέλημα αὐτοῦ. Εἴη γὰρ ἂν οὐδαμόθεν ἀσυμφανὲς, ὡς ὃς ἑτέρῳ που πάντως ἱερουργεῖ, καὶ οὐχ ἑαυτῷ τὸ ἱερουργοῦν, ἱερουργεῖ δὲ τῷ Θεῷ, τῷ προὔχοντι. Οὐκοῦν εἴ φαμεν ἱερατεύειν τὸ Πνεῦμα, τὴν θείαν που πάντως ὑποκάθηται φύσιν· τελεῖ δὲ μᾶλλον καὶ ἐν γενητοῖς, καὶ προσκυνήσει μὲν μεθ’ ἡμῶν. Ἁγιάσει δὲ πάντως οὐχ ἑαυτὸ, ἐπεί τοι τὸ ἁγιαζόμενον, κρείττονί που πάντως ἢ καθ’ ἑαυτὸ τὴν φύσιν ἁγιάζεται. Ἁγιασθήσεται δὲ μεθ’ ἡμῶν. Πῶς οὖν ἔτι καὶ Θεὸς κατὰ φύσιν τὸ ἁγιαζόμενον; Ἦ γὰρ οὐ πᾶς ἱερεὺς ἁγιάζεται, εἴσεισί τε οὕτως ἐπὶ τὸ χρῆναι λοιπὸν καὶ ἱερουργεῖν; Οὐ γὰρ ἑαυτῷ τις λαμβάνει τὴν τιμὴν, καθὰ γέγραπται, ἀλλ’ ὁ καλούμενος ὑπὸ τοῦ Θεοῦ, καθὰ καὶ Ἀαρών. Προστέθεικε δὲ ὁ Παῦλος, ὅτι Καὶ αὐτὸς ὁ Χριστὸς οὐχ ἑαυτὸν ἐδόξασε γεννηθῆναι ἀρχιερέα, ἀλλ’ ὁ λαλήσας πρὸς αὐτόν· Υἱός μου εἶ σὺ, ἐγὼ σήμερον γεγέννηκά σε. Καθὼς καὶ ἐν ἑτέρῳ λέγει, Σὺ ἱερεὺς εἰς τὸν αἰῶνα κατὰ τὴν τάξιν Μελχισεδέκ. Εἰδέναι γὰρ ἀναγκαῖον, ὡς οὐδ’ ἂν αὐτὸς ὁ Υἱὸς ὁ ἐκ Θεοῦ Πατρὸς Λόγος, ἱερατεύειν λέγοιτο, καὶ ἐν τάξει γενέσθαι τῇ λειτουργικῇ, εἰ μὴ νοοῖτο καθ’ ἡμᾶς γεγονὼς, καὶ ὥσπερ κέκληται προφήτης καὶ μὴν καὶ ἀπόστολος διὰ τὸ ἀνθρώπινον, οὕτω καὶ ἱερεύς. Πρέποι γὰρ αὐτῷ τῆς δουλείας σχήματι, τὰ δουλοπρεπῆ· καὶ τοῦτό ἐστιν ἡ κένωσις.","english":"Therefore, it will also sing hymns together with the holy angels to the highest God. For it is written, \"Bless the Lord, all his angels, his ministers, who do his will.\" For it would not be unclear from any source that whoever performs a sacred rite for another certainly does not do so for himself, but performs it for God, who is superior. Therefore, if we say that the Spirit serves as priest, it is certainly subordinate to the divine nature; rather, it performs rites among created beings and will worship with us. It will certainly not sanctify itself, since what is sanctified is sanctified by something superior to its own nature. It will be sanctified along with us. How, then, is what is sanctified still God by nature? For is not every priest sanctified, and does he not enter in this way to perform the sacred rites? For one does not receive the honor for oneself, as it is written, but the one called by God, just as Aaron. And Paul added that Christ himself did not glorify himself to be born as high priest, but the one who spoke to him said, \"You are my son; today I have begotten you.\" Just as he says elsewhere, \"You are a priest forever according to the order of Melchizedek.\" For it is necessary to know that not even the Son himself, the Word from God the Father, would be said to serve as priest and to be placed in the ministerial order, unless he were understood to have become like us and, just as he is called prophet and also apostle on account of his humanity, so also priest. For the forms of servitude are fitting for him in the guise of servitude, and this is the kenosis.","structure":"narrative","commentary":[{"unit":"scripture","kind":"scripture","basis":"text","lemma":"Εὐλογεῖτε τὸν Κύριον, πάντες οἱ ἄγγελοι αὐτοῦ","severity":"info","text":"Cyril cites a verse resembling Psalm 103:21 LXX, though the exact wording differs slightly; it may be a conflation or a liturgical variant.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"scripture","kind":"scripture","basis":"text","lemma":"Καὶ αὐτὸς ὁ Χριστὸς οὐχ ἑαυτὸν ἐδόξασε γεννηθῆναι ἀρχιερέα","severity":"info","text":"Cyril attributes to Paul a statement not found in the canonical epistles; it may be a paraphrase or a citation from a non-canonical source.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"scripture","kind":"scripture","basis":"text","lemma":"Σὺ ἱερεὺς εἰς τὸν αἰῶνα κατὰ τὴν τάξιν Μελχισεδέκ","severity":"info","text":"This saying, attributed to Christ, is not in the New Testament; it likely derives from a liturgical or apocryphal tradition known to Cyril.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"term","kind":"term","basis":"glossary","lemma":"κένωσις","severity":"info","text":"Kenosis here denotes the Son's voluntary self-lowering in assuming human form and servile roles, a key concept in Cyrilline Christology.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"background","kind":"background","basis":"text","lemma":"ἱερατεύειν","severity":"info","text":"Cyril argues that the Holy Spirit cannot be a priest because priesthood implies subordination and sanctification by a superior; this reflects anti-Pneumatomachian polemic.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"structure","kind":"structure","basis":"text","lemma":"","severity":"info","text":"The passage moves from a scriptural citation to a logical argument against the Spirit's priesthood, then to Christ's priestly role as part of his kenosis, mirroring a typical Cyrilline dialectic.","cites":[],"named_sources":[],"dropped_cites":[]}],"ambiguities":["The source of the Pauline and dominical sayings is uncertain; they may be paraphrases or from lost texts.","The exact scriptural citation for the angelic blessing is not verbatim from the LXX."],"confidence":"high","notes":[]},{"i":85,"ref":"p85","source":"Ὁ γὰρ ὑπάρχων ἐν μορφῇ καὶ ἰσότητι τοῦ Πατρὸς, ᾧ καὶ αὐτὰ τὰ ἄνω παρεστήκασι Σεραφὶμ, ᾧ λειτουργοῦσι χίλιαι χιλιάδες ἀγγέλων, ἐπειδὴ κεκένωκεν ἑαυτὸν, τότε δὴ τότε τῶν ἁγίων λειτουργὸς καὶ τῆς σκηνῆς τῆς ἀληθινῆς ἀναδειχθῆναι λέγεται. Τότε καὶ ἡγίασται μεθ’ ἡμῶν ὁ ὑπὲρ πᾶσαν κτίσιν. Ὅ τε γὰρ ἁγιάζων, φησὶ, καὶ οἱ ἁγιαζόμενοι ἐξ ἑνὸς πάντες. Δι’ ἣν αἰτίαν οὐκ ἐπαισχύνεται ἀδελφοὺς καλεῖν αὐτοὺς, λέγων, Ἀπαγγελῶ τὸ ὄνομά σου τοῖς ἀδελφοῖς μου. Οὐκοῦν ὁ ἁγιάζων ὡς Θεὸς, ὅτε γέγονεν ἄνθρωπος, καὶ ἐσκήνωσεν ἐν ἡμῖν, καὶ κεχρημάτικεν ἀδελφὸς κατὰ τὸ ἀνθρώπινον, τότε καὶ σὺν ἡμῖν ἁγιάζεσθαι λέγεται. Ἔστι τοίνυν καὶ τὸ δεῖν ἱερατεύειν καὶ τὸ ἁγιάζεσθαι μεθ’ ἡμῶν τῆς μετὰ σαρκὸς οἰκονομίας. Καὶ τοῖς τῆς κενώσεως μέτροις, ὀρθῶς τε καὶ ἀμωμήτως φρονεῖν ᾑρημένοι, τὰ τοιάδε προσγράψομεν. Εἰ δὲ δὴ τὸ Πνεῦμα μηδαμοῦ τὴν κένωσιν ὑπομεμενηκὸς ἱερατεύειν λέγομεν, δόξης αὐτὸ τῆς θεοπρεποῦς ἐξοίσομεν, καὶ ἐν τοῖς ὑπὸ Θεὸν λογιούμεθά που, μέτρον αὐτῷ διδόντες τὸ γεννητόν. Ἢ δὴ δεικνύτωσαν ἡμῖν ἐνανθρωπῆσαι τὸ Πνεῦμα, καὶ ὑπόβασιν οἰκονομικὴν ὑπομεῖναν, καθάπερ ἀμέλει καὶ τὸν Υἱόν. Οὐ γὰρ ἐπειδήπερ ἐστὶν ὁμοούσιος ἡ ἁγία καὶ προσκυνουμένη Τριὰς, ταύτῃτοι καθ’ οὗπερ ἂν ἕλοιτό τις προσώπου τὸν τῆς ἐνανθρωπήσεως καθοριεῖ λόγον. Γέγονε γὰρ ἄνθρωπος, οὐκ αὐτὸς ὁ Πατὴρ, οὐδὲ τὸ Πνεῦμα τὸ ἅγιον, μόνος δὲ ὁ Υἱός. Οὕτως ἡμᾶς αἱ θεῖαι μεμυσταγωγήκασι Γραφαί.","english":"For he who exists in the form and equality of the Father, before whom even the Seraphim above stand, whom thousands upon thousands of angels serve, because he emptied himself, then indeed is said to have been revealed as a minister of the saints and of the true tabernacle. Then he who is above all creation was sanctified together with us. For the one who sanctifies, it says, and those who are sanctified are all from one. For which reason he is not ashamed to call them brothers, saying, \"I will announce your name to my brothers.\" Therefore, the one who sanctifies as God, when he became man and dwelt among us, and was called brother according to his humanity, then he is said to be sanctified together with us. So both the duty to serve as priest and to be sanctified with us belong to the economy of the incarnation. And to the measures of the kenosis, we who have chosen to think rightly and blamelessly will ascribe such things. But if we say that the Spirit, which has nowhere undergone the kenosis, serves as priest, we will deprive it of its God-befitting glory and will reckon it somewhere among things under God, giving it a measure of being begotten. Or let them show us that the Spirit became man and underwent an economic descent, just as indeed the Son did. For it is not because the holy and worshiped Trinity is consubstantial that one will define the account of the incarnation according to whichever person one might choose. For the Father himself did not become man, nor did the Holy Spirit, but only the Son. Thus the divine Scriptures have initiated us.","structure":"narrative","commentary":[{"unit":"term","kind":"term","basis":"text","lemma":"κένωσις","severity":"info","text":"Cyril uses κένωσις (kenosis) to denote the Son's self-emptying in the incarnation, a key concept in his Christology. The term recurs in the passage to distinguish the Son's economic descent from the Spirit's unchanging status.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"scripture","kind":"scripture","basis":"text","lemma":"Ἀπαγγελῶ τὸ ὄνομά σου τοῖς ἀδελφοῖς μου","severity":"info","text":"This quotation is not directly identifiable in the canonical Scriptures; it may be a paraphrase or apocryphal saying. Cyril uses it to illustrate Christ calling believers 'brothers' after the incarnation.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"background","kind":"background","basis":"text","lemma":"","severity":"info","text":"Cyril argues against a Pneumatomachian or Arian position that would subordinate the Holy Spirit by attributing to it a priestly role. He insists that only the Son underwent kenosis and incarnation, preserving the Spirit's divine status.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"structure","kind":"structure","basis":"text","lemma":"","severity":"info","text":"The passage moves from a description of the Son's kenosis and sanctification with humanity to a conditional argument: if the Spirit, without kenosis, were said to serve as priest, it would be degraded. This contrast reinforces Cyril's Christological focus.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"reception","kind":"reception","basis":"text","lemma":"","severity":"info","text":"Cyril's insistence that only the Son became man, not the Father or Spirit, became a standard anti-Arian and anti-Pneumatomachian argument in later Greek theology, influencing conciliar definitions.","cites":[],"named_sources":[],"dropped_cites":[]}],"ambiguities":["The source of the quotation 'I will announce your name to my brothers' is uncertain; it may be a lost apocryphon or Cyril's own paraphrase.","The phrase 'the one who sanctifies, it says' (ὁ ἁγιάζων, φησὶ) lacks a clear scriptural referent; possibly a paraphrase of Hebrews or a liturgical text."],"confidence":"high","notes":[]},{"i":86,"ref":"p86","source":"Τί τοίνυν παραβιάζονται τὴν ἀλήθειαν, καὶ τὸ πρόφασιν οὐκ ἔχον τοῦ κεκενῶσθαι δεῖν, φημὶ δὴ τὸ Πνεῦμα τὸ ἅγιον, ἐν τοῖς τῆς κενώσεως κατακομίζουσι μέτροις, εἴπερ ἐστὶν ἀληθῶς τοῖς ἱερουργεῖν τεταγμένοις ἐναρίθμιον; Ἱερεὺς μὲν γὰρ ἦν ὁ Μελχισεδέκ. Ἀλλ’ εἰς τιμήν φησι τοῦ Υἱοῦ πρὸς τύπον τῆς κατ’ αὐτὸν ἐσομένης ἱερωσύνης κατὰ καιροὺς, αὐτὸ δι’ ἑαυτοῦ διεμορφοῦτο τὸ Πνεῦμα. Οὐκοῦν, ἐρήσομαι γὰρ, κατημέλησεν ἄρα τὸ Πνεῦμα τὸ ἅγιον, τῆς εἰς τὸν Υἱὸν τιμῆς καὶ ἀγάπης, καὶ ὀλίγα τοῦ πράγματος φροντίζειν ἀξιοῖ· καίτοι πῶς οὐ λῆρος ἤδη ταυτὶ φρονεῖν ἢ λέγειν; Δοξάζει γὰρ τὸν Υἱὸν ὁ Παράκλητος, τουτέστι τὸ Πνεῦμα. Καὶ περὶ αὐτοῦ φησιν, Ἐκεῖνος ἐμὲ δοξάσει. Τὸ τοίνυν τιμᾷν ᾑρημένον καὶ τοῦτο ἀκαταλήκτως, τί μὴ μᾶλλον αὐτὸ γέγονεν Ἀαρών; αὐτὸ δὴ καὶ Κῦρος ὁ Περσῶν τε καὶ Μήδων κρατήσας; καὶ μέν τοι καὶ Ἰησοῦς ὁ τοῦ Ἰωσεδὲκ, καὶ μέν τοι καὶ Ζοροβάβελ ὁ τοῦ Σαλαθιὴλ, ὁ ἐκ φυλῆς Ἰούδα, ἢ καὶ Μωσῆς, πρὸς ὃν εἴρηταί που τὴν Χριστοῦ μεσιτείαν ἐφ’ ἑαυτοῦ δεικνύοντα· Προφήτην ἀναστήσω αὐτοῖς ἐκ τῶν ἀδελφῶν αὐτῶν, ὥσπερ σε, καὶ δώσω τοὺς λόγους μου ἐν τῷ στόματι αὐτοῦ, καὶ λαλήσει αὐτοῖς καθὰ ἂν ἐντείλωμαι αὐτῷ; Τί μὴ γέγονεν αὐτὸ καὶ Ἰησοῦς ὁ τοῦ Ναυῆ, ὁ μετὰ Μωσέα στρατηγὸς, ὃς διεβίβασε τὸν Ἰορδάνην τοὺς υἱοὺς Ἰσραὴλ, καὶ περιέτεμε μαχαίραις πετρίναις, εἰσκεκόμικε δὲ καὶ εἰς τὴν γῆν τῆς ἐπαγγελίας; ἢ οὐκ ἐν Χριστῷ βεβαπτίσμεθα καὶ περιτετμήμεθα μὲν ἀχειροποιήτῳ περιτομῇ διὰ Πνεύματος, γεγόναμεν δὲ κληρονόμοι τῆς τῶν οὐρανῶν βασιλείας; καίτοι πῶς τοῦτο οὐκ ἐναργές;","english":"Why then do they violently distort the truth, and bring down the Holy Spirit—who has no pretext for being emptied—into the measures of emptying, if indeed he is truly numbered among those appointed to minister? For Melchizedek was a priest. But, it is said, for the honor of the Son, as a type of the priesthood that would come in his time, the Spirit itself formed itself through itself. Therefore, I will ask, did the Holy Spirit then neglect honor and love for the Son, and deem it worthy to care little about the matter? And yet, how is this not already nonsense to think or say? For the Paraclete, that is, the Spirit, glorifies the Son. And concerning him, it says, \"That one will glorify me.\" So, what is chosen to honor and does so unceasingly, why did it not rather become Aaron? Or Cyrus, who ruled over the Persians and Medes? Or indeed Joshua son of Josedek, or Zerubbabel son of Shealtiel, from the tribe of Judah, or even Moses, to whom it was said somewhere, showing the mediation of Christ in himself: \"I will raise up a prophet for them from among their brothers, like you, and I will put my words in his mouth, and he will speak to them as I command him\"? Why did it not become Joshua son of Nun, the general after Moses, who led the sons of Israel across the Jordan, circumcised them with stone knives, and brought them into the promised land? Or have we not been baptized in Christ and circumcised with a circumcision not made by hands through the Spirit, and become heirs of the kingdom of heaven? And yet, how is this not evident?","structure":"narrative","commentary":[{"unit":"sense","kind":"sense","basis":"text","lemma":"τοῦ κεκενῶσθαι δεῖν","severity":"info","text":"Cyril argues that the Holy Spirit has no need of being 'emptied' (κενόω), a term used of Christ's incarnation, and rejects its application to the Spirit.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"scripture","kind":"scripture","basis":"text","lemma":"Ἐκεῖνος ἐμὲ δοξάσει","severity":"info","text":"Cyril quotes a saying of the Son about the Paraclete: 'That one will glorify me.' The source is likely John 14:13 or a similar Johannine passage, though not verbatim.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"background","kind":"background","basis":"text","lemma":"Προφήτην ἀναστήσω","severity":"info","text":"Cyril cites a divine promise to Moses about raising a prophet like him, echoing Deuteronomy 18:15-18, to argue that the Spirit could have taken on prophetic roles but did not.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"parallel","kind":"parallel","basis":"text","lemma":"Μελχισεδέκ","severity":"info","text":"Melchizedek is presented as a type of Christ's priesthood, with the Spirit forming itself through itself for the Son's honor, a typological reading common in Alexandrian exegesis.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"reception","kind":"reception","basis":"text","lemma":"Πνεῦμα τὸ ἅγιον","severity":"info","text":"Cyril's denial that the Holy Spirit undergoes kenosis reflects post-Nicene debates about the Spirit's divinity, opposing Pneumatomachian views that subordinated the Spirit.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"structure","kind":"structure","basis":"text","lemma":"Τί τοίνυν παραβιάζονται","severity":"info","text":"The passage opens with a rhetorical question challenging opponents, then lists biblical figures (Aaron, Cyrus, etc.) to argue the Spirit did not become any of them, building to a climactic question about baptism.","cites":[],"named_sources":[],"dropped_cites":[]}],"ambiguities":["The exact scriptural source of 'Ἐκεῖνος ἐμὲ δοξάσει' is uncertain; it may be a paraphrase of John 14:13 or another saying. The identity of 'opponents' who distort the truth is not specified but likely refers to Pneumatomachians."],"confidence":"high","notes":[]},{"i":87,"ref":"p87","source":"Οὐκοῦν ἢ τὸ Πνεῦμα δώσομεν ἀεὶ μορφούμενον, καὶ ὡς ἐν ἑκάστῳ τῶν ὠνομασμένων, ἵνα τιμήσῃ τὸν Υἱὸν, ἤγουν ἔσται λοιπὸν ἀληθὴς ὁ λόγος, ὡς ὀλίγα τοῦ πρέποντος καταφωρᾶται πεφροντικός· ἐφῆκε γὰρ δὴ τῶν ἀρχαιοτέρων τισὶν εἰς τύπον καὶ ὁμοίωσιν πλάττεσθαι τοῦ Υἱοῦ· ἄπαγε τῆς τῶν λογισμῶν ἀτοπίας. Οὐκοῦν ἄνθρωπος ὁ Μελχισεδὲκ, οὐχὶ τὸ Πνεῦμα τὸ ἅγιον.\n\nη. Ὅτι δὲ οὐδ’ ἂν εἶναι νοοῖτο δύναμις ἁγία καὶ λειτουργικὴ, καθὰ φρονεῖν ἔδοξέ τισι, φέρε δὴ λέγωμεν, τὰ ἐξ εἰκότων συλλέγοντες λογισμῶν εἰς τὴν τῆς ἀληθείας ἀπόδειξιν. Ἐκείνοις μὲν γὰρ, τοιόσδε τις καὶ σοφὸς, καθάπερ οὖν οἴονται κατὰ σφᾶς αὐτοὺς, συντέθηται λόγος. Ἐπειδὴ γὰρ, φησὶ, γέγραπται περὶ τοῦ Μελχισεδὲκ, ὡς ἀπάτωρ τε ἦν, καὶ ἀμήτωρ, καὶ μὴν καὶ ἀγενεαλόγητος· εὐλόγηκε δὲ καίτοι τοσοῦτον ὅντα τὸν Ἀβραάμ· Εὐλογεῖται δὲ τὸ ἔλαττον ὑπὸ τοῦ κρείττονος καὶ μείζονος, ἁπάσης ἀντιλογίας δίχα· μὴ νοείσθω, καθ’ ἡμᾶς, ἀλλ’ ἔστω τὴν φύσιν ἄγγελος, ἤγουν, τῶν ἄνω δυνάμεων καὶ λειτουργικῶν μία τις σεπτὴ καὶ δεδοξασμένη. Ἐγὼ δὲ, ἀγαπητοὶ, τεθαύμακα λίαν, εἰ τρόπος αὐτοὺς εὐλαβείας τῆς εἰς τὸν θεσπέσιον Ἀβραὰμ, τῆς τοῦ χρησίμου καὶ πρέποντος ἀπεκόμισε θήρας, καὶ τῶν ἀναγκαίων εἰς ἀληθείας εὕρεσιν ἀπεβουκόλισε λογισμῶν. Εἰς ὁμοίωσιν γὰρ δὴ καὶ τύπον τοῦ Ἐμμανουὴλ παραδεικνύντες ἡμῖν τὸν Μελχισεδὲκ, οὐκ εἰς τὴν τῶν πραγμάτων ποιότητα βλέπουσιν, ἢ τὸν τῆς ἱερωσύνης δοκιμάζουσι τρόπον· βασανίζουσι δὲ μᾶλλον τῶν εἰς τοῦτο παρενηνεγμένων τὰς φύσεις.","english":"Therefore, we will either say that the Spirit is always being formed, and as in each of those named, in order to honor the Son, or else the statement will be true that he is found to have little regard for what is fitting; for he allowed some of the more ancient ones to be molded into a type and likeness of the Son—away with such absurdity of reasoning! Therefore, Melchizedek is a man, not the Holy Spirit.\n\n8. But that he would not even be understood to be a holy and ministering power, as some have thought, come, let us speak, gathering arguments from probable reasoning for the demonstration of the truth. For those men, some wise person, as they themselves suppose, has composed a discourse. For since, it is said, it is written about Melchizedek that he was fatherless, motherless, and without genealogy, and yet he blessed Abraham, who was so great; and the lesser is blessed by the greater and superior, without any contradiction; let him not be understood, according to us, but let him be an angel by nature, that is, one of the venerable and glorious upper and ministering powers. But I, beloved, have greatly wondered if a manner of piety toward the divine Abraham has carried them away from the pursuit of what is useful and fitting, and has driven them away from the necessary reasoning for finding the truth. For in presenting Melchizedek to us as a likeness and type of Emmanuel, they do not look to the quality of the matters or examine the manner of the priesthood, but rather they scrutinize the natures of those brought forward for this purpose.","structure":"narrative","commentary":[{"unit":"sense","kind":"sense","basis":"text","lemma":"Οὐκοῦν ἢ τὸ Πνεῦμα δώσομεν ἀεὶ μορφούμενον","severity":"info","text":"Cyril presents a dilemma: either the Spirit is perpetually being formed (to honor the Son), or the Spirit has little regard for what is fitting. This rhetorical structure frames the rejection of the view that Melchizedek is the Holy Spirit.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"term","kind":"term","basis":"text","lemma":"ἀπάτωρ ... ἀμήτωρ ... ἀγενεαλόγητος","severity":"info","text":"These three terms—'fatherless, motherless, without genealogy'—are drawn from the opponents' description of Melchizedek, likely based on traditions that magnify his mysterious origin. Cyril cites them to refute the claim that Melchizedek is an angelic or divine being.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"scripture","kind":"scripture","basis":"text","lemma":"εὐλόγηκε δὲ καίτοι τοσοῦτον ὅντα τὸν Ἀβραάμ","severity":"info","text":"This refers to Genesis 14:18–20, where Melchizedek blesses Abraham. Cyril’s opponents argue that the lesser is blessed by the greater, so Melchizedek must be superior to Abraham, hence an angel or divine power.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"background","kind":"background","basis":"text","lemma":"τῶν ἄνω δυνάμεων καὶ λειτουργικῶν μία τις σεπτὴ καὶ δεδοξασμένη","severity":"info","text":"Cyril’s opponents identify Melchizedek as one of the 'upper and ministering powers,' i.e., an angel. This reflects a contemporary exegetical tradition, possibly from Origen or Eusebius, that spiritualized Melchizedek’s identity.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"reception","kind":"reception","basis":"text","lemma":"Εἰς ὁμοίωσιν γὰρ δὴ καὶ τύπον τοῦ Ἐμμανουὴλ παραδεικνύντες ἡμῖν τὸν Μελχισεδὲκ","severity":"info","text":"Cyril insists that Melchizedek is a type of Christ (Emmanuel), not a divine being. This typological reading is central to his anti-Arian polemic, preserving the distinction between the Holy Spirit and created beings.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"caution","kind":"caution","basis":"text","lemma":"Ἐγὼ δὲ, ἀγαπητοὶ, τεθαύμακα λίαν","severity":"caution","text":"Cyril’s ironic 'I have greatly wondered' signals a rhetorical shift. The passage is polemical, and the opponents’ views are paraphrased, not quoted verbatim; the exact source of their argument is uncertain.","cites":[],"named_sources":[],"dropped_cites":[]}],"ambiguities":["The identity of the opponents (τινες) is not specified; they may be Origenists or Arian sympathizers. The phrase 'Ἐκείνοις μὲν γὰρ, τοιόσδε τις καὶ σοφὸς' suggests a specific written source, but it is not named."],"confidence":"high","notes":[]},{"i":88,"ref":"p88","source":"Τί γὰρ ἂν γένοιτο τὸ λυποῦν, φαίη τις ἂν εἰκότως αὐτοῖς, εὐλογεῖσθαι τὸν Ἀβραὰμ, ὡς ἐξ ἀνθρώπου τυχὸν τοῦ Μελχισεδὲκ, κἂν εἰ μὴ νοοῖτο κρείττων αὐτοῦ; Οὐ γὰρ αἱ φύσεις ἐν τούτοις, ἀλλ’ ὁ τῶν δρωμένων δοκιμάζεται νοῦς, καὶ τῆς ἀληθείας οἱ λόγοι, τῶν ἐν σκιαῖς αἰνιγμάτων ἀμείνους προαναφαίνονται. Ὅτι γάρ ἐστι τῶν λίαν ἀτοποτάτων, οὐχὶ τὰ ἐκ τῶν σημαινομένων ἀντιπαρεξάγειν τοῖς ἐν σκιαῖς, ἐπ’ αὐτὰς δὲ μᾶλλον ἰέναι τὰς φύσεις τῶν εἰς μέσον ἐνηνεγμένων, εἴσῃ τοι κἀντεῦθεν. Ἀπόλεκτος ἦν Ἀαρὼν, προεστηκὼς καὶ ἡγούμενος τῆς ἁγίας σκηνῆς, ταῖς ἀνωτάτω τιμαῖς ἐν ἱερωσύνῃ κατεστεμμένος. Πῶς οὖν ἡγιάζετο; ἢ κριὸς ἐσφάζετο, καὶ τῷ αἵματι κατεχρίετο τὸ ἄκρον τοῦ ὠτὸς τοῦ δεξιοῦ, καὶ μὴν καὶ χειρὸς καὶ ποδός· ἐτελειοῦτο δὲ οὔτω, πρὸς ἱερουργίαν; ἀλλ’, ὦ βέλτιστοι, φαίην ἂν αὐτοῖς, εἰ ταῖς φύσεσι τῶν ἁγιαζόντων καὶ τῶν ἁγιαζομένων προσκεῖσθαι καλόν· καὶ οὐχὶ δὴ μᾶλλον ὡς ἐκ τύπου καὶ σκιᾶς ἐπ’ αὐτὸ τῆς ἀληθείας ἰέναι τὸ κάλλος, πῶς ἔτι τὸ ἔλαττον ὑπὸ τοῦ κρείττονος εὐλογεῖται; Τί τὸ ἄμεινον ἐν τούτοις, φραζόντων ἐκεῖνοι. Ἆρα καὶ κριοῦ κατόπιν τὸν Ἀαρὼν θήσομεν; ἐν ἀλόγῳ ζώῳ τελειοῦται τὸ λογικόν. Αἵματι προβάτων τὸν ἀπόλεκτον εἰς ἱερωσύνην ἡγιᾶσθαι φήσομεν, καὶ σποδὸς δαμάλεως ῥαντίζουσα, τοὺς κεκοινωμένους ἀγιάζει, πρὸς τὴν τῆς σαρκὸς καθαρότητα· τί οὖν ἄρα τὸ χρῆμα; τί τῶν νοημάτων τὸ βάθος; Τύποι καὶ εἰκόνες τὰ δρώμενα, καὶ ἵν’ οὕτως εἴπωμεν, ἁγιασμοῦ προανάδειξις ἦν τοῦ κατὰ Χριστόν. Ὁ δὲ τύπος ἐν πράγμασιν, οὐκ ἐν τῇ τῶν ἁγιαζόντων, ἤγουν τῶν ἁγιαζομένων καταφωρᾶται φύσει.","english":"For what could be the cause of distress, one might reasonably say to them, if Abraham is blessed, as by a man perhaps Melchizedek, even if he is not understood to be greater than him? For it is not the natures in these matters, but the meaning of the actions is examined, and the accounts of truth, superior to the riddles in shadows, are revealed beforehand. For that it is among the most absurd things not to contrast the things signified with those in shadows, but rather to go to the natures themselves of the things brought forward, you will know also from this. Aaron was chosen, set over and leader of the holy tabernacle, crowned with the highest honors in the priesthood. How then was he sanctified? A ram was slaughtered, and the tip of the right ear, and also of the hand and foot, was smeared with its blood; and was he thus perfected for the priestly service? But, O best of men, I would say to them, if it is good to cling to the natures of those sanctifying and those being sanctified, and not rather to go from type and shadow to the beauty of truth itself, how is the lesser still blessed by the greater? What is the better in these matters, let them explain. Then shall we place Aaron after a ram? The rational is perfected by an irrational animal. Shall we say that the one chosen for the priesthood was sanctified by the blood of sheep, and that the ashes of a heifer sprinkling sanctify those who are defiled, for the purity of the flesh? What then is the matter? What is the depth of the meanings? The actions are types and images, and, so to speak, a prefiguration of sanctification according to Christ. The type is detected in the things, not in the nature of those sanctifying or those being sanctified.","structure":"narrative","commentary":[{"unit":"sense","kind":"sense","basis":"text","lemma":"τῶν σημαινομένων","severity":"info","text":"Cyril contrasts 'the things signified' (τῶν σημαινομένων) with 'the shadows' (τῶν ἐν σκιαῖς), arguing that typological interpretation should move from the literal to the spiritual meaning.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"scripture","kind":"scripture","basis":"text","lemma":"Ἀαρών","severity":"info","text":"Cyril refers to the ordination of Aaron as high priest, alluding to Leviticus 8:23-24, where Moses anoints Aaron with blood on the ear, thumb, and toe.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"background","kind":"background","basis":"text","lemma":"σποδὸς δαμάλεως","severity":"info","text":"The 'ashes of a heifer' refer to the red heifer ritual (Numbers 19) used for purification from corpse defilement, a type of Christ's sacrifice in patristic exegesis.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"structure","kind":"structure","basis":"text","lemma":"Τί γὰρ ἂν γένοιτο","severity":"info","text":"Cyril employs a rhetorical question to challenge opponents who insist on literal natures, then shifts to a series of examples (Aaron, ram, heifer) to illustrate typological method.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"reception","kind":"reception","basis":"text","lemma":"τύποι καὶ εἰκόνες","severity":"info","text":"Cyril's insistence that 'types and images' point to Christ reflects the Alexandrian typological tradition, influential in later Byzantine and medieval exegesis.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"caution","kind":"caution","basis":"text","lemma":"κἂν εἰ μὴ νοοῖτο κρείττων αὐτοῦ","severity":"caution","text":"The phrase 'even if he is not understood to be greater than him' is ambiguous: it may refer to Melchizedek not being greater than Abraham, or to Abraham not being greater than Melchizedek; the context favors the former.","cites":[],"named_sources":[],"dropped_cites":[]}],"ambiguities":["The referent of 'αὐτοῦ' in 'κρείττων αὐτοῦ' is ambiguous: it could be Abraham or Melchizedek; the context suggests Abraham is the subject of blessing, so Melchizedek is not greater than Abraham."],"confidence":"high","notes":[]},{"i":89,"ref":"p89","source":"Ἐπεὶ, καθάπερ ἔφην ἀρτίως, τὸ κρεῖττον ὑπὸ τοῦ ἐλάττονος εὐλογεῖται, εἴπερ ἐστὶν ἐν ἀμείνοσιν ἡ ἀνθρώπου φύσις δαμάλεως καὶ κριοῦ. Μὴ τοίνυν ἐρυθριάτωσαν, κἂν εἰ πολὺ κρείττων ὑπάρχων ὁ Ἀβραὰμ τοῦ Μελχισεδὲκ, εὐλογεῖσθαι λέγηται παρ’ αὐτοῦ. Ὁ γὰρ τύπος ἦν ὁ νικῶν, καὶ οὐχὶ δὴ μᾶλλον ἡ τοῦ εὐλογοῦντος φύσις. Θαυμάζω δὲ ὅτι καὶ εἰς ὁμοίωσιν καὶ τύπον διαμορφοῦντες αὐτὸν τοῦ Υἱοῦ, ἀμήτορά τε εἶναι καὶ ἀπάτορά φασιν ὡς ἄγγελον, καίτοι τρόπον τινὰ καὶ ἀμφιθαλοῦς ὄντος Χριστοῦ. Γέγονε γὰρ αὐτῷ μήτηρ μὲν ἐπὶ γῆς, ἡ ἁγία Παρθένος. Ἦν δὲ καὶ ἔστιν ἐν οὐρανῷ Πατὴρ, ὁ Θεός. Δεῖν δὲ οἶμαι τὰς εἰκόνας γράφεσθαι, πρὸς τὰ ἀρχέτυπα. Ἐπειδὴ δὲ, Μήτε ἀρχὴν ἡμερῶν, μήτε ζωῆς ἔχειν τέλος τὸν Μελχισεδὲκ ὁ θεσπέσιος ἔφη Παῦλος, ταύτῃτοι καὶ δύναμιν λογικὴν καὶ ἱερουργὸν ὑπάρχειν αὐτὸν, διατείνονταί τε καὶ λέγουσιν· οὐκ ἐννοοῦντες, ὅτι παρατρέχει τι τῶν ἀναγκαίων αὐτούς. Οὐδὲν γὰρ τῶν τελούντων ἐν γενητοῖς, ἄναρχον ἔσται κατὰ τὸν χρόνον. Ἀλλ’ εἴτιπερ ὅλως παρῆκται πρὸς ὕπαρξιν, τοῦτο καὶ ἀρχὴν ἔχει ζωῆς καὶ ἡμερῶν. Τίς οὖν ἄρα τῷ μακαρίῳ Παύλῳ γέγονε σκοπὸς τοῦ λόγου; ἢ πῶς εἰς τύπον καὶ ὁμοίωσιν τοῦ Χριστοῦ παρέδειξε τὸν Μελχισεδέκ; Τῶν ἐξ εἰκαιότητος οὖν ἐννοιῶν τὸν νοῦν ἀποστήσαντες, φέρε δὴ φέρε διασκεψώμεθα, καὶ ὡς ἔνι λέγωμεν.","english":"Since, as I said just now, the superior is blessed by the inferior, if indeed the nature of a human being is superior to that of a heifer and a ram. Therefore, let them not blush, even if Abraham, being far superior to Melchizedek, is said to be blessed by him. For it was the type that prevailed, and not rather the nature of the one blessing. I am amazed that, in forming him into a likeness and type of the Son, they also say that he is motherless and fatherless, like an angel, although Christ is in a certain sense of both parents. For He had a mother on earth, the holy Virgin, and He had and has a Father in heaven, God. I think that images ought to be painted according to their archetypes. But since the divine Paul said that Melchizedek has neither a beginning of days nor an end of life, they therefore insist and say that he is a rational and priestly power, not understanding that something necessary escapes them. For nothing among created things will be without a beginning in time. But if anything at all has been brought into existence, it has both a beginning of life and of days. What then was the aim of the blessed Paul in his discourse? Or how did he present Melchizedek as a type and likeness of Christ? Therefore, having turned our mind away from random notions, come, let us examine, and let us speak as far as possible.","structure":"narrative","commentary":[{"unit":"sense","kind":"sense","basis":"text","lemma":"τὸ κρεῖττον ὑπὸ τοῦ ἐλάττονος εὐλογεῖται","severity":"info","text":"Cyril argues that the superior can be blessed by the inferior when the blessing is typological, not based on nature. This resolves the apparent anomaly of Abraham being blessed by Melchizedek.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"term","kind":"term","basis":"text","lemma":"τύπος","severity":"info","text":"τύπος ('type') is a key exegetical term for Cyril, denoting a prefiguration of Christ. Here he insists that the type, not the nature of the blesser, is what matters in the blessing of Abraham by Melchizedek.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"scripture","kind":"scripture","basis":"text","lemma":"Μήτε ἀρχὴν ἡμερῶν, μήτε ζωῆς ἔχειν τέλος τὸν Μελχισεδὲκ","severity":"info","text":"Cyril alludes to Hebrews 7:3, where Paul says Melchizedek has 'neither beginning of days nor end of life'. Cyril interprets this as a typological statement, not a literal claim of timelessness.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"background","kind":"background","basis":"text","lemma":"ἀμήτορά τε εἶναι καὶ ἀπάτορά φασιν ὡς ἄγγελον","severity":"info","text":"Cyril refutes opponents who claim Melchizedek is motherless and fatherless like an angel, a view possibly from Origenist or Gnostic circles. He counters that Christ has both a mother (the Virgin) and a Father (God).","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"reception","kind":"reception","basis":"text","lemma":"δύναμιν λογικὴν καὶ ἱερουργὸν","severity":"info","text":"Cyril criticizes those who call Melchizedek a 'rational and priestly power', likely a reference to Origen's allegorizing interpretation. Cyril insists that Melchizedek is a created being with a temporal beginning, contra such spiritualizing readings.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"structure","kind":"structure","basis":"text","lemma":"Φέρε δὴ φέρε διασκεψώμεθα","severity":"info","text":"The repeated imperative φέρε δὴ φέρε ('come, come') marks a rhetorical transition from refutation to constructive inquiry, a common structural device in Cyril's exegetical works.","cites":[],"named_sources":[],"dropped_cites":[]}],"ambiguities":["The identity of the opponents who claim Melchizedek is motherless and fatherless is not specified; they may be Origenists or other allegorizers.","The phrase 'εἰς ὁμοίωσιν καὶ τύπον διαμορφοῦντες' could be read as either the opponents or Cyril himself forming Melchizedek into a type of Christ; the context suggests the opponents."],"confidence":"high","notes":[]},{"i":90,"ref":"p90","source":"θ. Νομομαθὴς ὢν ἄγαν, οὐκ ἐξ ἁπλῶν ἐννοιῶν τὸν πρὸς Ἰουδαίους ποιεῖται λόγον, ἀλλ’ ἐκ γραμμάτων Μωσαϊκῶν, οἷς ἦν εἰκὸς καὶ οὐχ ἑκόντας παραχωρεῖν τοὺς τῇ ἀληθείᾳ πολεμεῖν ἐγνωκότας. Δέχεται τοίνυν τὸν Μελχισεδὲκ εἰς ὁμοίωσιν τότε καὶ ὑποτύπωσιν τοῦ Χριστοῦ, διά τοι τὸ λέγεσθαι βασιλέα δικαιοσύνης, καὶ μὴν καὶ εἰρήνης. Πρέποι γὰρ ἂν, οἶμαι, ταυτὶ δὴ μόνῳ κατὰ λόγον τὸν μυστικὸν, τῷ Ἐμμανουήλ. Δικαιοσύνης γὰρ καὶ εἰρήνης πρύτανις ἀνεδείχθη τοῖς ἐπὶ γῆς. Καὶ δεδικαιώμεθα μὲν ἐν αὐτῷ, τὸ τῆς ἁμαρτίας ἄχθος ἀποπεμψάμενοι. Ἐσχήκαμεν δὲ καὶ εἰρήνην τὴν πρὸς τὸν Πατέρα καὶ Θεὸν, τὴν μεσολαβοῦσάν τε καὶ διιστῶσαν ἡμᾶς τῶν τρόπων ἀκαθαρσίαν ἀπονιψάμενοι, ἑνούμενοί τε ὥσπερ αὐτῷ διὰ πνεύματος· Ὁ γὰρ κολλώμενος τῷ Κυρίῳ, φησὶν, ἓν πνεῦμά ἐστιν. Ἔστι τοίνυν κατά γε τὴν Ἑλλάδα φωνὴν, Μελχὶ μὲν, ὁ βασιλεύς· Σεδὲκ δὲ, δικαιοσύνη. Καὶ ἴδοι τις ἂν τὸν Μελχισεδὲκ, ὡς ἐν ἰδίᾳ κλήσει πεπλουτηκότα, κατά γε τὴν ἐκ τῶν σημαινομένων δύναμιν, τὸ, βασιλεὺς δικαιοσύνης. Ἐν δὲ τῷ βασιλεὺς εἰρῆσθαι Σαλὴμ βασιλεὺς εἰρήνης. Ἥρμοσε δὴ οὖν ὁ θεσπέσιος Παῦλος, ὡς ἐξ ὁμοιώσεως ἤδη σαφοῦς τε καὶ ἐμφανοῦς τοῦ Μελχισεδὲκ, τὰ τοιάδε Χριστῷ. Δέχεται δὲ τῆς ὑπὲρ νόμον ἰερωσύνης σύμβολον, τὸ κατευλογῆσαι τὸν Ἀβραὰμ, οἶνόν τε καὶ ἄρτους αὐτῷ παρασχεῖν. Εὐλογούμεθα γὰρ οὐχ ἑτέρως παρὰ Χριστοῦ, τοῦ μεγάλου τε καὶ ἀληθοῦς ἱερέως. Εὐλογούμεθα δὲ κατὰ τὸν θεσπέσιον Ἀβραὰμ, εὐσθενέστατα καταγωνισάμενοι τοὺς ἄρχοντας τοῦ αἰῶνος τούτου, καὶ τῆς τῶν πολεμίων χειρὸς ἀμείνους ἀναδεικνύμενοι, καὶ μηδενὸς τῶν ἐν κόσμῳ δεδεημένοι·","english":"You are a very learned student of the law, and you do not make your argument against the Jews from simple notions, but from the Mosaic writings, which it was likely that even those determined to war against the truth would not willingly concede. So you accept Melchizedek as a likeness and type of Christ at that time, because he is called king of righteousness, and also of peace. For these titles would, I think, be fitting only for Emmanuel in a mystical sense. For he was revealed as the dispenser of righteousness and peace to those on earth. And we have been justified in him, having cast off the burden of sin. And we have also obtained peace with the Father and God, having washed away the impurity of character that intervened and separated us, and being united, as it were, with him through the Spirit; for he who cleaves to the Lord, it says, is one spirit. So then, in the Greek language, Melchi means king, and Sedek means righteousness. And one could see that Melchizedek, in his very name, possessed the meaning of king of righteousness. And in being called king of Salem, he is king of peace. So the divine Paul fittingly applied such things to Christ, as from a clear and evident likeness of Melchizedek. And he accepts as a symbol of the priesthood beyond the law the fact that he blessed Abraham and provided him with wine and bread. For we are blessed in no other way by Christ, the great and true priest. And we are blessed, like the divine Abraham, having most vigorously overcome the rulers of this age, and having shown ourselves superior to the hand of the enemy, and needing nothing of worldly things.","structure":"narrative","commentary":[{"unit":"term","kind":"term","basis":"glossary","lemma":"Μελχισεδὲκ","severity":"info","text":"Cyril etymologizes Melchizedek as 'king of righteousness' (βασιλεὺς δικαιοσύνης) and 'king of peace' (βασιλεὺς εἰρήνης) from the Greek, linking the name to Christ as type.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"scripture","kind":"scripture","basis":"text","lemma":"Ὁ γὰρ κολλώμενος τῷ Κυρίῳ, φησὶν, ἓν πνεῦμά ἐστιν","severity":"info","text":"Cyril quotes a Pauline phrase (1 Cor 6:17) to support the union of the believer with Christ through the Spirit.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"background","kind":"background","basis":"background","lemma":"Νομομαθὴς ὢν ἄγαν","severity":"info","text":"Cyril addresses an opponent as 'very learned in the law,' likely a Jewish-Christian or a Judaizing teacher, framing the argument as grounded in Mosaic writings.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"reception","kind":"reception","basis":"text","lemma":"Δέχεται τοίνυν τὸν Μελχισεδὲκ εἰς ὁμοίωσιν τότε καὶ ὑποτύπωσιν τοῦ Χριστοῦ","severity":"info","text":"Cyril follows Paul (Heb 7) in reading Melchizedek as a type of Christ, emphasizing the typological interpretation of the bread and wine blessing.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"structure","kind":"structure","basis":"text","lemma":"Ἥρμοσε δὴ οὖν ὁ θεσπέσιος Παῦλος","severity":"info","text":"Cyril explicitly invokes Paul as the authority for applying Melchizedek's titles to Christ, structuring his argument as a continuation of Pauline typology.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"caution","kind":"caution","basis":"text","lemma":"Καὶ ἴδοι τις ἂν τὸν Μελχισεδὲκ, ὡς ἐν ἰδίᾳ κλήσει πεπλουτηκότα","severity":"caution","text":"Cyril's etymology of 'Melchizedek' as 'king of righteousness' and 'king of peace' is based on Greek, not Hebrew; the Hebrew meaning is 'king of righteousness' (malki-ṣedeq), but 'king of peace' is a secondary inference from 'Salem' (shalom).","cites":[],"named_sources":[],"dropped_cites":[]}],"ambiguities":["The identity of the opponent addressed as 'very learned in the law' is not specified; Cyril may be refuting a Jewish or Jewish-Christian exegete.","The phrase 'he who cleaves to the Lord is one spirit' is attributed to Paul but is a paraphrase of 1 Cor 6:17; the exact wording differs from the standard text."],"confidence":"high","notes":[]},{"i":91,"ref":"p91","source":"πλοῦτον δὲ μᾶλλον ἡγούμενοι νοητὸν τὰ παρὰ Θεοῦ, καὶ τὴν εὐκλεᾶ καὶ ἀμάραντον τῶν ἄνωθεν χαρισμάτων διανομήν. Ἐννόει γὰρ ὅτι νενικηκότα τὸν Ἀβραὰμ, καὶ ὑποστρέφοντα μὲν ἐκ τῆς κοπῆς τῶν βασιλέων, καθὰ γέγραπται, οὐκ ἀξιώσαντα δέ τι παρὰ τοῦ Σοδόμων ἄρχοντος εἰς ἰδίαν κτῆσιν ἑλεῖν, εὐλόγησε τὸν Μελχισεδέκ. Ὁ μὲν γὰρ Σοδομιτῶν ἡγούμενος, ὡς νενικηκότι τῷ Ἀβραὰμ ἔφασκε· Δός μοι τοὺς ἄνδρας, τὴν δὲ ἵππον λάβε σεαυτῷ· ὁ δὲ μηδενὸς τῶν ἐκείνου μεταποιεῖσθαι διεγνωκὼς, Ἐκτενῶ, φησὶ, τὴν χεῖρά μου πρὸς τὸν Θεὸν τὸν ὕψιστον, ὃς ἔκτισε τὸν οὐρανὸν καὶ τὴν γῆν, εἰ ἀπὸ σπαρτίου ἕως σφαιρωτῆρος ὑποδήματος λήψομαι ἀπὸ πάντων τῶν σῶν, ἵνα μὴ εἴπῃς· Ἐγὼ ἐπλούτισα τὸν Ἀβραάμ. Χαίρειν γὰρ ἁγίοις ἔθος οὐκ ἐπὶ πλούτῳ κοσμικῷ. Κεκρατηκότες τοίνυν ὁρατῶν τε καὶ ἀοράτων ἐχθρῶν, καὶ οὐδὲν ἀπὸ κόσμου δεχόμενοι, τιμῶντες δὲ μᾶλλον τὸν ἄνωθεν πλοῦτον, εὐλογούμεθα διὰ Χριστοῦ, τοῦ τῆς εἰρήνης βασιλέως. Εὐλογούμεθα δὲ, ξένιον ὥσπερ οὐρανοῦ, καὶ ζωῆς ἐφόδιον δεχόμενοι τὰ μυστικά. Σεσιγήσθω γὰρ τέως, εἰ δοκεῖ· εὐλογούμεθα δὲ παρὰ Χριστοῦ καὶ πρεσβείαις ταῖς ὑπὲρ ἡμῶν πρὸς τὸν Πατέρα. Ὁ μὲν γὰρ Μελχισεδὲκ εὐλόγει τὸν Ἀβραὰμ, οὕτω λέγων· Εὐλογητὸς ὁ Θεὸς ὁ ὕψιστος, ὂς ἔδωκε τοὺς ἐχθρούς σου ὑποχειρίους σοι. Ὁ δὲ Κύριος ἡμῶν Ἰησοῦς Χριστὸς, τὸ πάντων ἡμῶν ἱλαστήριον, Πάτερ ἅγιε, φησὶ, τήρησον αὐτοὺς ἐν τῇ ἀληθείᾳ σου. Οὐκοῦν καὶ ἐκ τῆς τῶν ὀνομάτων ἑρμηνείας ἁρπάζει τὸ χρήσιμον, εἰς ὑποτύπωσιν τοῦ Χριστοῦ. Καὶ αὐτὸν δὲ τῆς ἱερωσύνης τὸν τρόπον, εἰς παράδειξιν τοῦ πράγματος ἐποιεῖτο σαφῆ.","english":"They considered rather the intelligible wealth that comes from God, and the glorious and unfading distribution of gifts from above. For consider that Abraham, after his victory and return from the slaughter of the kings, as it is written, and deigning to take nothing from the ruler of Sodom for his own possession, blessed Melchizedek. For the leader of the Sodomites said to the victorious Abraham, \"Give me the men, and take the horses for yourself.\" But Abraham, having decided to take nothing of his, said, \"I will stretch out my hand to the most high God, who made heaven and earth, if I take from a sandal-thong to a shoe-lace from all your possessions, lest you say, 'I enriched Abraham.'\" For it is customary for saints to rejoice not in worldly wealth. Therefore, having overcome both visible and invisible enemies, and accepting nothing from the world, but rather honoring the wealth from above, we are blessed through Christ, the king of peace. And we are blessed, receiving the mysteries as a kind of heavenly gift and provision for life. For let it be passed over in silence for now, if you will; we are blessed by Christ also through his intercessions on our behalf to the Father. For Melchizedek blessed Abraham, saying thus: \"Blessed is the most high God, who has given your enemies into your hands.\" But our Lord Jesus Christ, the expiation of us all, says, \"Holy Father, keep them in your truth.\" Therefore, even from the interpretation of the names, he seizes the useful point, as a type of Christ. And the very manner of the priesthood itself he made a clear demonstration of the matter.","structure":"narrative","commentary":[{"unit":"sense","kind":"sense","basis":"text","lemma":"πλοῦτον ... νοητὸν","severity":"info","text":"Cyril contrasts material wealth with 'intelligible wealth' (πλοῦτον νοητὸν), a Platonic distinction common in Alexandrian exegesis, to emphasize spiritual gifts from God.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"scripture","kind":"scripture","basis":"text","lemma":"Ἐκτενῶ ... τὴν χεῖρά μου πρὸς τὸν Θεὸν τὸν ὕψιστον","severity":"info","text":"Cyril paraphrases Abraham's refusal of spoils from the king of Sodom, echoing Genesis 14:22-23 LXX, where Abraham swears by the 'most high God' who made heaven and earth.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"scripture","kind":"scripture","basis":"text","lemma":"Εὐλογητὸς ὁ Θεὸς ὁ ὕψιστος","severity":"info","text":"The blessing formula attributed to Melchizedek ('Blessed is the most high God') is not verbatim in the LXX but conflates Genesis 14:19-20, where Melchizedek blesses Abraham and offers bread and wine.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"scripture","kind":"scripture","basis":"text","lemma":"Πάτερ ἅγιε, τήρησον αὐτοὺς ἐν τῇ ἀληθείᾳ σου","severity":"info","text":"Cyril attributes to Christ a prayer ('Holy Father, keep them in your truth') not found in the canonical Gospels, likely a liturgical or apocryphal tradition known to him.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"background","kind":"background","basis":"text","lemma":"ἱλαστήριον","severity":"info","text":"Cyril calls Christ 'the expiation of us all' (τὸ πάντων ἡμῶν ἱλαστήριον), using a term from the LXX for the mercy-seat on the Ark, applied typologically to Christ as the means of atonement.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"structure","kind":"structure","basis":"text","lemma":"Σεσιγήσθω γὰρ τέως","severity":"info","text":"The phrase 'let it be passed over in silence for now' marks a rhetorical pause, indicating Cyril deliberately postpones a fuller discussion of the mysteries, a common exegetical device.","cites":[],"named_sources":[],"dropped_cites":[]}],"ambiguities":["The source of Christ's prayer 'Holy Father, keep them in your truth' is unclear; it may be a lost liturgical text or Cyril's own composition.","The paraphrase of Abraham's oath (Ἐκτενῶ ... τὴν χεῖρά μου) does not match any single LXX verse exactly, suggesting Cyril is quoting from memory or a variant tradition."],"confidence":"high","notes":[]},{"i":92,"ref":"p92","source":"Ἄρτους γὰρ καὶ οἶνον ἐξεκόμιζεν ὁ Μελχισεδέκ. Ὅτι δὲ ἀπάτωρ ἢ ἀμήτωρ ἦν, ἤγουν ἀγενεαλόγητος, ἢ ἀρχὴν ἡμερῶν, ἢ τέλος ζωῆς οὐκ ἔχων ὁ Μελχισεδὲκ, οὐδαμοῦ διαμεμήνυκε τὸ Γράμμα τὸ ἱερόν. Πεφενάκικεν οὖν ἄρα, φαίη τις ἂν ἴσως, ὁ θεσπέσιος Παῦλος. Οὐ τοῦτό φαμεν, μὴ γένοιτο· λαλεῖ γὰρ ἀλήθειαν· δέχεται δὲ μᾶλλον ὁ μυσταγωγὸς τεχνίτης, ἀνάγων εἰς τύπον τῆς δόξης τοῦ Ἐμμανουὴλ καὶ τὴν ἐπὶ τούτοις αὐτοῖς οἰκονομικὴν ἀφήγησιν. Ὅτι γὰρ μόνον ἦν ἱερεὺς ὁ Μελχισεδὲκ, ἡ θεόπνευστος ἡμῖν ὑπέφηνε Γραφὴ, γένος οὐκ ὀνομάσασα, ἢ τίνος ἐξέφυ πατρὸς ἢ μητρός· ἀλλ’ οὐδὲ εἰς πόσον ἐτῶν κατέληξεν ἀριθμὸν, ἢ ποίας ἔχων εὑρίσκεται τῆς ἱερωσύνης τὰς διαδοχὰς προσθεῖσαν εὑρίσκομεν. Ὑποπλάττεται τοίνυν ἡ τῶν τοσούτων ἡμῖν ἀφήγησις, οἱονεί πως τὸ διηνεκὲς καὶ ἄναρχον τοῦ Χριστοῦ, καθὸ νοεῖται Θεός. Ἄναρχον δέ φημι, τὸ ὡς ἐν ποσότητι, δηλονότι τῇ κατὰ χρόνον. Αὐτὸς γάρ ἐστι τῶν αἰώνων ὁ ποιητής. Ὑπεμφαίνει δὲ πρὸς τούτῳ καὶ τὸ ἀκατάληκτον τῆς ἱερωσύνης. Διὰ τοῦτό φησιν ὁ μακάριος Παῦλος περὶ τοῦ Μελχισεδὲκ, ὅτι μήτε ἀρχὴν ἡμερῶν μήτε ζωῆς τέλος ἔχων, ἀφωμοιωμένος δὲ τῷ Υἱῷ τοῦ Θεοῦ μένει εἰς τὸ διηνεκὲς ἱερεύς. Ἔοικε δὲ καὶ ἕτερόν τι σοφὸν βεβουλεῦσθαι πάλιν· καὶ τί δὴ τοῦτό ἐστιν, ὡς ἂν οἷός τε ὦ, διειπεῖν πειράσομαι.","english":"For Melchizedek brought forth bread and wine. But that Melchizedek was fatherless or motherless, that is, without genealogy, or without beginning of days or end of life, the sacred Scripture has nowhere revealed. Therefore, someone might perhaps say, the divine Paul has deceived us. We do not say this—far from it; for he speaks the truth. Rather, the mystical craftsman accepts the account, elevating even the economical narrative concerning these very things into a type of the glory of Emmanuel. For the inspired Scripture revealed to us only that Melchizedek was a priest, not naming his lineage, or from what father or mother he sprang; but we do not find it adding either to what number of years he ended, or what successions of the priesthood he is found to have. Thus the narrative of so many things is fashioned for us, as it were, to suggest the perpetual and beginningless nature of Christ, insofar as he is understood as God. And I say \"beginningless\" in terms of quantity, namely that which pertains to time; for he himself is the maker of the ages. It also intimates, in addition to this, the unending character of the priesthood. For this reason the blessed Paul says concerning Melchizedek that, having neither beginning of days nor end of life, but being likened to the Son of God, he remains a priest perpetually. And he seems to have devised yet another wise thing; and what this is, I will try to explain, insofar as I am able.","structure":"narrative","commentary":[{"unit":"term","kind":"term","basis":"text","lemma":"ἀπάτωρ ἢ ἀμήτωρ","severity":"info","text":"Cyril uses the terms 'fatherless or motherless' to denote Melchizedek's lack of genealogy, a point not explicitly stated in Scripture but inferred for typological purposes.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"scripture","kind":"scripture","basis":"text","lemma":"Μελχισεδὲκ","severity":"info","text":"Cyril references the Genesis account of Melchizedek (Gen 14:18) and Paul's typological interpretation in Hebrews 7:3, where Melchizedek is said to have 'neither beginning of days nor end of life.'","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"reception","kind":"reception","basis":"text","lemma":"Παῦλος","severity":"info","text":"Cyril defends Paul against the charge of deception, asserting that Paul's description of Melchizedek as without genealogy is a typological reading, not a literal claim.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"background","kind":"background","basis":"text","lemma":"μυσταγωγὸς τεχνίτης","severity":"info","text":"Cyril calls Paul a 'mystical craftsman' (μυσταγωγὸς τεχνίτης), a term that underscores the Alexandrian exegetical tradition of reading Scripture allegorically to reveal deeper theological truths.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"structure","kind":"structure","basis":"text","lemma":"ἀφήγησις","severity":"info","text":"Cyril distinguishes between the literal narrative (ἀφήγησις) of Melchizedek and its typological elevation to prefigure Christ's eternal priesthood and divine nature.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"caution","kind":"caution","basis":"text","lemma":"Πεφενάκικεν","severity":"caution","text":"The verb 'has deceived' (πεφενάκικεν) is rare and may be a scribal error or a colloquial form; Cyril uses it to introduce a hypothetical objection, which he then refutes.","cites":[],"named_sources":[],"dropped_cites":[]}],"ambiguities":["The phrase 'ἀπάτωρ ἢ ἀμήτωρ' is not found in the biblical text but is Cyril's inference; the exact source of Paul's claim about Melchizedek's genealogy is ambiguous."],"confidence":"high","notes":[]},{"i":93,"ref":"p93","source":"ι. Ἀντέπραττον οἱ Ἰουδαῖοι τοῖς περὶ Χριστοῦ κηρύγμασι, καὶ τῶν ἀποστολικῶν σπουδασμάτων μονονουχὶ καταμειδιᾷν ἐτόλμων, δύο ταῦτα προτείνοντες· ἒν μὲν, ὡς εἴη τῶν ἀμηχάνων τὴν τοῖς πατράσι διωρισμένην διὰ φωνῆς τοῦ πανσόφου Μωσέως ἀπρακτεῖν ἐντολὴν, καὶ ἀθετεῖσθαι τὸν νόμον, πολιτείας ἑτέρας, τῆς οὐδενὶ τῶν πάλαι διεγνωσμένης, ἀδοκήτως εἰσκρινομένης· ἕτερον δὲ αὖ· Μὴ γὰρ δὴ χρῆναι διισχυρίζοντο τῆς ἱερωσύνης τὴν δόξαν ἔξω τῆς ἀπολέκτου φέρεσθαι φυλῆς, τουτέστι, τῆς τοῦ Λευΐ. Ἄνω τε καὶ κάτω τῆς ἐν ἱερῷ λειτουργίας ἀποσοβοῦντος Θεοῦ τοὺς οὐκ ὄντας αὐτῆς, καὶ δίκην εὐθὺς τῷ τοιῷδε τολμήματι καθορίζοντος τὴν ἐσχάτην. Ἀγωνίζεται τοίνυν νομομαθὴς ὢν ὁ Παῦλος, καὶ πειρᾶται πληροφορεῖν, ἀπό τε τοῦ εἰκότος, καὶ μέντοι καὶ ἐξ αὐτῆς τῆς θεοπνεύστου Γραφῆς, ὅτι καὶ νόμου καινότης, καὶ ἱερωσύνης αὐτῆς προανεφωνεῖτο μετάθεσις· καὶ προανέλαμψεν ἐν τύποις ἡ ἑκατέρου δήλωσις. Δέχεται δὴ οὖν οὐκ ἐκ φυλῆς ὄντα Λευϊτικῆς τὸν Μελχισεδὲκ, εἶτα δείκνυσιν ἱερέα μὲν ὄντα τοῦ ὑψίστου Θεοῦ, προσάγοντα δὲ καὶ ἄρτους καὶ οἶνον, ἔφη τε οὕτω περὶ αὐτοῦ· Θεωρεῖτε δὲ πηλίκος οὗτος, ᾧ καὶ δεκάτην Ἀβραὰμ ἔδωκεν ἐκ τῶν ἀκροθινίων ὁ πατριάρχης. Καὶ οἱ μὲν ἐκ τῶν υἱῶν Λευῒ τὴν ἱερατείαν λαμβάνοντες, ἐντολὴν ἔχουσιν ἀποδεκατοῦν τὸν λαὸν κατὰ τὸν νόμον, τουτέστι, τοὺς ἀδελφοὺς αὐτῶν, καίπερ ἐξεληλυθότας ἐκ τῆς ὀσφύος Ἀβραάμ. Ὁ δὲ μὴ γενεαλογούμενος ἐξ αὐτῶν, δεδεκάτωκε τὸν Ἀβραὰμ, καὶ τὸν ἔχοντα τὰς ἐπαγγελίας εὐλόγηκε· χωρὶς δὲ πάσης ἀντιλογίας τὸ ἔλαττον ὑπὸ τοῦ κρείττονος εὐλογεῖται.","english":"The Jews opposed the proclamations concerning Christ, and all but dared to mock the apostolic endeavors, putting forward these two points: first, that it was impossible to disregard the command defined for the fathers through the voice of the all-wise Moses and to set aside the law, with another polity, one not recognized by anyone of old, being unexpectedly introduced; and second, they insisted that the glory of the priesthood ought not to be carried outside the chosen tribe, that is, the tribe of Levi. For God, both above and below, repels from the service of the sanctuary those who are not of it, and immediately prescribes the ultimate penalty for such a daring act. Therefore Paul, being learned in the law, contends and attempts to provide assurance, both from probability and indeed from the inspired Scripture itself, that both a renewal of the law and a transfer of the priesthood itself were foretold, and that the indication of each shone forth beforehand in types. So then, he accepts Melchizedek, who is not from the Levitical tribe, and then shows him to be a priest of the Most High God, and also bringing forth bread and wine, and he spoke thus about him: \"You see how great this man is, to whom even Abraham gave a tithe from the spoils, the patriarch.\" And those who receive the priesthood from the sons of Levi have a command to tithe the people according to the law, that is, their brothers, even though they have come forth from the loins of Abraham. But he, who is not genealogically descended from them, has tithed Abraham and blessed the one who holds the promises; and without any contradiction, the lesser is blessed by the greater.","structure":"narrative","commentary":[{"unit":"background","kind":"background","basis":"background","lemma":"Ἀντέπραττον οἱ Ἰουδαῖοι","severity":"info","text":"Cyril describes Jewish opposition to Christian kerygma, a common topos in patristic anti-Jewish polemic. The two objections—impossibility of abrogating Mosaic law and restriction of priesthood to Levites—reflect actual debates in early Christian apologetic.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"term","kind":"term","basis":"glossary","lemma":"πολιτείας ἑτέρας","severity":"info","text":"‘Another polity’ (πολιτείας ἑτέρας) refers to the Christian dispensation as a new constitution or way of life, contrasting with the Mosaic law. The term is used in patristic literature to denote the Christian oikonomia.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"scripture","kind":"scripture","basis":"text","lemma":"Θεωρεῖτε δὲ πηλίκος οὗτος","severity":"info","text":"Cyril paraphrases or quotes a passage about Melchizedek tithing Abraham, likely alluding to Genesis 14:18-20 and Hebrews 7:1-2. The phrase ‘You see how great this man is’ is not a direct biblical citation but a rhetorical expansion.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"structure","kind":"structure","basis":"text","lemma":"Δέχεται δὴ οὖν","severity":"info","text":"Cyril transitions from describing Jewish objections to presenting Paul’s argument. The particle δὴ οὖν (‘so then’) marks a logical conclusion, introducing the typological reading of Melchizedek as a non-Levitical priest prefiguring Christ.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"reception","kind":"reception","basis":"background","lemma":"Παῦλος","severity":"info","text":"Cyril refers to Paul as νομομαθής (‘learned in the law’), a characterization that aligns with the patristic view of Paul as a skilled interpreter of Scripture. The argument here echoes Hebrews 7, where Melchizedek’s priesthood is contrasted with the Levitical.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"caution","kind":"caution","basis":"text","lemma":"προανεφωνεῖτο μετάθεσις","severity":"caution","text":"The phrase ‘transfer was foretold’ (προανεφωνεῖτο μετάθεσις) is ambiguous: it could mean the priesthood’s transfer from Levites to Christ, or the law’s replacement by a new covenant. Cyril’s syntax leaves the referent open, but context favors both.","cites":[],"named_sources":[],"dropped_cites":[]}],"ambiguities":["The phrase ‘προανεφωνεῖτο μετάθεσις’ could refer to either the renewal of the law or the transfer of the priesthood; Cyril likely intends both. The exact source of the quotation about Melchizedek tithing Abraham is not given; it may be a conflation of Genesis 14 and Hebrews 7."],"confidence":"high","notes":[]},{"i":94,"ref":"p94","source":"Ἀλλ’ οὐκ ἐν τῇ φύσει τὴν ὑπεροχὴν τῷ Μελχισεδὲκ, ἀλλ’ ἔν γε τῷ τρόπῳ τῆς ἱερωσύνης ἐνεῖναί φαμεν, οὐκ ἀνανεύοντος τοῦ προπάτορος Ἀβραὰμ, ἀπονέμοντος δὲ ὥσπερ τὸ προὔχειν αὐτῷ, δι’ ὧν ἔγνω τιμᾷν, καὶ αὐταῖς ταῖς τῶν δεκατῶν προσαγωγαῖς. Ἀποδεκατοῦσι μὲν γὰρ οἱ ἐξ αἵματος Λευῒ τὸν λαὸν, καίπερ ὄντας ἀδελφούς· ὁ δὲ μὴ γενεαλογούμενος ἐξ αὐτῶν, τουτέστιν, ὁ Μελχισεδὲκ (οὐ γὰρ ἦν ἐκ φυλῆς Λευΐ), δεδεκάτωκε τὸν Ἀβραὰμ, καὶ εὐλόγηκε. Καὶ ὁ μὲν τύπος, ἐν τούτοις. Χριστὸς δὲ δὴ αὖ, ὁ ἐν σκιαῖς γραφόμενος, ἀγενεαλόγητος ὢν, τοῖς κατὰ νόμον ἱερᾶσθαι τεταγμένοις (ἀνατέταλκε γὰρ ἐκ τῆς Ἰούδα φυλῆς, εἰς ἣν οὐδὲν περὶ ἱερέων Μωσῆς ἐλάλησε), δεδεκάτωκε τοὺς υἱοὺς Λευῒ, τουτέστι, τὴν κατὰ νόμον ἱερωσύνην. Δεδεκάτωκε δὲ πάλαι μὲν ἐν Μελχισεδέκ· ὕστερον δὲ καὶ ἐν Ἀαρών. Ἀπεδεκάτου γὰρ καὶ αὐτὸς τοὺς υἱοὺς Λευΐ, τύπον ἐπέχων τῆς ἰερωσύνης Χριστοῦ, καθάπερ ἤδη προείπομεν.\n\nια. Ἀποδέδεικται τοίνυν ἐν μὲν τῷ Μελχισεδὲκ, ὅτι μεταστήσεταί ποτε τῆς ἱερωσύνης τὸ χρῆμα, τῆς κατὰ νόμον ἱερατευούσης φυλῆς· καὶ μὴν, ὅτι καὶ ἕτερος ἱερουργίας ἀναλάμψει τρόπος τε καὶ νόμος. Ἦν γάρ πως ἀνάγκη συμμεθίστασθαι καὶ ἀποφοιτᾷν ταῖς ἱερουργίαις καὶ αὐτὸν τὸν νόμον. Τοιγάρτοι καὶ ὁ θεσπέσιος Παῦλος φιλοσοφεῖ τὰ τοιάδε, καί φησιν· Εἰ μὲν οὖν τελείωσις διὰ τῆς Λευϊτικῆς ἱερωσύνης ἦν (ὁ λαὸς γὰρ ἐπ’ αὐτῆς νενομοθέτηται), τίς ἔτι χρεία κατὰ τὴν τάξιν τοῦ Μελχισεδὲκ ἕτερον ἀνίστασθαι ἱερέα, καὶ οὐ κατὰ τὴν τάξιν Ἀαρὼν λέγεσθαι; Μετατιθεμένης γὰρ τῆς ἱερωσύνης, ἐξ ἀνάγκης καὶ νόμου μετάθεσις γίνεται. Καὶ πάλιν·","english":"But we say that the preeminence belongs to Melchizedek not in nature, but in the manner of his priesthood, with the forefather Abraham not refusing but rather granting him precedence, as it were, through the honors he knew to bestow, and even through the offerings of tithes. For the Levites by blood tithe the people, though they are brothers; but he who is not genealogically descended from them, that is, Melchizedek (for he was not of the tribe of Levi), tithed Abraham and blessed him. And the type lies in these things. And Christ himself, who is depicted in shadows, being without genealogy, has tithed the sons of Levi—that is, the priesthood according to the law—to those appointed to serve as priests according to the law (for he arose from the tribe of Judah, about which Moses said nothing concerning priests). He tithed them long ago in Melchizedek, and later also in Aaron. For Aaron himself tithed the sons of Levi, holding the type of the priesthood of Christ, as we have already said.\n\n11. It has thus been demonstrated in Melchizedek that the matter of the priesthood will at some time be transferred from the tribe serving as priests according to the law, and indeed that another manner and law of sacred ministry will shine forth. For it was somehow necessary that the law itself be transferred and depart along with the sacred ministrations. Therefore the divine Paul philosophizes on such matters and says: If then perfection were through the Levitical priesthood (for the people have been legislated under it), what further need is there for another priest to arise according to the order of Melchizedek, and not to be called according to the order of Aaron? For when the priesthood is transferred, a transfer of the law necessarily occurs. And again:","structure":"narrative","commentary":[{"unit":"sense","kind":"sense","basis":"text","lemma":"οὐκ ἐν τῇ φύσει τὴν ὑπεροχὴν τῷ Μελχισεδὲκ, ἀλλ’ ἔν γε τῷ τρόπῳ τῆς ἱερωσύνης","severity":"info","text":"Cyril distinguishes between nature (φύσις) and manner (τρόπος) of priesthood, arguing Melchizedek's preeminence is functional, not ontological.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"term","kind":"term","basis":"glossary","lemma":"τύπος","severity":"info","text":"τύπος (type) here denotes a prefiguration of Christ; Melchizedek and Aaron are types of Christ's priesthood, a key typological reading.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"scripture","kind":"scripture","basis":"text","lemma":"δεδεκάτωκε τὸν Ἀβραὰμ","severity":"info","text":"Alludes to Genesis 14:18-20, where Melchizedek brings out bread and wine and blesses Abram; Cyril interprets the tithe as a priestly act.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"background","kind":"background","basis":"text","lemma":"ἀγενεαλόγητος","severity":"info","text":"Cyril calls Christ 'without genealogy' (ἀγενεαλόγητος), contrasting with Levitical priestly lineage; Christ is from Judah, not Levi, per Matthew 1:1-16.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"reception","kind":"reception","basis":"text","lemma":"ὁ θεσπέσιος Παῦλος φιλοσοφεῖ","severity":"info","text":"Cyril cites Paul (likely Hebrews 7) to argue that a change in priesthood entails a change in law, a standard patristic reading of Melchizedek.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"structure","kind":"structure","basis":"text","lemma":"ια.","severity":"info","text":"The passage is numbered 11 (ια.), marking a new section in Cyril's commentary; the argument moves from typology to apostolic authority.","cites":[],"named_sources":[],"dropped_cites":[]}],"ambiguities":["The Greek 'δεδεκάτωκε' could mean 'tithed' or 'took a tenth'; Cyril uses it metaphorically for Christ's supersession of Levitical priesthood.","The phrase 'ἀγενεαλόγητος ὢν' may imply Christ's divine origin, not merely lack of Levitical genealogy."],"confidence":"high","notes":[]},{"i":95,"ref":"p95","source":"Καὶ περισσότερον ἔτι κατάδηλόν ἐστιν, εἰ κατὰ τὴν τάξιν Μελχισεδὲκ ἀνίσταται ἱερεὺς ἕτερος, ὃς οὐ κατὰ νόμον ἐντολῆς σαρκίνης γέγονεν, ἀλλὰ κατὰ δύναμιν ζωῆς ἀκαταλύτου. Μαρτυρεῖται γὰρ, Ὅτι σὺ ἱερεὺς εἰς τὸν αἰῶνα κατὰ τὴν τάξιν Μελχισεδέκ. Ὁρᾷς ὅπως τὸ μηδὲν δύνασθαι τελειοῦν τῆς κατὰ νόμον ἱερωσύνης καταψηφίζεται, χρησιμωτάτην ἀποδεικνὺς τῆς κρείττονος ἐντολῆς τὴν ἐπεισφοράν. Εἰ γὰρ ἦν ἐν ἐκείνῃ τὸ ἀναγκαῖον, τί μὴ μᾶλλον, φησὶ, κατὰ τὴν τάξιν Ἀαρὼν ἱερεὺς ἕτερος ἀναδείκνυται, καὶ οὐ κατὰ τὴν τάξιν Μελχισεδὲκ, ὃς ἦν ὁμοίωσις καὶ τύπος Χριστοῦ, ἥκιστα μὲν σαρκικῶς ἱερατεύοντος ἔτι, κατὰ δύναμιν δὲ μᾶλλον ἀκαταλύτου ζωῆς; Τρέφει γὰρ ἡμᾶς εἰς ἀμάραντον ζωὴν ταῖς μυστικαῖς ἱερουργίαις, καίτοι σαρκικῶς ἱερατεύοντος Ἀαρών. Βουθυσίαι τε γὰρ δι’ αὐτοῦ, καὶ προβάτων ἦσαν σφαγαὶ, καὶ σποδὸς δαμάλεων ῥαντίζουσα τοὺς κεκοινωμένους, πρὸς τὴν τῆς σαρκὸς καθαρότητα· καὶ ἕτερα ἄττα πρὸς τούτοις, οὐ τελειοῦντα κατὰ συνείδησιν τοὺς λατρεύοντας. Ἀδύνατον γὰρ αἷμα ταύρων, ἀφαιρεῖν ἁμαρτίας. Ὅτε τοίνυν καὶ ἕτερος ἡμῖν εἰσκεκόμισται τρόπος ἱερουργίας ἀφιστὰς τῶν πρώτων καὶ ἀρχαιοτέρων ἐθῶν, ἕτερός που πάντως καὶ ἱερεύς. Καὶ εἰ καινὴν ἐπήγγελται διαθήκην ὁ Θεὸς, παλαιωθείσης τῆς πρώτης, ὁ κατὰ τὴν τάξιν Μελχισεδὲκ ἱερεὺς, ἐφ’ οὗ πρέποι ἂν καὶ τὸ εἰς αἰῶνα νοεῖσθαι· οὐδεὶς ἂν ἕτερος εἴη παρὰ τὸν Κύριον ἡμῶν Ἰησοῦν Χριστὸν, δι’ οὗ καὶ μεθ’ οὗ τῷ Θεῷ καὶ Πατρὶ δόξα σὺν ἁγίῳ Πνεύματι, εἰς τοὺς αἰῶνας τῶν αἰώνων. Ἀμήν.","english":"And it is even more evident if another priest arises according to the order of Melchizedek, who came not by a law of fleshly commandment, but by the power of indissoluble life. For it is testified, \"That you are a priest forever according to the order of Melchizedek.\" You see how the inability of the priesthood according to the law to perfect anything is condemned, demonstrating the most beneficial introduction of the better commandment. For if the necessary were in that one, why, it says, is another priest not appointed according to the order of Aaron, but according to the order of Melchizedek, who was a likeness and type of Christ, who least of all still priests in a fleshly manner, but rather by the power of indissoluble life? For he nourishes us for unfading life by the mystical liturgies, even though Aaron priests in a fleshly manner. For through him there were sacrifices of oxen and slaughters of sheep, and the ash of heifers sprinkling those defiled, for the purity of the flesh; and other such things besides, not perfecting the worshippers according to conscience. For it is impossible for the blood of bulls to remove sins. When, therefore, another mode of liturgy has been introduced to us, departing from the first and more ancient customs, there is certainly also another priest. And if God has announced a new covenant, the first having grown old, the priest according to the order of Melchizedek, upon whom it would be fitting also for the \"forever\" to be understood, would be none other than our Lord Jesus Christ, through whom and with whom glory is to God the Father together with the Holy Spirit, unto the ages of ages. Amen.","structure":"narrative","commentary":[{"unit":"scripture","kind":"scripture","basis":"text","lemma":"Ὅτι σὺ ἱερεὺς εἰς τὸν αἰῶνα κατὰ τὴν τάξιν Μελχισεδέκ","severity":"info","text":"Cyril quotes a testimonium, likely from Psalm 110:4 LXX (109:4) or a liturgical formula, identifying the priest according to Melchizedek's order as eternal.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"term","kind":"term","basis":"glossary","lemma":"κατὰ δύναμιν ζωῆς ἀκαταλύτου","severity":"info","text":"This phrase, 'by the power of indissoluble life,' contrasts the eternal priesthood of Christ with the fleshly, sacrificial priesthood of Aaron, a key Cyrillian distinction.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"background","kind":"background","basis":"background","lemma":"Μελχισεδέκ","severity":"info","text":"Cyril follows a typological tradition (cf. Hebrews 7) where Melchizedek prefigures Christ, but he emphasizes the contrast between fleshly and spiritual priesthood, a common Alexandrian theme.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"structure","kind":"structure","basis":"text","lemma":"","severity":"info","text":"The passage moves from a conditional statement about a new priest to a rhetorical question rejecting Aaron's order, then to a direct identification of Christ as the eternal priest, culminating in a doxology.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"reception","kind":"reception","basis":"text","lemma":"","severity":"info","text":"Cyril's identification of Christ as the priest 'according to the order of Melchizedek' and the doxology to the Trinity reflect later Chalcedonian and post-Chalcedonian liturgical formulations.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"caution","kind":"caution","basis":"text","lemma":"","severity":"caution","text":"The phrase 'εἰς τὸν αἰῶνα' may be a loose citation; Cyril's argument depends on reading it as a direct testimonium, but the exact source is uncertain.","cites":[],"named_sources":[],"dropped_cites":[]}],"ambiguities":["The exact scriptural source of the testimonium 'σὺ ἱερεὺς εἰς τὸν αἰῶνα' is unclear; it may be a conflation of Psalm 110:4 and Hebrews 7.","The phrase 'κατὰ δύναμιν ζωῆς ἀκαταλύτου' could be read as a reference to Christ's divine nature or to a spiritual principle of eternal life."],"confidence":"high","notes":[]},{"i":96,"ref":"p96","source":"ΓΛΑΦΥΡΩΝ ΕΙΣ ΤΗΝ ΓΕΝΕΣΙΝ ΒΙΒΛΙΟΝ Γ.\n\nΠερὶ τοῦ Ἀβραὰμ, καὶ τῆς ἐπαγγελίας τῆς κατὰ τὸν Ἰσαὰκ, καὶ ὅτι δι’ αὐτῶν προετυποῦτο τῆς πίστεως τὸ μυστήριον.\n\nα. Ἀρχιερέα καὶ ἀπόστολον τῆς ὁμολογίας ἡμῶν γενέσθαι Χριστὸν, ὁ θεσπέσιος γράφει Παῦλος· καὶ μὴν, ὅτι τῆς ἀρχαίας καὶ διὰ Μωσέως ἐντολῆς τὴν ἀσυγκρίτως ἀμείνω καὶ προφερεστέραν ἡμῖν εἰσκεκομικὼς, φημὶ δὴ τὴν εὐαγγελικὴν, κρείττονος διαθήκης γέγονεν ἐγγυητὴς, διεβεβαιοῦτο σαφῶς. Καὶ ἀληθὴς ὁ λόγος· εἴπερ ὁ μὲν νόμος ὀργὴν κατεργάζεται, καὶ ἁμαρτίας ἐστὶν παραδεικτικὸς, δικαιοῖ δὲ ἡμᾶς ἡ διὰ τῆς τοῦ Σωτῆρος ἡμῶν ἡμερότητος διακονουμένη χάρις. Ὡς γὰρ αὐτός πού φησιν, οὐκ ἦλθεν ἵνα κρίνῃ τὸν κόσμον, ἀλλ’ ἵνα σωθῇ ὁ κόσμος δι’ αὐτοῦ. Ὅτι τοίνυν, κἂν εἰ μὴ γέγονε τὸ κατὰ σάρκα τυχὸν ἐκ φυλῆς τοῦ Λευῒ, κεχρημάτικέ τε καὶ ἔστιν ἀρχιερεὺς εἰς τὸν αἰῶνα κατὰ τὴν τάξιν τῆς ἱερωσύνης Μελχισεδὲκ, ἀποχρώντως ἡμῖν ἤδη διέδειξεν ὁ λόγος. Ὅτι δὲ τῆς ἐν πίστει δικαιοσύνης τὸ μυστήριον τῆς ἐν νόμῳ περιτομῆς πρεσβυτέραν ἔχει τὴν προανάῤῥησιν, καὶ ὅτι προκατεγράφετο τοῖς ἐξ Ἰσραὴλ ὁ τύπος τοῦ, μὴ ἂν ἑτέρως δύνασθαι σωθῆναί ποτε, πλὴν ὅτι διὰ μόνου Χριστοῦ τοῦ δικαιοῦντος τὸν ἀσεβῆ, καὶ ἀνιέντος ἐγκλήματα. Καὶ πρός γε δὴ τούτοις, ὅτι Θεοῦ κληρονόμοι, καὶ ἐν τοῖς ὅτι μάλιστα γνησίοις κατατετάξονται τέκνοις οἱ ἐκτῆς ἐπαγγελίας, τῆς ἐν Ἰσαὰκ γεγενημένης πρὸς τὸν μακάριον Ἀβραὰμ, φέρε δὴ λέγωμεν, ἐξ αὐτῶν ἑλόντες τῶν ἱερῶν Γραμμάτων, καὶ τὰς ἐφ’ ἑκάστῳ ποιούμενοι πίστεις λεπτῶς καὶ ἐξητασμενῶς.","english":"Glaphyra on Genesis, Book 3.\n\nOn Abraham, and the promise concerning Isaac, and how through them the mystery of faith was prefigured.\n\na. The divine Paul writes that Christ became high priest and apostle of our confession; and indeed, that he brought us the incomparably better and more excellent covenant, I mean the evangelical one, than the ancient one through the commandment of Moses, and became the guarantor of a better testament, he clearly affirmed. And the word is true, since the law produces wrath and is indicative of sin, but the grace ministered through the gentleness of our Savior justifies us. For as he himself says somewhere, he did not come to judge the world, but that the world might be saved through him. That therefore, even if he did not happen to be from the tribe of Levi by flesh, he has been and is high priest forever according to the order of the priesthood of Melchizedek, the argument has already sufficiently shown us. And that the mystery of righteousness in faith has a prior proclamation older than the circumcision in the law, and that the type was prefigured for those from Israel that they could never be saved otherwise except through Christ alone, who justifies the impious and releases from charges. And in addition to these things, that the heirs of God, and those who will be enrolled among the most genuine children, are those from the promise made to the blessed Abraham concerning Isaac, come, let us speak, taking from the sacred Scriptures themselves, and making the proofs on each point precisely and carefully.","structure":"narrative","commentary":[{"unit":"structure","kind":"structure","basis":"text","lemma":"ΓΛΑΦΥΡΩΝ ΕΙΣ ΤΗΝ ΓΕΝΕΣΙΝ ΒΙΒΛΙΟΝ Γ","severity":"info","text":"This heading marks the start of Book 3 of Cyril's Glaphyra on Genesis, a series of allegorical interpretations of the Pentateuch.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"scripture","kind":"scripture","basis":"text","lemma":"Ἀρχιερέα καὶ ἀπόστολον τῆς ὁμολογίας ἡμῶν γενέσθαι Χριστὸν","severity":"info","text":"Cyril alludes to Hebrews 3:1, where Christ is called 'high priest' and 'apostle' of our confession, though the exact phrase is not a direct quotation.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"term","kind":"term","basis":"glossary","lemma":"Μελχισεδὲκ","severity":"info","text":"Melchizedek, the priest-king of Genesis 14, is a key typological figure for Cyril, representing a priesthood superior to the Levitical order and prefiguring Christ.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"background","kind":"background","basis":"text","lemma":"τῆς ἀρχαίας καὶ διὰ Μωσέως ἐντολῆς","severity":"info","text":"Cyril contrasts the Mosaic law with the evangelical covenant, a common Alexandrian theme that the law is preparatory and inferior to the gospel.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"reception","kind":"reception","basis":"text","lemma":"ὁ θεσπέσιος γράφει Παῦλος","severity":"info","text":"Cyril's appeal to Paul as 'divine' reflects the high authority of Pauline epistles in Alexandrian exegesis, often used to support typological readings.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"caution","kind":"caution","basis":"text","lemma":"προανάῤῥησιν","severity":"caution","text":"The Greek term προανάῤῥησιν is rare and possibly a scribal error or variant; it likely means 'prior proclamation' but the exact form is uncertain.","cites":[],"named_sources":[],"dropped_cites":[]}],"ambiguities":["The phrase 'προανάῤῥησιν' is ambiguous due to possible textual corruption; it is interpreted as 'prior proclamation' based on context.","The reference to 'somewhere' (πού φησιν) for Christ's saying is vague; Cyril may be paraphrasing John 3:17 or a similar passage."],"confidence":"high","notes":[]},{"i":97,"ref":"p97","source":"β. Γράφει τοίνυν Ῥωμαίοις ὁ ἱερώτατος Παῦλος· Τί οὖν ἐροῦμεν εὑρηκέναι Ἀβραὰμ τὸν προπάτορα ἡμῶν κατὰ σάρκα; Εἰ γὰρ Ἀβραὰμ ἐξ ἔργων ἐδικαιώθη, ἔχει καύχημα, ἀλλ’ οὐ πρὸς Θεόν. Τί γὰρ ἡ Γραφὴ λέγει; Ἐπίστευσε δὲ Ἀβραὰμ τῷ Θεῷ, καὶ ἐλογίσθη αὐτῷ εἰς δικαιοσύνην. Τῷ δὲ ἐργαζομένῳ ὁ μισθὸς οὐ λογίζεται κατὰ χάριν, ἀλλὰ κατὰ ὀφείλημα. Τῷ δὲ μὴ ἐργαζομένῳ, πιστεύοντι δὲ ἐπὶ τὸν δικαιοῦντα τὸν ἀσεβῆ, λογίζεται ἡ πίστις αὐτοῦ εἰς δικαιοσύνην. Καθάπερ καὶ Δαβὶδ λέγει τὸν μακαρισμὸν τοῦ ἀνθρώπου, ᾧ ὁ Θεὸς λογίζεται δικαιοσύνην, χωρὶς ἔργων· Μακάριοι ὧν ἀφέθησαν αἱ ἀνομίαι, καὶ ὧν ἐπεκαλύφθησαν αἱ ἁμαρτίαι· μακάριος ἀνὴρ, ᾧ οὐ μὴ λογίσηται Κύριος ἁμαρτίαν. Ὁ μακαρισμὸς οὖν οὗτος, ἐπὶ τὴν περιτομὴν, ἢ καὶ ἐπὶ τὴν ἀκροβυστίαν; Λέγομεν γὰρ, ὅτι ἐλογίσθη τῷ Ἀβραὰμ ἡ πίστις εἰς δικαιοσύνην. Πῶς οὗν ἐλογίσθη; ἐν περιτομῇ ὄντι, ἢ ἐν ἀκροβυστίᾳ; Οὐκ ἐν περιτομῇ, φησὶν, ἀλλ’ ἐν ἀκροβυστίᾳ. Καὶ σημεῖον ἔλαβε περιτομῆς, σφραγίδα τῆς δικαιοσύνης τῆς πίστεως τῆς ἐν τῇ ἀκροβυστίᾳ, εἰς τὸ εἶναι αὐτὸν πατέρα πάντων τῶν πιστευόντων δι’ ἀκροβυστίας, εἰς τὸ λογισθῆναι αὐτοῖς εἰς δικαιοσύνην, καὶ πατέρα περιτομῆς τοῖς οὐκ ἐκ περιτομῆς μόνον, ἀλλὰ καὶ τοῖς στοιχοῦσι τοῖς ἴχνεσι τῆς ἐν ἀκροβυστίᾳ πίστεως τοῦ πατρὸς ἡμῶν Ἀβραάμ. Καὶ πρὸς δὴ τούτοις, ἰσχνοτέραν ἔτι ποιεῖται τοῦ μυστηρίου τὴν βάσανον. Οὕτω τέ φησιν· Οὐ γὰρ διὰ νόμου ἡ ἐπαγγελία τῷ Ἀβραὰμ, ἢ τῷ σπέρματι αὐτοῦ, τὸ κληρονόμον αὐτὸν εἶναι τοῦ κόσμου, ἀλλὰ διὰ δικαιοσύνης πίστεως.","english":"b. The most holy Paul therefore writes to the Romans: \"What then shall we say we have found Abraham, our forefather according to the flesh, to be? For if Abraham was justified by works, he has a boast, but not before God. For what does the Scripture say? Abraham believed God, and it was counted to him for righteousness. But to the one who works, the reward is not counted as a matter of grace, but as a debt. To the one who does not work, but believes in the one who justifies the impious, his faith is counted for righteousness. Just as David also speaks of the blessing of the man to whom God counts righteousness without works: 'Blessed are those whose lawless deeds are forgiven, and whose sins are covered; blessed is the man for whom the Lord will not count a sin.' This blessing, then—does it apply to circumcision, or also to uncircumcision? For we say that faith was counted to Abraham for righteousness. How then was it counted? While he was in circumcision, or in uncircumcision? Not in circumcision, he says, but in uncircumcision. And he received the sign of circumcision as a seal of the righteousness of the faith that was in uncircumcision, so that he might be the father of all who believe through uncircumcision, for faith to be counted to them for righteousness, and the father of circumcision not only to those from circumcision, but also to those who follow the footsteps of the faith in uncircumcision of our father Abraham. And in addition to these things, he makes the examination of the mystery even more precise. Thus he says: 'For it was not through law that the promise was made to Abraham, or to his seed, that he would be the heir of the world, but through the righteousness of faith.'","structure":"narrative","commentary":[{"unit":"scripture","kind":"scripture","basis":"text","lemma":"Γράφει τοίνυν Ῥωμαίοις ὁ ἱερώτατος Παῦλος","severity":"info","text":"Cyril attributes to Paul a passage not found in the canonical Epistle to the Romans; it appears to be a composite or paraphrase, possibly from a lost source or a conflation of Romans 4 and Psalm 32.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"term","kind":"term","basis":"text","lemma":"ἀκροβυστία","severity":"info","text":"Ἀκροβυστία (uncircumcision) here denotes the state before circumcision, used typologically to prefigure Gentile believers who receive justification by faith without the Mosaic law.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"background","kind":"background","basis":"text","lemma":"περιτομή","severity":"info","text":"Cyril’s argument that Abraham’s faith was counted for righteousness while in uncircumcision reflects a second-century Jewish-Christian debate on the priority of faith over law, echoed in Paul’s letter to the Galatians.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"structure","kind":"structure","basis":"text","lemma":"Καὶ πρὸς δὴ τούτοις, ἰσχνοτέραν ἔτι ποιεῖται τοῦ μυστηρίου τὴν βάσανον","severity":"info","text":"This phrase marks a transition to a more precise examination of the mystery, indicating Cyril’s method of progressive exegesis within the passage.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"reception","kind":"reception","basis":"text","lemma":"Ἀβραὰμ ... πατέρα πάντων τῶν πιστευόντων","severity":"info","text":"Cyril’s depiction of Abraham as father of all believers, both circumcised and uncircumcised, anticipates later patristic and medieval typologies of Abraham as a model of faith for Christians.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"caution","kind":"caution","basis":"text","lemma":"Τί οὖν ἐροῦμεν εὑρηκέναι Ἀβραὰμ","severity":"caution","text":"The Greek text attributes a direct quotation to Paul that is not verbatim in the New Testament; the source may be a lost Pauline tradition or a patristic paraphrase, so the citation should be treated as non-canonical.","cites":[],"named_sources":[],"dropped_cites":[]}],"ambiguities":["The source of the Pauline quotation is uncertain; it may be a conflation of Romans 4 and Psalm 32, or from a non-canonical tradition.","The phrase 'ἐπὶ τὴν περιτομὴν, ἢ καὶ ἐπὶ τὴν ἀκροβυστίαν' could be read as a rhetorical question or a genuine query; Cyril treats it as the latter."],"confidence":"high","notes":[]},{"i":98,"ref":"p98","source":"Εἰ γὰρ οἱ ἐκ νόμου κληρονόμοι, φησὶ, ἐκκεκένωται ἡ πίστις, καὶ κατήργηται ἡ ἐπαγγελία. Ὁ γὰρ νόμος ὀργὴν κατεργάζεται. Οὗ γὰρ οὐκ ἔστι νόμος, οὐδὲ παράβασις. Διὰ τοῦτο ἐκ πίστεως, ἵνα κατὰ χάριν εἰς τὸ εἶναι βεβαίαν τὴν ἐπαγγελίαν παντὶ τῷ σπέρματι, οὐ τῷ ἐκ τοῦ νόμου μόνον, ἀλλὰ καὶ τῷ ἐκ πίστεως Ἀβραὰμ, ὅς ἐστι πατὴρ πάντων ἡμῶν (καθὰ γέγραπται, ὅτι Πατέρα πολλῶν ἐθνῶν τέθεικά σε), κατέναντι οὗ ἐπίστευσε Θεοῦ, τοῦ ζωοποιοῦντος τοὺς νεκροὺς, καὶ καλοῦντος τὰ μὴ ὄντα ὡς ὄντα. Ἀκούεις ἄνω τε καὶ κάτω διαβεβαιουμένου καὶ λέγοντος, οὐχ ὑπεσταλμένως, ὡς οὔπω μὲν ἔχοντι τὴν περιτομὴν, ἐν ἀκροβυστίᾳ δὲ μᾶλλον ἔτι τυγχάνοντι δέδοται τῷ Ἀβραὰμ ἡ διὰ πίστεως αὐτὸν δικαιοῦσα χάρις, καὶ μὴν ὅτι κληρονόμοι τέθεινται τῶν παρὰ Θεοῦ χαρισμάτων οἱ ἰχνηλατεῖν ἐθέλοντες τῆς ἐν ἀκροβυστίᾳ πίστεως τοῦ προπάτορος Ἀβραὰμ τὴν μίμησιν, καὶ οὔτι που πάντως οἱ μέγα φρονεῖν εἰωθότες ἐπὶ τῇ διὰ Μωσέως διακονουμένῃ σκιᾷ, καὶ σαρκικὸν αὐχοῦντες πατέρα τὸν Ἀβραὰμ, ὃς Πολλῶν ἐθνῶν ὠνόμασται πατὴρ, καίτοι τοῦ Ἰσραὴλ ἑνὸς ἔθνους ὄντος, κἂν εἰ ἐκτείνοιτο τυχὸν εἰς πληθὺν οὐ μεμετρημένην, ὅτι τῶν ἐν πίστει γέγονε πατὴρ, οἳ ἐξ ἁπάσης, ὡς ἔπος εἰπεῖν, πόλεώς τε καὶ χώρας συνειλεγμένοι, σύσσωμοι γεγόνασιν ἐν Χριστῷ, καὶ εἰς ἀδελφότητα κέκληνται πνευματικήν. Γεγένηνται μὲν γὰρ ἐξ Ἀβραὰμ Ἰουδαῖοι. Πλὴν οὐ πάντες οἱ ἐξ Ἰσραὴλ, οὗτοι Ἰσραὴλ, οὐδὲ ὅτι εἰσὶ σπέρμα Ἀβραὰμ, πάντες τέκνα. Προσοικειοῖ δὲ μᾶλλον ἡ πίστις αὐτῷ τοὺς ἐν ἀκροβυστίᾳ πιστεύσαντας.","english":"For if those who are heirs by the law, he says, faith is emptied and the promise is rendered void. For the law produces wrath. For where there is no law, there is no transgression. Therefore it is by faith, so that the promise might be confirmed by grace to every seed—not only to that from the law, but also to that from the faith of Abraham, who is the father of us all (as it is written, \"I have made you father of many nations\"), before the God in whom he believed, who gives life to the dead and calls non-existent things as if they exist. You hear him affirming repeatedly and saying, not hesitantly, that the grace which justifies Abraham through faith was given to him when he did not yet have circumcision but was still in a state of uncircumcision, and that those who wish to imitate the faith of the forefather Abraham in uncircumcision are appointed heirs of the gifts from God, and not at all those who are accustomed to take pride in the shadow ministered through Moses and boast of a fleshly father, Abraham, who is called father of many nations, even though Israel is one nation, even if it should extend to an unmeasured multitude, because he became father of those in faith, who, gathered from every city and country, so to speak, have become united in body in Christ and have been called to a spiritual brotherhood. For Jews have been born from Abraham. But not all those from Israel are Israel, nor are all who are seed of Abraham children. Rather, faith appropriates to him those who have believed in uncircumcision.","structure":"narrative","commentary":[{"unit":"term","kind":"term","basis":"glossary","lemma":"ἐκκεκένωται","severity":"info","text":"The verb ἐκκεκένωται (from κενόω, 'to empty') is used here metaphorically: faith is 'emptied' or rendered ineffectual if legal inheritance suffices. Cyril contrasts this with the Pauline notion of grace filling what law evacuates.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"scripture","kind":"scripture","basis":"text","lemma":"Πατέρα πολλῶν ἐθνῶν τέθεικά σε","severity":"info","text":"Cyril quotes a divine address to Abraham, likely from a lost or paraphrased source (cf. Gen 17:4-6 LXX). The phrase 'father of many nations' is not verbatim in the LXX but reflects the promise of numerous progeny.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"background","kind":"background","basis":"text","lemma":"ἀκροβυστίᾳ","severity":"info","text":"Cyril repeatedly uses ἀκροβυστία ('uncircumcision') to denote Gentile Christians. This reflects a standard patristic contrast: circumcision (Jewish law) vs. uncircumcision (faith). The term carries no pejorative force here but marks a theological category.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"structure","kind":"structure","basis":"text","lemma":"Ἀκούεις ἄνω τε καὶ κάτω","severity":"info","text":"The phrase 'You hear him affirming repeatedly' signals Cyril's rhetorical strategy: he presents Paul's argument as emphatic and consistent, reinforcing the claim that faith, not law, secures the promise. This frames the preceding and following clauses as a unified Pauline testimony.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"reception","kind":"reception","basis":"text","lemma":"σύσσωμοι γεγόνασιν ἐν Χριστῷ","severity":"info","text":"Cyril's phrase 'united in body in Christ' echoes Pauline ecclesiology (cf. Rom 12:5, 1 Cor 12:12-13). It reflects a key Alexandrian theme: the Church as a spiritual body transcending ethnic Israel, a point Cyril develops to argue that Gentile believers are true heirs of Abraham.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"caution","kind":"caution","basis":"text","lemma":"κατέναντι οὗ ἐπίστευσε Θεοῦ","severity":"caution","text":"The phrase 'before the God in whom he believed' is syntactically ambiguous: κατέναντι may mean 'in the presence of' or 'in contrast to'. Cyril likely intends the former, but the latter would align with a polemic against Jewish boasting. The Greek allows both readings.","cites":[],"named_sources":[],"dropped_cites":[]}],"ambiguities":["The phrase 'κατέναντι οὗ ἐπίστευσε Θεοῦ' could be read as 'before the God in whom he believed' (spatial) or 'in contrast to the God in whom he believed' (adversative). The surrounding context favors the former, but the latter is grammatically possible.","The source of the quotation 'Πατέρα πολλῶν ἐθνῶν τέθεικά σε' is not identified; it may be a paraphrase of Gen 17:4-6 or a lost Jewish/Christian tradition."],"confidence":"high","notes":[]},{"i":99,"ref":"p99","source":"Πεποίηται γὰρ ἡ ὑπόσχεσις, δέδοται δὲ καὶ ἡ δικαιοῦσα χάρις, οὔπω μὲν ἔχοντι τὴν περιτομὴν τῷ Ἀβραὰμ, ὄντι δὲ μᾶλλον ἐν ἀκροβυστίᾳ, κατά γε τὴν πίστιν τῶν ἱερῶν\n\nγ. Ὅτι δὲ τῆς ἐν πίστει δικαιοσύνης τὸ δῶρον οὐκ ἐπὶ μόνον ἂν ἴοι τὸν Ἀβραὰμ, εἰ καὶ ἐν αὐτῷ γέγονεν ἡ ὑπόσχεσις, ἐκπεφοίτηκε δὲ ὥσπερ καὶ εἰς πάντας λοιπὸν τοὺς πεπιστευκότας, ἐμπεδοῖ πάλιν ἡμᾶς ὁ σοφώτατος Παῦλος, οἷς ἔναγχος ἔφην προστιθείς· Οὐκ ἐγράφη δὲ δι’ αὐτὸν μόνον, ὅτι ἐλογίσθη αὐτῷ πρὸς δικαιοσύνην, ἀλλὰ καὶ δι’ ἡμᾶς, οἷς μέλλει λογίζεσθαι τοῖς πιστεύουσιν ἐπὶ τὸν ἐγείραντα Ἰησοῦν τὸν Κύριον ἡμῶν ἐκ νεκρῶν· ὃς παρεδόθη διὰ τὰ παραπτώματα ἡμῶν, καὶ ἠγέρθη διὰ τὴν δικαιοσύνην ἡμῶν. Οὐκοῦν ξένιον οὐρανοῦ καὶ δῶρον ἡμερότητος τῆς ἄνωθεν, ἡ ἐκ πίστεως ἡμᾶς δικαιοῦσα χάρις· καὶ ἐν τέκνοις Ἀβραὰμ καταλογισθεῖεν ἂν, οὐχὶ δὴ πάντως οἱ ἐξ αὐτοῦ κατὰ σάρκα γεγονότες, ἀλλ’ ὅσοι τὴν πρὸς αὐτὸν πεπλουτήκασι συμμορφίαν, καὶ ἀδελφοὶ φρονοῦντες πιστεύουσιν εἰς τὸν Κύριον ἡμῶν Ἰησοῦν Χριστόν. Οὗτοι καὶ τῶν παρὰ Θεοῦ χαρισμάτων ἔσονται κληρονόμοι, παρωθέντος ἐξ ἀπιστίας τοῦ κατὰ σάρκα Ἰσραήλ. Διεπλάττετο δὲ, καὶ μάλα σαφῶς, καὶ τοῦτο ἡμῖν ἐν τῷ κατὰ Ἰσαὰκ μυστηρίῳ. Ἀλλὰ φέρε λέγωμεν ὡς ἔνι δὴ πάλιν, αὐτὰ παραθέντες εἰς εἴδησιν τὰ Μωσέως γράμματα. Ἔχει δὲ οὕτως· Μετὰ δὲ τὰ ῥήματα ταῦτα, φησὶν, ἐγενήθη ῥῆμα Κυρίου πρὸς Ἀβραὰμ ἐν ὁράματι, λέγον· Μὴ φοβοῦ Ἀβραὰμ, ἐγὼ ὑπερασπίσω σου. Ὁ μισθός σου πολὺς ἔσται σφόδρα. Λέγει δὲ Ἀβραάμ· Δέσποτα, τί μοι δώσεις; Ἐγὼ δὲ ἀπολύομαι ἄτεκνος.","english":"The promise was made, and the grace that justifies was given, to Abraham when he did not yet have circumcision, but was rather in a state of uncircumcision, according to the faith of the sacred.\n\nThat the gift of righteousness through faith would not come to Abraham alone, even if the promise was made in him, but has gone forth as it were to all the rest who have believed, the most wise Paul again confirms, adding to what I recently said: \"And it was not written for his sake alone, that it was counted to him for righteousness, but also for our sake, to whom it will be counted for those who believe in the one who raised Jesus our Lord from the dead, who was delivered for our transgressions and was raised for our righteousness.\" Therefore, the grace that justifies us through faith is a heavenly gift and a boon of gentleness from above; and those would be counted among the children of Abraham, not necessarily those born from him according to the flesh, but all who have acquired conformity to him and, thinking as brothers, believe in our Lord Jesus Christ. These will also be heirs of the gifts from God, while the Israel according to the flesh is thrust aside because of unbelief. And this too was clearly fashioned for us in the mystery concerning Isaac. But come, let us speak again as is possible, setting forth the very words of Moses for knowledge. It goes thus: \"After these words,\" it says, \"a word of the Lord came to Abraham in a vision, saying, 'Do not fear, Abraham, I will shield you. Your reward will be very great.' And Abraham says, 'Master, what will you give me? For I am departing childless.'","structure":"narrative","commentary":[{"unit":"sense","kind":"sense","basis":"text","lemma":"Πεποίηται γὰρ ἡ ὑπόσχεσις, δέδοται δὲ καὶ ἡ δικαιοῦσα χάρις","severity":"info","text":"Cyril argues that the promise and justifying grace were given to Abraham before circumcision, emphasizing faith over physical covenant.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"scripture","kind":"scripture","basis":"text","lemma":"Οὐκ ἐγράφη δὲ δι’ αὐτὸν μόνον...","severity":"info","text":"Cyril quotes Paul (likely Romans 4 or a related passage) to show that righteousness through faith extends beyond Abraham to all believers.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"term","kind":"term","basis":"glossary","lemma":"συμμορφίαν","severity":"info","text":"συμμορφίαν (conformity) here denotes spiritual likeness to Abraham through faith, not physical descent, a key concept in Cyril’s typology.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"background","kind":"background","basis":"text","lemma":"τῷ κατὰ Ἰσαὰκ μυστηρίῳ","severity":"info","text":"Cyril refers to the mystery of Isaac as a typological prefiguration of Christian faith, likely drawing on earlier exegetical traditions.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"structure","kind":"structure","basis":"text","lemma":"Ἀλλὰ φέρε λέγωμεν ὡς ἔνι δὴ πάλιν","severity":"info","text":"Cyril transitions from Pauline argument to a direct citation of Moses (Genesis), marking a structural shift in the commentary.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"reception","kind":"reception","basis":"text","lemma":"παρωθέντος ἐξ ἀπιστίας τοῦ κατὰ σάρκα Ἰσραήλ","severity":"info","text":"Cyril asserts that the Israel according to the flesh is displaced due to unbelief, reflecting a supersessionist reading common in Greek patristic reception.","cites":[],"named_sources":[],"dropped_cites":[]}],"ambiguities":["The exact Pauline source of the quotation is not specified; it may be a conflation of Romans 4 and 1 Corinthians 15.","The phrase 'μυστηρίῳ' (mystery) regarding Isaac is ambiguous: it could refer to a specific liturgical or exegetical tradition."],"confidence":"high","notes":[]},{"i":100,"ref":"p100","source":"Ὁ δὲ υἱὸς Μασὲκ τῆς οἰκογενοῦς μου, οὗτος Δαμασκὸς Ἐλιέζερ. Καὶ εἶπεν Ἀβραάμ· Ἐπειδὴ ἐμοὶ οὐκ ἔδωκας σπέρμα, ὁ δὲ οἰκογενής μου κληρονομήσει με. Καὶ εὐθὺς φωνὴ Κυρίου ἐγένετο πρὸς αὐτὸν, λέγουσα· Οὐ κληρονομήσει σε οὗτος, ἀλλ’ ὃς ἐξελεύσεται ἐκ σοῦ, οὗτος κληρονομήσει σε. Ἐξήγαγε δὲ αὐτὸν ἔξω, καὶ εἶπεν αὐτῷ· Ἀνάβλεψον δὴ εἰς τὸν οὐρανὸν, καὶ ἀρίθμησον τοὺς ἀστέρας, εἰ δυνήσῃ ἐξαριθμῆσαι αὐτούς. Καὶ εἶπεν· Οὕτως ἔσται τὸ σπέρμα σου. Καὶ ἐπίστευσεν Ἀβραὰμ τῷ Θεῷ, καὶ ἐλογίσθη αὐτῷ εἰς δικαιοσύνην. Συνῆπτο μὲν γὰρ αὐτῷ καὶ συνέστιος ἦν ἡ μακαρία Σάῤῥα (ἣ διερμηνευομένη λέγεται ἄρχουσα), γυνὴ τὴν ὥραν ἐκπρεπεστάτη καὶ λίαν εὐπρόσωπος· μεμαρτύρηκε γὰρ οὕτως τὸ Γράμμα τὸ ἱερόν. Παρείπετο δὲ δευτέροις ὥσπερ καὶ νόθοις ὑπηρετοῦσα γάμοις ἡ οἰκογενὴς, τουτέστιν, ἡ Ἄγαρ (καὶ αὐτὴ δὲ παροίκησις ἑρμηνευομένη). Ἀλλ’ ἡ μὲν Σάῤῥα, τέκνων οὔπω γνησίων ὠδῖνα λαβοῦσα, κατεθρήνει τὴν ἀπαιδίαν. Ἡ δὲ Ἄγαρ ἔτικτε τὸν Ἰσμαήλ. Ἐχόντων δὲ ὧδε τῶν ἐν ἱστορίᾳ πραγμάτων, προσελάλει Θεὸς τῷ Ἀβραὰμ λέγων· Ἐγὼ ὑπερασπίσω σου, ὁ μισθός σου πολὺς ἔσται σφόδρα. Ὁ δὲ, τί πρὸς ταῦτά φησι; Δέσποτα, τί μοι δώσεις; Ἐγὼ δὲ ἀπολύομαι ἄτεκνος· ὁ δὲ υἱὸς Μασὲκ τῆς οἰκογενοῦς μου, οὗτος Δαμασκὸς Ἐλιέζερ. Ἐπιτήρει τοῦ λόγου τὸ ἀκριβές. Τί μοι γὰρ δώσεις, φησὶν, ὦ Δέσποτα; Συνίης ὅπως οὐδενὸς τὸ παράπαν ἔτι δεῖσθαί φησι τῶν ἐπιγείων κτημάτων, ἀλλ’ οὐδ’ ἂν εἰ γένοιτο καὶ ἔτι πλειόνων δεσπότης, θυμηδίαν ἡγεῖσθαι τὸ χρῆμά φησιν, εἰ μὴ γνήσιον ἔχοι τὸν κληρονόμον ἐξ ἐλευθέρων ἀναφύντα γάμων, τὸν ἀληθῶς υἱόν.","english":"The son of Massek, my household servant, this one is Damascus Eliezer. And Abraham said, \"Since you have not given me seed, my household servant will inherit from me.\" And immediately a voice of the Lord came to him, saying, \"This one will not inherit from you, but he who will come forth from you, this one will inherit from you.\" And he led him outside and said to him, \"Look up now at the sky and count the stars, if you are able to number them.\" And he said, \"Thus will your seed be.\" And Abraham believed God, and it was reckoned to him as righteousness. For the blessed Sarah (who, interpreted, is called \"ruling\") was joined to him and shared his hearth, a woman most excellent in beauty and very fair of face; for thus the sacred Scripture has testified. And the household servant attended as if to secondary and spurious marriages, serving, that is, Hagar (and she, interpreted, is \"sojourn\"). But Sarah, having not yet conceived the birth of legitimate children, lamented her childlessness. And Hagar bore Ishmael. While the matters of the history stood thus, God spoke to Abraham, saying, \"I will shield you; your reward will be very great.\" And he, what does he say to this? \"Master, what will you give me? For I am dismissed childless; the son of Massek, my household servant, this one is Damascus Eliezer.\" Observe the precision of the statement. For he says, \"What will you give me, O Master?\" You understand how he says that he no longer needs any earthly possessions at all, but even if he were to become master of even more, he would not consider the matter a source of delight unless he had a legitimate heir sprung from free marriage, a true son.","structure":"narrative","commentary":[{"unit":"scripture","kind":"scripture","basis":"text","lemma":"Γεν. 15:2-5","severity":"info","text":"Cyril paraphrases the LXX of Genesis 15:2-5, where Abraham laments his childlessness and God promises his seed will be as numerous as the stars.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"term","kind":"term","basis":"glossary","lemma":"οἰκογενής","severity":"info","text":"The Greek term 'oikogenēs' means 'household servant' or 'home-born slave', emphasizing the legal status of Eliezer as born into Abraham's household.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"background","kind":"background","basis":"text","lemma":"Δαμασκὸς Ἐλιέζερ","severity":"info","text":"Eliezer of Damascus is Abraham's trusted servant in Genesis 15:2, but here Cyril identifies him as the son of Massek, a detail not in the biblical text, likely from Jewish tradition or a variant reading.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"reception","kind":"reception","basis":"text","lemma":"Σάῤῥα ... ἄρχουσα","severity":"info","text":"Cyril etymologizes Sarah's name as 'ruling' (archousa), a common patristic interpretation linking her name to her role as matriarch, found in Philo and later commentators.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"reception","kind":"reception","basis":"text","lemma":"Ἄγαρ ... παροίκησις","severity":"info","text":"Cyril interprets Hagar's name as 'sojourn' (paroikēsis), reflecting the LXX's etymological play and her status as a foreigner in Abraham's household.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"structure","kind":"structure","basis":"text","lemma":"Ἐπιτήρει τοῦ λόγου τὸ ἀκριβές","severity":"info","text":"Cyril signals a close reading of Abraham's reply, emphasizing the precision of the dialogue to highlight Abraham's concern for a legitimate heir from a free marriage.","cites":[],"named_sources":[],"dropped_cites":[]}],"ambiguities":["The identity of 'Masek' is unclear; it may be a proper name or a corruption from a source unknown to the biblical text.","The phrase 'Damascus Eliezer' conflates Eliezer with a place name, possibly reflecting a tradition where Eliezer is associated with Damascus."],"confidence":"high","notes":[]},{"i":101,"ref":"p101","source":"Ἄθρει δὲ, ὅτι πρὸς τὸ εἰδέναι σαφῶς τὸ λυσιτελὲς, ἡ φύσις αὐτόμολος καὶ δίχα νόμων γεγραμμένων. Καίτοι γὰρ ὄντος υἱοῦ, φημὶ δὴ τοῦ Ἰσμαὴλ, ἄτεκνον ἑαυτὸν ὠνόμαζεν ὁ θεσπέσιος Ἀβραάμ. Οἶδεν οὖν ἄρα καὶ μάλα σαφῶς ἡ φύσις, ὅτι μηδὲ υἱὸς ὅλως ὀνομάζοιτο ἂν εἰκότως, ὁ ἐκ κιβδήλων τε καὶ νόθων ἀναφὺς νυμφευμάτων. Οὐ γὰρ δώσει ῥίζαν εἰς βάθος, κατὰ τὸ γεγραμμένον. Ὅτι δὲ, κἂν εἰ γένοιτό ποτε τέκνον ἐκ θεραπαίνης τισὶ, ψυχρόν τε καὶ ἕωλον τὸ χρῆμά που πάντως, καὶ οὐκ ἂν ἐλευθέροις καταγράφοιτο θυμηδίας, προσαπέδειξε λέγων· Ὁ δὲ υἱὸς Μασὲκ τῆς οἰκογενοῦς μου, οὗτος Δαμασκὸς Ἐλιέζερ. Τουτέστι, Γενήσεταί μοι λοιπὸν ὁ ἐκ τῆς οἰκογενοῦς, αἵματος φίλημα. Τοῦτο γάρ ἐστι τὸ, Δαμασκός. Καταλογισθήσεται δὲ καὶ εἰς ἀντίληψιν καὶ ἐπικουρίαν τὴν παρὰ Θεοῦ. Τοῦτο γὰρ πάλιν τὸ Ἐλιέζερ. Ὅμοιον οὖν ὡς εἰ λέγει σαφῶς· Ἀνθ’ αἵματος τοῦ γνησίου καὶ ἀγάπης τῆς […] αὐτὸ, αἵματος φίλημα καὶ ἀντίληψις ἡ παρὰ Θεοῦ καθάπερ ἐξ ἀνάγκης ὁ οἰκογενής μου γενήσεται· ἔσται δέ μου καὶ κληρονόμος. Τί οὖν μοι δώσεις; Εἰ μὴ γνήσιον ἔχοιμι τὸν διαδεξόμενον, ὑπὸ μῶμον ἔσται πάντῃ τε καὶ πάντως ὁ σὸς Ἀβραὰμ, ὦ Δέσποτα. Τέκνων γὰρ ἔρημος ἀπαλλάττεται τῶν ἀληθινῶν καὶ ἐξ ἐλευθέρας. Ἀλλ’ οὐ μακρὰ λυπεῖσθαι τὸν δίκαιον ἠφίει Θεός. Σπέρμα γὰρ εὐθὺς ἐπήγγελτο τὸ ἐν Ἰσαὰκ, ὃ καὶ ἰσάριθμον ἔσεσθαί φησι τῇ τῶν ἀστέρων ἀμετρήτων πληθύϊ. Διεβεβαιοῦτο δὲ, ὅτι μυρίων ὅσων ἐθνῶν κληθήσεται πατὴρ, καίτοι τοῖς εἰς ἀπαιδίαν ἐπτοημένος δείμασι. Πεπίστευκε δὲ, φησὶν, Ἀβραὰμ τῷ Θεῷ, καὶ ἐλογίσθη αὐτῷ εἰς δικαιοσύνην.","english":"Observe that nature, even without written laws, is self-taught for clearly knowing what is beneficial. For although he had a son—I mean Ishmael—the divine Abraham called himself childless. Nature therefore knows very clearly that one who springs from counterfeit and illegitimate unions would not even be reasonably called a son at all. For it will not strike root deep, as it is written. And that, even if a child should ever be born to someone from a maidservant, the thing is altogether cold and stale, and would not be inscribed among the joys of free persons, he further demonstrated by saying: \"The son of Massek, my household servant, this one is Damascus Eliezer.\" That is, \"Henceforth the one from my household servant will be for me a kiss of blood.\" For this is what \"Damascus\" means. And he will be counted for assistance and succor from God. For this again is what \"Eliezer\" means. It is therefore as if he says clearly: \"Instead of genuine blood and love [...] this, a kiss of blood and assistance from God, my household servant will of necessity become for me; and he will also be my heir.\" What then will you give me? If I should not have a legitimate successor, your Abraham will be wholly and entirely under reproach, O Lord. For he departs bereft of true children from a free woman. But God did not allow the righteous man to grieve for long. For seed was immediately promised in Isaac, which he says will be equal in number to the countless multitude of the stars. And he affirmed that he would be called father of countless nations, even though he was agitated by fears of childlessness. And Abraham, it says, believed God, and it was counted to him as righteousness.","structure":"narrative","commentary":[{"unit":"sense","kind":"sense","basis":"text","lemma":"Ἄθρει","severity":"info","text":"Cyril opens with an imperative to 'observe' (Ἄθρει), drawing the reader's attention to a natural, unwritten law that discerns benefit.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"term","kind":"term","basis":"text","lemma":"Δαμασκὸς Ἐλιέζερ","severity":"info","text":"Cyril etymologizes 'Damascus Eliezer' as 'kiss of blood' (αἵματος φίλημα) and 'assistance from God' (ἀντίληψις ἡ παρὰ Θεοῦ), interpreting the names as symbolic of a substitute heir.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"scripture","kind":"scripture","basis":"text","lemma":"οὐ γὰρ δώσει ῥίζαν εἰς βάθος","severity":"info","text":"The phrase 'it will not strike root deep' echoes a scriptural proverb (cf. possibly Psalm 79 or a sapiential text), though the exact source is not identified in the passage.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"background","kind":"background","basis":"text","lemma":"Μασὲκ","severity":"info","text":"Massek (Μασὲκ) is a name from the Abraham narrative (cf. Gen 15:2 LXX), here identified as a household servant; Cyril uses it to illustrate the status of a child born to a maidservant.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"structure","kind":"structure","basis":"text","lemma":"","severity":"info","text":"Cyril moves from a general observation about nature to a specific exegesis of the names Damascus and Eliezer, then to a rhetorical question addressed to God, and finally to the promise of Isaac.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"reception","kind":"reception","basis":"text","lemma":"","severity":"info","text":"Cyril's interpretation of Abraham's childlessness and the role of Ishmael reflects a typological reading common in Alexandrian exegesis, where the legitimate heir (Isaac) prefigures Christ.","cites":[],"named_sources":[],"dropped_cites":[]}],"ambiguities":["The Greek text has a lacuna after 'ἀγάπης τῆς' (marked by […]), where the sense is incomplete; the English draft supplies 'this' but the original is uncertain.","The phrase 'αἵματος φίλημα' is ambiguous: it could mean 'kiss of blood' (a token of affection from a blood relative) or 'blood-kiss' (a substitute for true kinship)."],"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":102,"ref":"p102","source":"Γέρας οὖν ἔχει τὴν δικαιοσύνην, ὁ πίστει τιμῶν τὸν τῶν ὅλων Δεσπότην. Μεμαρτύρηκε γὰρ διὰ τούτου, τὸ πάντα δύνασθαι κατορθοῦν αὐτῷ· ὁ δὲ ἄπιστός τε καὶ ἀμελητὴς, ἀλαζὼν ἔσται καὶ ὑβριστής. Πεσεῖται δὴ οὖν ταύτῃτοι λοιπὸν καὶ ὑπὸ δίκην καὶ λόγους. Πεπίστευκεν οὖν Ἀβραὰμ τῷ Θεῷ, καὶ δεδικαίωται παρ’ αὐτῷ. Προσαπαιτεῖ δὲ σημεῖον εἰς βεβαίωσιν καὶ ἀλήθειαν τῶν, ὡς ἔσονται, προεπηγγελμένων. Εἶτα Θεὸς οἰκονομικῶς σκήπτεται τὸ ἐνώμοτον καταδονεῖσθαί πως πρὸς διψυχίαν οὐκ ἀφιεὶς τὸν πεπιστευκότα. Γέγραπται γὰρ οὕτως· Εἶπε δὲ πρὸς αὐτόν· Ἐγὼ ὁ Θεὸς ὁ ἐξαγαγών σε ἐκ χώρας Χαλδαίων, ὥστε δοῦναί σοι τὴν γῆν ταύτην κληρονομῆσαι αὐτήν. Εἶπε δέ· Δέσποτα Κύριε, κατὰ τί γνώσομαι ὅτι κληρονομήσω αὐτήν; Εἶπε δὲ αὐτῷ Λάβε μοι δάμαλιν τριετίζουσαν, καὶ κριὸν τριετίζοντα, καὶ τρυγόνα, καὶ περιστεράν. Ἔλαβε δὲ ἑαυτῷ ταῦτα πάντα, καὶ διεῖλεν αὐτὰ μέσα, καὶ ἔθηκεν ἀντιπρόσωπα ἀλλήλοις. Τὰ δὲ ὄρνεα οὐ διεῖλε. Κατέβη δὲ ὄρνεα ἐπὶ τὰ σώματα, ἐπὶ τὰ διχοτομήματα αὐτῶν· καὶ συνεκάθισεν αὐτοῖς Ἀβραάμ. Περὶ δὲ ἡλίου δυσμὰς, ἔκστασις ἔπεσεν ἐπὶ τὸν Ἀβραὰμ, καὶ ἰδοὺ φόβος σκοτεινὸς μέγας ἐπιπίπτει αὐτῷ. Καὶ ἐῤῥέθη πρὸς Ἀβραάμ· Γινώσκων γνώσῃ, ὅτι πάροικον ἔσται τὸ σπέρμα σου ἐν γῇ οὐκ ἰδίᾳ, καὶ δουλώσουσιν αὐτοὺς, καὶ κακώσουσιν αὐτοὺς ἕτη τετρακόσια. Τὸ δὲ ἔθνος ᾧ ἐὰν δουλεύσωσι, κρινῶ ἐγώ. Μετὰ δὲ ταῦτα ἐξελεύσονται ὧδε μετὰ ἀποσκευῆς πολλῆς. Σὺ δὲ ἀπελεύσῃ πρὸς τοὺς πατέρας σου μετ’ εἰρήνης, τραφεὶς ἐν γήρει καλῷ. Τετάρτῃ δὲ γενεᾷ, ἀποστραφήσονται ὧδε.","english":"Righteousness, then, is a reward for the one who honors the Master of all by faith. For through this he has testified that he is able to accomplish everything. But the unbelieving and negligent man will be boastful and insolent. He will therefore fall under judgment and reason. So Abraham believed in God and was justified by him. He also demands a sign for the confirmation and truth of what was promised, as it will be. Then God, in a providential manner, pretends to be troubled by the oath, not allowing the one who believed to fall into doubt. For it is written thus: He said to him, \"I am the God who brought you out of the land of the Chaldeans, in order to give you this land to inherit it.\" He said, \"Master and Lord, by what shall I know that I will inherit it?\" He said to him, \"Take for me a three-year-old heifer, a three-year-old ram, a turtledove, and a pigeon.\" He took all these for himself, and divided them in half, and placed them opposite each other. But he did not divide the birds. Birds came down upon the bodies, upon their halves, and Abraham sat with them. About sunset, a trance fell upon Abraham, and behold, a great dark fear fell upon him. And it was said to Abraham, \"You will know by knowing that your seed will be a sojourner in a land not their own, and they will enslave them, and they will oppress them for four hundred years. And the nation to which they are enslaved, I will judge. After these things, they will come out here with much baggage. And you will go to your fathers in peace, having been nourished in a good old age. In the fourth generation, they will return here.","structure":"narrative","commentary":[{"unit":"sense","kind":"sense","basis":"text","lemma":"Γέρας οὖν ἔχει τὴν δικαιοσύνην","severity":"info","text":"Cyril presents righteousness as a reward (γέρας) for faith, linking Abraham's justification to his trust in God. This frames the ensuing narrative as a demonstration of divine reward.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"scripture","kind":"scripture","basis":"text","lemma":"Εἶπε δὲ πρὸς αὐτόν· Ἐγὼ ὁ Θεὸς ὁ ἐξαγαγών σε ἐκ χώρας Χαλδαίων","severity":"info","text":"This passage quotes a non-canonical expansion of the Abraham narrative, not found in the Masoretic text or LXX Genesis. It likely derives from Jewish or early Christian traditions about Abraham's call.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"background","kind":"background","basis":"text","lemma":"Πεπίστευκεν οὖν Ἀβραὰμ τῷ Θεῷ, καὶ δεδικαίωται παρ’ αὐτῷ","severity":"info","text":"Cyril's emphasis on faith leading to justification reflects a key theme in his anti-Jewish polemics and his interpretation of Paul (e.g., Romans 4). Abraham serves as a model of faith-based righteousness.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"structure","kind":"structure","basis":"text","lemma":"Γέγραπται γὰρ οὕτως","severity":"info","text":"This formula introduces a lengthy embedded narrative, which Cyril treats as a scriptural proof. The passage shifts from theological exposition to a detailed retelling of an apocryphal story.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"reception","kind":"reception","basis":"text","lemma":"Περὶ δὲ ἡλίου δυσμὰς, ἔκστασις ἔπεσεν ἐπὶ τὸν Ἀβραὰμ","severity":"info","text":"The trance and dark fear motif echoes apocalyptic traditions (e.g., 4 Ezra, Apocalypse of Abraham). Cyril may be drawing on a lost Jewish or Christian apocryphon to illustrate divine revelation.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"caution","kind":"caution","basis":"text","lemma":"Καὶ ἐῤῥέθη πρὸς Ἀβραάμ","severity":"caution","text":"The Greek text has a textual crux: ἐῤῥέθη (with a rough breathing and possible itacism) may be a scribal error for ἐρρέθη. The sense is clear ('it was said'), but the form is irregular.","cites":[],"named_sources":[],"dropped_cites":[]}],"ambiguities":["The source of the embedded narrative (possibly from a lost apocryphon or Jewish tradition) is not identified by Cyril.","The phrase 'ἐῤῥέθη' may reflect a scribal variant or dialectal spelling; the standard form would be ἐρρέθη."],"confidence":"high","notes":[]},{"i":103,"ref":"p103","source":"Οὔπω γὰρ ἀναπεπλήρωνται αἱ ἁμαρτίαι τῶν Ἀμοῤῥαίων ἕως τοῦ νῦν. Ἐπειδὴ δὲ ἐγένετο ὁ ἥλιος πρὸς δυσμὰς, φλὸξ ἐγένετο. Καὶ ἰδοὺ κλίβανος καπνιζόμενος, καὶ λαμπάδες πυρὸς, αἳ διῆλθον ἀνὰ μέσον τῶν διχοτομημάτων τούτων. Ἀλλὰ τί δὴ πάντως ἐστὶ τὸ γεγενημένον, ὁ φιλομαθὴς κατασκέψεται, καὶ τὸν τῆς ὁρκωμοσίας περιεργάσεται τρόπον· τί ἂν βούλοιντο δηλοῦν τὰ διχοτομήματα, λέγων, τί δὲ τῶν ὀρνέων ἡ πτῆσις, καὶ τὰ ἐπ’ αὐτὰ συνδρομή· τί δὲ δὴ αὗ καὶ ἡ τοῦ Ἀβραὰμ συγκάθησις, τί δὲ καὶ ἡ φλὸξ ἡ διᾴττουσα μέσον τῶν διχοτομημάτων. Ἀφηγησόμεθα δὴ οὖν.\n\nδ. Ἀναγκαίως ὅρκου χρείαν ἐπλήρου Χαλδαίοις τὸ διὰ μέσον ἰέναι τῶν διχοτομηθέντων ζώων, καὶ οἱονείπως ἀναφωνεῖν δι’ αὐτοῦ τοῦ δρωμένου οὕτω· Μὴ γενοίμην ὡς τάδε. Χαλδαίῳ δὴ οὖν τὸ γένος ὑπάρχοντι τῷ Ἀβραὰμ, καὶ ἄρτι τῆς ἐνεγκούσης ἐκθέοντι, τὰ συνήθη δρᾷν ἐπὶ τοῖς ὅρκοις ἐκέλευσεν οἰκονομικῶς ὁ τῶν ὅλων Δεσπότης, ἀναπλέκων ἀστείως ἐν τοῖς τεθυμένοις τὸ Χριστοῦ μυστήριον. Ἐπειδὴ δὲ εἰς γῆν ἐφεξῆς ἡπλοῦτο λοιπὸν τὰ διχοτομήματα, ὡσανεὶ μέλλοντος διὰ μέσον χωρεῖν τοῦ Θεοῦ, Ὄρνεα, φησὶν, ἐπ’ αὐτὰ συνέθει πολλὰ, καὶ συνεκάθισεν αὐτοῖς Ἀβραάμ. Τουτέστι, περιζήσας ἐφύλαττεν, ἴνα μή τι γένοιτο βλάβος, καὶ τοῖς ἀκαθάρτοις τῶν ὀρνέων προκέοιντο τροφὴ τὰ εἰς ὅρκου χρείαν παρενηνεγμένα. Περὶ δὲ δυσμὰς ἡλίου, φησὶν, ἔκστασις καὶ φόβος ἐπιπίπτει τῷ Ἀβραάμ. Καὶ τίς ἂν νοοῖτο πάλιν ἡ τοῦδε πρόφασις, φράσαιμ’ ἂν ὡς ἔνι. Χαλδαίοις ἦν ἔθος καὶ ἐν ὑπολήψει χρηστῇ καὶ ἀδιαβλήτῳ παντελῶς, περιεργάζεσθαι λεπτῶς τῶν ὀρνέων τὰς πτήσεις.","english":"For the sins of the Amorites have not yet been filled up to the present. But when the sun went toward the west, a flame appeared. And behold, a smoking oven and torches of fire, which passed through the midst of these divided pieces. But what indeed this occurrence is, the inquisitive one will examine, and will scrutinize the manner of the oath-taking: what the divided pieces might signify, he says, and what the flight of the birds and the gathering around them, and what indeed this sitting together of Abraham, and what the flame darting through the midst of the divided pieces. We shall then relate.\n\n4. Necessarily, the Chaldeans fulfilled the need of an oath by passing through the midst of the divided animals, and, as it were, proclaiming through the action itself thus: \"May I not become like these.\" So to Abraham, who was of Chaldean race and was just departing from his homeland, the Master of all commanded, in an economic manner, that he perform the customary acts for oaths, skillfully interweaving the mystery of Christ in the sacrificed animals. But when the divided pieces were subsequently spread upon the ground, as if God were about to pass through their midst, \"Birds,\" it says, \"ran together upon them in great number, and Abraham sat down with them.\" That is, having girded himself, he kept watch, so that no harm might occur, and that the things brought forward for the use of the oath might not become food for the unclean birds. But about sunset, it says, astonishment and fear fall upon Abraham. And what again might be understood as the reason for this, I would explain as best I can. It was a custom among the Chaldeans, held in good and entirely blameless repute, to scrutinize carefully the flights of birds.","structure":"narrative","commentary":[{"unit":"background","kind":"background","basis":"background","lemma":"Χαλδαίοις","severity":"info","text":"Cyril notes that Abraham, as a Chaldean, followed local oath customs involving passing through divided animals. This reflects a common patristic trope of adapting pagan practices for Christian typology.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"term","kind":"term","basis":"glossary","lemma":"οἰκονομικῶς","severity":"info","text":"The adverb 'οἰκονομικῶς' (economically) here means 'in a divinely arranged manner,' a key term in Cyril's exegesis indicating God's purposeful accommodation.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"sense","kind":"sense","basis":"text","lemma":"τὸ Χριστοῦ μυστήριον","severity":"info","text":"Cyril interprets the oath ritual as prefiguring the mystery of Christ, a typical Alexandrian typological reading that sees Old Testament events as foreshadowing Christian revelation.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"background","kind":"background","basis":"background","lemma":"ὀρνέων πτήσεις","severity":"info","text":"Cyril explains that Chaldeans practiced augury (bird-flight divination), which he presents as a customary and reputable practice, contrasting with later Christian condemnation.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"structure","kind":"structure","basis":"text","lemma":"δ.","severity":"info","text":"The passage is divided into two sections: the first (unnumbered) poses rhetorical questions about the ritual; the second (numbered δ.) provides Cyril's allegorical explanation.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"caution","kind":"caution","basis":"text","lemma":"Ἀμοῤῥαίων","severity":"caution","text":"The Greek text reads 'Ἀμοῤῥαίων' (Amorites), but the context suggests a reference to the Chaldeans or a broader group; the exact referent is ambiguous in Cyril's argument.","cites":[],"named_sources":[],"dropped_cites":[]}],"ambiguities":["The identity of the 'Amorites' in the opening line is unclear; they may be a typological stand-in for the Chaldeans or a distinct group.","The phrase 'συγκάθησις' (sitting together) could imply either Abraham's active guarding or a passive posture; Cyril interprets it as watchfulness."],"confidence":"high","notes":[]},{"i":104,"ref":"p104","source":"Ἠφίει δὴ οὖν οἰκονομικῶς ὁ τῶν ὅλων Θεὸς, ἐξ ὧν ᾔδει καὶ δρᾷν ἦν ἔθος τισὶ, παιδεύεσθαι τὰ ἐσόμενα. Συνενεχθέντων τοίνυν ἐπὶ τὰ διχοτομήματα τῶν πτηνῶν, ἐξεδειματοῦτο λοιπὸν ὁ θεσπέσιος Ἀβραὰμ, ἐννενοηκώς που τάχα, ποῖ δὴ ἄρα καὶ ἐπὶ τίνας τὸ σημεῖον ἐκβήσεται. Φαῦλον γὰρ εἶναι, καὶ οὐχὶ τῶν ἔξω φροντίδος ἐδόκει τὸ ἐπιπτῆναι τοῖς θύμασι τὰ τῶν ὀρνέων βδελυρώτατα. Ἀκάθαρτα γάρ πως ἀεὶ τὰ σαρκοφαγεῖν εἰωθότα. Ἐπειδὰν δὲ περὶ τῆς ἰδίας ἐδεδίει κεφαλῆς, μὴ ἄρα πως καὶ ἐπ’ αὐτὴν ἴοι τὸ χρῆμα, τῆς ἐπὶ τούτοις ἀγωνίας αὐτὸν ἀπολύει. Οὐ γὰρ ἥξει, φησὶν, ἐπὶ σὲ τὰ ὑποπτευόμενα. Γινώσκων δὲ γνώσῃ ὅτι πάροικον ἔσται τὸ σπέρμα σου ἐν γῇ ἀλλοτρίᾳ. Καὶ πολλοὶ μὲν ἔσονται λίαν οἱ κακοῦν ἐθέλοντες, ὧν ἦσαν εἰς τύπον τὰ τοῖς προκειμένοις θύμασιν ἐπὶ πτάντα ὄρνεα. Πλὴν ὀλίγα λελυπηκότες, ἀποτίσουσι δίκας. Σὺ δὲ ἀπελεύσῃ πρὸς τοὺς πατέρας σου, τραφεὶς ἐν γήρει καλῷ. Εἶτά φησιν, ὅτι πρὸς αὐταῖς ἤδη δυσμαῖς γεγονότος ἡλίου, φλὸξ πυρὸς καὶ κλίβανος καὶ λαμπάδες διὰ μέσων ᾔεσαν τῶν διχοτομημάτων. Νοεῖται δὲ πάλιν ἐν εἴδει πυρὸς τὸ Θεῖον, κατὰ τὴν τῶν Χαλδαίων συνήθειαν, τὸν ὄρκον ἀποπληροῦν. Τοιγάρτοι καὶ ὁ θεσπέσιος Παῦλος εἰς ὅρκου δύναμιν δέχεται τὸ χρῆμα, καί φησι· Τῷ δὲ Ἀβραὰμ ἐπαγγειλάμενος ὁ Θεὸς, ἐπεὶ κατ’ οὐδενὸς εἶχε μείζονος ὀμόσαι, ὤμοσε καθ’ ἑαυτοῦ, λέγων· Ἦ μὴν εὐλογῶν εὐλογήσω σε, καὶ πληθύνων πληθυνῶ σε. Καὶ οὗτος μακροθυμήσας, ἐπέτυχε τῆς ἐπαγγελίας. Ἄνθρωποι γὰρ κατὰ τοῦ μείζονος ὀμνύουσι, καὶ πάσης αὐτοῖς ἀντιλογίας πέρας, εἰς βεβαίωσιν, ὁ ὅρκος.","english":"God therefore, in accordance with his economy, allowed what he knew would happen to be learned from what some were accustomed to do. When the birds gathered upon the divided pieces, the inspired Abraham was terrified, having perhaps understood where and upon whom the sign would fall. For it seemed to be an evil thing, and not without concern, that the most abominable of birds alighted upon the victims. For those accustomed to eat flesh are always somehow unclean. But when he feared for his own head, lest the matter should somehow reach it, he is released from his anxiety concerning these things. For it will not come upon you, he says, the things suspected. But you will know by knowing that your seed will be a sojourner in a foreign land. And there will be very many who wish to do evil, of which the birds that flew upon the victims were a type. Yet having caused little grief, they will pay the penalty. But you will go to your fathers, having been nourished in a good old age. Then he says that when the sun was already at its setting, a flame of fire and an oven and torches passed through the midst of the divided pieces. And again the Divine is conceived in the form of fire, according to the custom of the Chaldeans, fulfilling the oath. Therefore the inspired Paul also accepts the matter as having the force of an oath, and says: But to Abraham, God, having promised, since he had no one greater by whom to swear, swore by himself, saying: Truly, blessing I will bless you, and multiplying I will multiply you. And he, having been patient, obtained the promise. For men swear by the greater, and for them the end of all contradiction, for confirmation, is the oath.","structure":"narrative","commentary":[{"unit":"sense","kind":"sense","basis":"text","lemma":"οἰκονομικῶς","severity":"info","text":"Cyril uses the adverb 'oikonomikōs' to indicate that God's action is part of a divine economy, a key concept in his exegesis meaning a providential arrangement or dispensation.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"scripture","kind":"scripture","basis":"text","lemma":"Ἦ μὴν εὐλογῶν εὐλογήσω σε, καὶ πληθύνων πληθυνῶ σε","severity":"info","text":"Cyril attributes to Paul a quotation of God's oath to Abraham, which is not found verbatim in the New Testament but echoes the promise in Genesis 22:17 (LXX) and Paul's argument in Hebrews 6:13-14 about God swearing by himself.","cites":[],"named_sources":["Hebrews 6:13-14"],"dropped_cites":[]},{"unit":"background","kind":"background","basis":"text","lemma":"Χαλδαίων","severity":"info","text":"Cyril refers to the 'custom of the Chaldeans' to explain theophany as fire, reflecting a common patristic trope linking Chaldean (i.e., Mesopotamian) religious practices with fire symbolism, possibly derived from Hellenistic ethnographic traditions.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"reception","kind":"reception","basis":"text","lemma":"θεσπέσιος Παῦλος","severity":"info","text":"Cyril invokes the 'inspired Paul' to validate his interpretation of the oath, showing how Pauline authority (likely from Hebrews) is used to support a typological reading of the Abraham narrative in the Glaphyra.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"structure","kind":"structure","basis":"text","lemma":"Εἶτά φησιν","severity":"info","text":"The phrase 'Then he says' marks a transition from Cyril's paraphrase of the biblical narrative to a direct citation or close paraphrase of the scriptural account of the fiery portent, structuring the commentary as a sequence of lemma and explanation.","cites":[],"named_sources":[],"dropped_cites":[]}],"ambiguities":["The identity of the 'inspired Paul' quotation is ambiguous: it may be a loose paraphrase of Hebrews 6:13-14 or a conflation with other traditions.","The source of the Chaldean fire custom is not specified by Cyril; it may derive from Hellenistic Jewish or Christian apologetic sources."],"confidence":"high","notes":[]},{"i":105,"ref":"p105","source":"Ἐν ᾧ περισσότερον βουλόμενος ὁ Θεὸς ἐπιδεῖξαι τοῖς κληρονόμοις τῆς ἐπαγγελίας τὸ ἀμετάθετον τῆς βουλῆς αὐτοῦ, ἐμεσίτευσεν ὄρκῳ, ἵνα διὰ δύο πραγμάτων ἀμεταθέτων, ἐν οἷς ἀδύνατον ψεύσασθαι τὸν Θεὸν, ἰσχυρὰν παράκλησιν ἔχωμεν, οἱ καταφυγόντες κρατῆσαι τῆς προκειμένης ἐλπίδος.\n\nε. Οἰκονομικώτατα τοίνυν ἐνώμοτον τὴν ἐπαγγελίαν ἐποιεῖτο Θεὸς, καίτοι ψευδοεπεῖν οὐκ εἰδώς· ἵν’, ὡς ὁ θεσπέσιος γράφει Παῦλος, ἰσχυρὰν ἔχωμεν τὴν παράκλησιν, ὅτι πρὸς πέρας ἐκβήσεται πάντη τε καὶ πάντως οὐκ ἐνδοιάζοντες ἔτι. Οὐκοῦν (βραχὺ γὰρ ἀνόπιν ἀνακομίσω τὸν λόγον) ἐν ὠδῖσιν ἔτι τῆς Ἄγαρ ἐχούσης τὸν Ἰσμαὴλ, δεδυσφόρηκεν ἡ Σάῤῥα, τῆς οἰκογενοῦς οὐκ ἐνεγκοῦσα τάχα που τὰ ἐπί γε τῷ κυοφορεῖν αὐχήματα καὶ τὴν οὐ μετρίαν ὀφρύν. Εἶτα τῆς ἑστίας ἐλαύνει, καὶ οὗπερ ἂν ἕλοιτο βαδίζειν ἐκέλευεν, ἐφέντος αὐτῇ τοῦτο δρᾷν τοῦ κατὰ νόμον συνῳκηκότος, φημὶ δὴ τοῦ Ἀβραάμ. Ἀλλ’ ὡς τὸ Γράμμα φησὶ τὸ ἱερὸν, Εὗρεν αὐτὴν ἄγγελος Κυρίου τοῦ Θεοῦ ἐπὶ τῆς πηγῆς τοῦ ὕδατος ἐν τῇ ἐρήμῳ ἐν τῇ ὁδῷ Σούρ. Καὶ εἶπεν αὐτῇ ὁ ἄγγελος Κυρίου· Ἄγαρ παιδίσκη Σάῤῥας, πόθεν ἔρχῃ; καὶ ποῦ πορεύῃ; Καὶ εἶπεν· Ἀπὸ προσώπου Σάῤῥας τῆς κυρίας μου ἐγὼ ἀποδιδράσκω. Εἶπε δὲ αὐτῇ ὁ ἄγγελος Κυρίου· Ἀποστράφηθι πρὸς τὴν κυρίαν σου, καὶ ταπεινώθητι ὑπὸ τὰς χεῖρας αὐτῆς. Καὶ ὑπενόστησε μὲν ἡ Ἄγαρ, καὶ τὸν τῆς δουλείας ὑπέδυ ζυγόν. Ἐνομοθέτει δὲ καὶ Θεὸς ἤδη τὴν περιτομὴν τῷ Ἀβραὰμ, λέγων· Σὺ δὲ τὴν διαθήκην μου διατηρήσεις, σὺ καὶ τὸ σπέρμα σου μετὰ σὲ εἰς τὰς γενεὰς αὐτῶν.","english":"In which God, wishing to show more fully to the heirs of the promise the immutability of his purpose, interposed with an oath, so that through two immutable things, in which it is impossible for God to lie, we who have fled to hold fast to the hope set before us might have strong encouragement.\n\n5. Most economically, then, God made the promise under oath, although he knows not how to speak falsely, so that, as the divine Paul writes, we might have strong encouragement, no longer doubting that it will come to pass entirely and in every way. Therefore (to bring the account back a little), while Hagar was still in labor with Ishmael, Sarah was distressed, unable to bear, I suppose, the boasts and excessive pride of her handmaid over her pregnancy. Then she drives her from the household and ordered her to go wherever she might choose, Abraham, who was lawfully married to her, I mean, having permitted her to do this. But as the sacred text says, An angel of the Lord God found her at the spring of water in the desert on the road to Shur. And the angel of the Lord said to her: \"Hagar, handmaid of Sarah, where are you coming from and where are you going?\" And she said: \"I am running away from the face of Sarah, my mistress.\" And the angel of the Lord said to her: \"Return to your mistress, and humble yourself under her hands.\" And Hagar withdrew and submitted to the yoke of slavery. And God was already ordaining circumcision for Abraham, saying: \"You will keep my covenant, you and your seed after you, for their generations.","structure":"narrative","commentary":[{"unit":"sense","kind":"sense","basis":"text","lemma":"Ἐν ᾧ","severity":"info","text":"The opening phrase 'In which' refers back to the preceding narrative context of Abraham's covenant, linking the divine oath to the earlier episode of the birds.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"scripture","kind":"scripture","basis":"text","lemma":"ὁ θεσπέσιος γράφει Παῦλος","severity":"info","text":"Cyril alludes to Paul's Epistle to the Hebrews (likely 6:13-20) where the divine oath is discussed as a source of strong encouragement for believers.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"scripture","kind":"scripture","basis":"text","lemma":"Εὗρεν αὐτὴν ἄγγελος Κυρίου...","severity":"info","text":"Cyril quotes Genesis 16:7-8, recounting the angel's encounter with Hagar at the spring on the road to Shur, and her subsequent return to Sarah.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"scripture","kind":"scripture","basis":"text","lemma":"Σὺ δὲ τὴν διαθήκην μου διατηρήσεις...","severity":"info","text":"Cyril cites God's command to Abraham regarding circumcision, echoing Genesis 17:9-14, where the covenant is to be kept by Abraham and his descendants.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"background","kind":"background","basis":"text","lemma":"οἰκονομικώτατα","severity":"info","text":"The adverb 'most economically' reflects Cyril's characteristic use of 'economy' (οἰκονομία) to denote God's providential arrangement of events for salvation history.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"structure","kind":"structure","basis":"text","lemma":"βραχὺ γὰρ ἀνόπιν ἀνακομίσω τὸν λόγον","severity":"info","text":"Cyril signals a narrative flashback, returning to the story of Hagar and Sarah to illustrate the divine oath's context, a common structural device in his commentary.","cites":[],"named_sources":[],"dropped_cites":[]}],"ambiguities":["The phrase 'two immutable things' (δύο πραγμάτων ἀμεταθέτων) is ambiguous: it may refer to the divine promise and the oath, or to the covenant and circumcision, but Cyril likely means the promise and the oath as immutable guarantees."],"confidence":"high","notes":[]},{"i":106,"ref":"p106","source":"Καὶ αὕτη ἡ διαθήκη ἣν διατηρήσεις, ἀνὰ μέσον ἐμοῦ καὶ ὑμῶν, καὶ ἀνὰ μέσον τοῦ σπέρματός σου εἰς τὰς γενεὰς αὐτῶν. Περιτμηθήσεται ὑμῶν πᾶν ἀρσενικὸν, καὶ περιτμηθήσεσθε τὴν σάρκα τῆς ἀκροβυστίας ὑμῶν, καὶ ἔσται εἰς σημεῖον διαθήκης ἀνὰ μέσον ἐμοῦ καὶ ὑμῶν. Καὶ παιδίον ὀκταήμερον περιτμηθήσεται ὑμῖν, πᾶν ἀρσενικὸν εἰς τὰς γενεὰς ὑμῶν. Ὁ οἰκογενὴς καὶ ὁ ἀργυρώνητος, ἀπὸ παντὸς υἱοῦ ἀλλοτρίου, ὃς οὐκ ἔστιν ἐκ τοῦ σπέρματός σου, περιτομῇ περιτμηθήσεται, ὁ οἰκογενὴς τῆς οἰκίας σου καὶ ὁ ἀργυρώνητος. Καὶ ἔσται ἡ διαθήκη μου ἐπὶ τῆς σαρκὸς ὑμῶν, εἰς διαθήκην αἰώνιον. Καὶ ἀπερίτμητος ἄρσην, ὃς οὐ περιτμηθήσεται τὴν σάρκα τῆς ἀκροβυστίας αὐτοῦ, τῇ ἡμέρᾳ τῇ ὀγδόῃ, ἐξολοθρευθήσεται ἡ ψυχὴ ἐκείνη ἐκ τοῦ γένους αὐτῆς, ὅτι τὴν διαθήκην μου διεσκέδασεν. Ἐπειδὴ δὲ ἦν ἀναγκαῖον τοῖς θείοις ὑπείκειν νόμοις. περιετμήθη μὲν ὁ θεσπέσιος Ἀβραὰμ πανοικί. Περιέτεμε δὲ καὶ τοῖς ἄλλοις ὁμοῦ τὸν Ἰσμαήλ. Γεγένηται δὲ λοιπὸν ὁ ἐκ τῆς ἐλευθέρας, τουτέστιν ὁ Ἰσαάκ. Καὶ τί τὸ μετὰ τοῦτο; Οὐ φορητὸς ἦν ἔτι ὁ νόθος ἀθύρων υἱὸς κατὰ τὴν ἑστίαν ὁ Ἰσμαὴλ, καὶ ἐν ἴσῳ που τάχα τῷ Ἰσαὰκ τιμώμενος. Εἶδε γὰρ, φησὶ, Σάῤῥα τὸν υἱὸν Ἄγαρ τῆς Αἰγυπτίας, ὃς ἐγένετο τῷ Ἀβραὰμ, παίζοντα μετὰ Ἰσαὰκ τοῦ υἱοῦ αὐτῆς. Εἶτα πρόσεισι δεδακρυμένη, κατὰ τὸ εἰκὸς, καὶ λέγουσα· Ἔκβαλε τὴν παιδίσκην ταύτην, καὶ τὸν υἱὸν αὐτῆς. Οὐ γὰρ μὴ κληρονομήσει ὁ υἱὸς τῆς παιδίσκης ταύτης μετὰ τοῦ υἱοῦ μου Ἰσαάκ. Σκληρὸν δὲ, φησὶν, ἐφάνη τὸ ῥῆμα σφόδρα ἐναντίον Ἀβραὰμ περὶ τοῦ υἱοῦ αὐτοῦ. Εἶπε δὲ ὁ Θεὸς τῷ Ἀβραάμ·","english":"And this is the covenant which you shall keep, between me and you, and between your seed for their generations. Every male of yours shall be circumcised, and you shall be circumcised in the flesh of your foreskin, and it shall be a sign of the covenant between me and you. And a child eight days old shall be circumcised among you, every male for your generations. The homeborn and the purchased, from every foreign son who is not of your seed, shall be circumcised by circumcision, the homeborn of your household and the purchased. And my covenant shall be upon your flesh, for an eternal covenant. And an uncircumcised male, who is not circumcised in the flesh of his foreskin on the eighth day, that soul shall be destroyed from its kindred, because it has broken my covenant. Since it was necessary to yield to the divine laws, the wondrous Abraham was circumcised with his whole household. And he also circumcised Ishmael together with the others. Then the son of the free woman, that is Isaac, was born. And what after this? The bastard son, Ishmael, was no longer tolerable, playing about the hearth, and honored perhaps equally with Isaac. For Sarah saw, it says, the son of Hagar the Egyptian, who was born to Abraham, playing with Isaac her son. Then she approaches, weeping as is likely, and says: \"Cast out this maidservant and her son. For the son of this maidservant shall not inherit with my son Isaac.\" But the word, it says, seemed harsh and very contrary to Abraham concerning his son. And God said to Abraham:","structure":"narrative","commentary":[{"unit":"scripture","kind":"scripture","basis":"text","lemma":"Περιτμηθήσεται ὑμῶν πᾶν ἀρσενικὸν","severity":"info","text":"Cyril paraphrases the covenant of circumcision, echoing LXX Genesis 17:10-14 but expanding it with interpretive details (e.g., the eighth day, homeborn and purchased).","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"background","kind":"background","basis":"text","lemma":"ὁ ἀργυρώνητος","severity":"info","text":"The term 'purchased slave' reflects Hellenistic legal categories; Cyril uses it to extend the covenant to non-Israelite household members, a common patristic typology.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"term","kind":"term","basis":"glossary","lemma":"διαθήκη","severity":"info","text":"Here 'covenant' (διαθήκη) is used in a legal sense, but Cyril also plays on its Christian resonance as 'testament'; the oath motif from the previous passage reinforces its binding nature.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"structure","kind":"structure","basis":"text","lemma":"Καὶ τί τὸ μετὰ τοῦτο","severity":"info","text":"Cyril uses a rhetorical question to transition from the covenant text to the narrative of Sarah and Hagar, marking a shift from legal to domestic drama.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"reception","kind":"reception","basis":"text","lemma":"Σάῤῥα","severity":"info","text":"Cyril's retelling of Sarah's demand to expel Hagar and Ishmael (cf. Gen 21:9-10) is shaped by later Jewish and Christian exegesis, emphasizing typology of the free vs. slave son.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"caution","kind":"caution","basis":"text","lemma":"ἐξολοθρευθήσεται ἡ ψυχὴ ἐκείνη","severity":"caution","text":"The phrase 'that soul shall be destroyed' is a severe penalty for covenant-breaking; Cyril may be allegorizing, but the literal sense is harsh and requires careful contextualization.","cites":[],"named_sources":[],"dropped_cites":[]}],"ambiguities":["The source of the expanded covenant text (whether Cyril is citing a known version or composing freely) is unclear; the reading taken is that it is a paraphrase of LXX Genesis with interpretive additions.","The phrase 'ὁ νόθος ἀθύρων υἱὸς' is ambiguous: 'νόθος' means 'bastard', but 'ἀθύρων' may be a textual corruption or a rare word; the reading taken is 'playing about the hearth' (from ἀθύρω)."],"confidence":"high","notes":[]},{"i":107,"ref":"p107","source":"Μὴ σκληρὸν ἔστω τὸ ῥῆμα ἐναντίον σου περὶ τοῦ παιδίου καὶ περὶ τῆς παιδίσκης. Πάντα ὅσα ἐὰν εἴπῃ σοι Σάῤῥα, ἄκουε τῆς φωνῆς αὐτῆς, ὅτι ἐν Ἰσαὰκ κληθήσεταί σοι σπέρμα. Καὶ τὸν υἱὸν δὲ τῆς παιδίσκης ταύτης, εἰς ἔθνος μέγα ποιήσω αὐτὸν, ὅτι σπέρμα σου ἐστιν. Ἀνέστη δὲ Ἀβραὰμ τὸ πρωῒ, καὶ ἔλαβεν ἄρτους καὶ ἀσκὸν ὕδατος, καὶ ἔδωκεν Ἄγαρ, καὶ ἐπέθηκεν ἐπὶ τὸν ὦμον καὶ τὸ παιδίον, καὶ ἀπέστειλεν αὐτήν. Ἀπελθοῦσα δὲ ἐπλανᾶτο τὴν ἔρημον, κατὰ τὸ φρέαρ τοῦ Ὅρκου. Ἐξέλιπε δὲ τὸ ὕδωρ ἐκ τοῦ ἀσκοῦ, καὶ ἔῤῥιψε τὸ παιδίον ὑποκάτω μιᾶς ἐλάτης. Ἀπελθοῦσα δὲ, ἐκάθητο ἀπέναντι αὐτοῦ μακρόθεν, ὡσεὶ τόξου βολήν. Εἶπε γάρ· Οὐ μὴ ἴδω τὸν θάνατον τοῦ παιδίου μου, καὶ ἐκάθισεν ἀπέναντι αὐτοῦ. Ἀναβοῆσαν δὲ τὸ παιδίον ἔκλαυσεν. Εἰσήκουσε δὲ ὁ Θεὸς τῆς φωνῆς τοῦ παιδίου ἐκ τοῦ τόπου οὗ ἦν. Καὶ ἐκάλεσεν ἄγγελος τοῦ Θεοῦ τὴν Ἄγαρ ἐκ τοῦ οὐρανοῦ, καὶ εἶπεν αὐτῇ· Τί ἐστιν, Ἄγαρ; μὴ φοβοῦ· ἐπακήκοε γὰρ ὁ Θεὸς τῆς φωνῆς τοῦ παιδίου σου ἐκ τοῦ τόπου οὗ ἔστιν. Ἀνάστηθι καὶ λάβε τὸ παιδίον, καὶ κράτησον τῇ χειρί σου αὐτό. Καὶ ἀνέῳξεν ὁ Θεὸς τοὺς ὀφθαλμοὺς αὐτῆς, καὶ εἶδε φρέαρ ὕδατος ζῶντος, καὶ ἐπορεύθη, καὶ ἔπλησε τὸν ἀσκὸν ὕδατος, καὶ ἐπότισε τὸ παιδίον. Καὶ ἦν ὁ Θεὸς μετὰ τοῦ παιδίου, καὶ ηὐξήθη. Ὁ μὲν γὰρ θεσπέσιος Ἀβραὰμ, τοῖς τῆς φιλοπαιδίας ἡττώμενος νόμοις, μετεποιεῖτο τοῦ Ἰσμαήλ.","english":"Let the word not be harsh before you concerning the child and the maidservant. Everything that Sarah may say to you, listen to her voice, because in Isaac a seed will be called for you. And the son of this maidservant also, I will make him into a great nation, for he is your seed. Abraham arose in the morning, and took loaves and a skin of water, and gave them to Hagar, and placed them on her shoulder along with the child, and sent her away. But as she went, she wandered in the desert, by the well of the Oath. The water ran out from the skin, and she threw the child under a fir tree. Then she went and sat opposite him at a distance, about a bowshot away. For she said, \"I will not see the death of my child,\" and she sat opposite him. The child cried out and wept. God heard the voice of the child from the place where he was. And an angel of God called Hagar from heaven and said to her, \"What is it, Hagar? Do not fear; for God has heard the voice of your child from the place where he is. Arise and take the child, and hold him with your hand.\" And God opened her eyes, and she saw a well of living water, and she went and filled the skin with water, and gave the child to drink. And God was with the child, and he grew. For the divine Abraham, overcome by the laws of love for his children, claimed Ishmael as his own.","structure":"narrative","commentary":[{"unit":"background","kind":"background","basis":"text","lemma":"φρέαρ τοῦ Ὅρκου","severity":"info","text":"The 'well of the Oath' (φρέαρ τοῦ Ὅρκου) is a toponym associated with Beersheba (בְּאֵר שֶׁבַע), meaning 'well of the oath' in Hebrew. Cyril uses the Greek translation of the place name to link the narrative to the patriarchal traditions.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"scripture","kind":"scripture","basis":"text","lemma":"ἐν Ἰσαὰκ κληθήσεταί σοι σπέρμα","severity":"info","text":"This phrase echoes the divine promise to Abraham in Genesis 21:12 LXX, where God declares that Isaac will carry the covenant lineage. Cyril adapts the wording to emphasize typological fulfillment.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"term","kind":"term","basis":"glossary","lemma":"φιλοπαιδία","severity":"info","text":"The term φιλοπαιδία ('love of children') is a key concept in Cyril's moral exegesis, often denoting a natural affection that can conflict with divine command. Here it explains Abraham's attachment to Ishmael.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"structure","kind":"structure","basis":"text","lemma":"Ἀνέστη δὲ Ἀβραὰμ","severity":"info","text":"The passage shifts from direct divine speech to narrative action, marked by the resumptive phrase 'Ἀνέστη δὲ Ἀβραὰμ'. This structural break separates the covenant discourse from the historical account of Hagar's expulsion.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"reception","kind":"reception","basis":"text","lemma":"Ἄγαρ","severity":"info","text":"Cyril's treatment of Hagar as a figure of the rejected but divinely preserved reflects a typological reading common in Alexandrian exegesis, where she prefigures the Gentile nations that will later receive God's care.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"caution","kind":"caution","basis":"text","lemma":"μετεποιεῖτο","severity":"caution","text":"The verb μετεποιεῖτο ('claimed as his own') is ambiguous: it may mean Abraham legally adopted Ishmael or merely asserted paternity. Cyril's use suggests a legal or emotional claim, but the exact nuance is unclear.","cites":[],"named_sources":[],"dropped_cites":[]}],"ambiguities":["The phrase 'μετεποιεῖτο τοῦ Ἰσμαήλ' could imply either legal adoption or a simple assertion of paternity; the Coptic Vorlage may have clarified this.","The identity of the 'angel of God' who calls Hagar is not specified; Cyril may conflate the angel with a theophany."],"confidence":"high","notes":[]},{"i":108,"ref":"p108","source":"Ἐπειδὴ δὲ τὸ θεῖον αὐτὸν ἐκάλει χρησμῴδημα πρός γε τὸ χρῆναι μόνῳ προσκεῖσθαι τῷ Ἰσαὰκ ὡς ἐπ’ αὐτῷ γενομένης τῆς ἐπαγγελίας, ἠφίει τὴν Ἄγαρ, καὶ ὁμοῦ τῷ βρέφει τῆς δεσποτικῆς ἑστίας ἀπαίρειν ἐκέλευε, τοῦ κατὰ Χριστὸν μυστηρίου τὸν τύπον τοῦ νόμου προαναφαίνοντος.\n\nϛ. Καὶ δὴ καὶ λέγωμεν ἀνακομίζοντες ἀναγκαίως εἰς τὸ ἐν ἀρχαῖς τὸν λόγον. Εὐσυνοπτότατα γὰρ ὡδὶ καταθεῷτό τις ἂν, ὅτι πρεσβύτερα τῶν ἐν νόμῳ τὰ διὰ Χριστοῦ· καὶ τῆς ἐν σαρκὶ περιτομῆς, ἡ ἐν πίστει δικαίωσις, ἀρχαιοτέραν ἔχει τὴν προανάδειξιν. Σημεῖον γὰρ δέδοται τῷ Ἀβραὰμ ἡ περιτομὴ, τῆς ἐν ἀκροβυστίᾳ πίστεως, κατὰ τὴν τοῦ σοφωτάτου Παύλου φωνήν. Δεδυσφόρηκε τοίνυν ὁ μακάριος Ἀβραὰμ, ὅτι μὴ τέκνου γέγονεν ἐλευθέρου πατήρ. Καὶ τὸν ἐκ τῆς Αἰγυπτίας ἔχων υἱὸν, φημὶ δὴ τῆς Ἄγαρ, ἀθυμώτατα διετέλει, ἐν ἴσῳ τῆς ἀπαιδίας τιθεὶς σπέρμα τὸ νόθον καὶ οὐκ ἐλεύθερον. Ἐπειδὴ δὲ τὰς ἐπαγγελίας ἐδέχετο τὰς ἐπί γε τῷ γνησίῳ παιδὶ, φημὶ δὴ τῷ Ἰσαὰκ, ἤκουέ τε σαφῶς, ὡς ἔσται πατὴρ ἐν αὐτῷ μυρίων τε ὅσων καὶ ἀναριθμήτων ἐθνῶν, ἐδικαιοῦτο πιστεύων. Ὅτι δὲ καὶ ἐν κατασχέσει γενήσεται τῆς ἐπιδειχθείσης αὐτῷ παρὰ Θεοῦ γῆς, Σοὶ γὰρ, ἔφασκε, δώσω τὴν γῆν ταύτην πληροφορεῖσθαι παρεκάλει λέγων· Δέσποτα, κατὰ τί γνώσομαι τοῦτο, ὅτι κληρονομήσω αὐτήν; Ταύτῃτοι Θεὸς λαμβάνειν ἐκέλευε τὰ διχοτομήματα, δάμαλιν τριετίζουσαν, αἶγά τε ὁμοῦ, καὶ μὴν καὶ κριὸν, τρυγόνα τε καὶ περιστεράν. Καὶ τὰ μὲν τετράποδα τῶν ζώων δεδιχοτόμηκεν Ἀβραὰμ, ἀντιπρόσωπα δὲ ἀλλήλοις, τουτέστι, στοιχηδὸν συνετίθει. Τὰ δὲ ὄρνεα οὐ διεῖλεν.","english":"Since the divine oracle was calling him to the necessity of attaching himself only to Isaac, as the promise was made concerning him, he dismissed Hagar and ordered her to depart from the master's hearth together with the infant, the type of the law foreshadowing the mystery concerning Christ.\n\n5. And indeed let us say, necessarily bringing the discourse back to the beginning. One could very concisely observe here that the things through Christ are older than those in the law, and that justification by faith has a more ancient prefiguration than circumcision in the flesh. For circumcision was given to Abraham as a sign of faith in the foreskin, according to the utterance of the most wise Paul. Therefore the blessed Abraham was distressed because he had not become the father of a free child. And having a son from the Egyptian woman, I mean Hagar, he remained in a state of great despondency, considering the bastard and unfree offspring as equivalent to childlessness. But since he received the promises concerning the legitimate child, I mean Isaac, and heard clearly that he would be the father of countless and innumerable nations in him, he was justified by believing. And that he would also be in possession of the land shown to him by God—for He said, \"I will give you this land\"—he was urged to be assured, saying, \"Master, by what shall I know this, that I will inherit it?\" For this God ordered him to take the divided halves, a three-year-old heifer, a goat, and also a ram, a turtledove and a pigeon. And Abraham divided the four-footed animals, placing them facing each other, that is, in a row. But he did not divide the birds.","structure":"narrative","commentary":[{"unit":"sense","kind":"sense","basis":"text","lemma":"τοῦ κατὰ Χριστὸν μυστηρίου τὸν τύπον τοῦ νόμου προαναφαίνοντος","severity":"info","text":"Cyril interprets the dismissal of Hagar and Ishmael as a typological foreshadowing of the mystery of Christ, with the 'law' (Hagar) giving way to the 'gospel' (Isaac).","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"scripture","kind":"scripture","basis":"text","lemma":"Σημεῖον γὰρ δέδοται τῷ Ἀβραὰμ ἡ περιτομὴ, τῆς ἐν ἀκροβυστίᾳ πίστεως","severity":"info","text":"Cyril alludes to Paul's argument in Romans 4:11 that circumcision is a sign of faith, not its essence, linking Abraham's faith to justification before the law.","cites":[],"named_sources":["Paul"],"dropped_cites":[]},{"unit":"background","kind":"background","basis":"text","lemma":"τὰ διχοτομήματα, δάμαλιν τριετίζουσαν, αἶγά τε ὁμοῦ, καὶ μὴν καὶ κριὸν, τρυγόνα τε καὶ περιστεράν","severity":"info","text":"The sacrificial animals (heifer, goat, ram, turtledove, pigeon) and the ritual of dividing them reflect ancient Near Eastern covenant ceremonies, here adapted by Cyril to prefigure Christian typology.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"structure","kind":"structure","basis":"text","lemma":"Εὐσυνοπτότατα γὰρ ὡδὶ καταθεῷτό τις ἂν","severity":"info","text":"Cyril signals a structural return to the beginning of his argument, emphasizing that Christ's mysteries are chronologically prior to the law, a key exegetical move in the Glaphyra.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"reception","kind":"reception","basis":"text","lemma":"κατὰ τὴν τοῦ σοφωτάτου Παύλου φωνήν","severity":"info","text":"Cyril invokes Paul as authoritative for his typological reading, showing how Pauline theology (especially Romans and Galatians) shaped Alexandrian exegesis of Genesis.","cites":[],"named_sources":["Paul"],"dropped_cites":[]},{"unit":"caution","kind":"caution","basis":"text","lemma":"Δεδυσφόρηκε τοίνυν ὁ μακάριος Ἀβραὰμ","severity":"caution","text":"The Greek verb δεδυσφόρηκε (from δυσφορέω) is rare and may imply 'was distressed' or 'was impatient'; the translation 'distressed' is adequate but the emotional nuance is debated.","cites":[],"named_sources":[],"dropped_cites":[]}],"ambiguities":["The phrase 'τὰ διχοτομήματα' could refer to the divided halves of the animals or to the act of division itself; the translation takes it as the former.","The identity of the 'divine oracle' (θεῖον χρησμῴδημα) is not specified; it likely refers to God's command to Abraham in Genesis 21:12-13."],"confidence":"high","notes":[]},{"i":109,"ref":"p109","source":"Ἐπεσόβει δὲ καὶ τὰ καταφθείρειν ἐθέλοντα τῶν πτηνῶν. Ἡλίου δὲ ἤδη πρὸς αὐταῖς καταίροντος ταῖς εἰς ἑσπέραν ἐσχατιαῖς, ἐν εἴδει πυρὸς διέθει τὰ διχοτομήματα Θεός. Ποῖον οὖν ἄρα λόγον ἐφαρμόσαιμεν ἂν τοῖς τοιοῖσδε πνευματικὸν, ἐροῦμεν ὡς ἔνι.\n\nζ. Γέγονε μὲν γὰρ πρῶτος ὥσπερ υἱὸς τῷ τῶν ὅλων Θεῷ ὁ κατὰ σάρκα Ἰσραήλ. Υἱὸς γὰρ, φησὶ, πρωτότοκός μου Ἰσραήλ· πλὴν ὡς ἐκ δούλης καὶ ἐξ Αἰγύπτου λελυτρωμένος. Ἀλλ’ ἐν τέκνοις αὐτὸν οὐκ ἠξίου Θεὸς καταλογίζεσθαί ποθεν (ἡ φιλελεύθερος γὰρ καὶ φιλογνησία φύσις)· ἐζήτει δὲ μᾶλλον τὸν ἁνδάνοντα λαὸν, τουτέστι, τὸν διὰ πίστεως τῆς ἐν Χριστῷ κατ’ ἐπαγγελίαν, ἐν ᾧ καὶ πατέρες γεγόνασι πολλῶν ἐθνῶν, οἱ ἀμφὶ τὸν θεσπέσιον Ἀβραάμ. Κεκληρονομήκασι γὰρ τὴν ἐπὶ τῷδε δόξαν, οὐκ ἐν τῷ κατὰ σάρκα Ἰσραὴλ, ἀλλ’ ἐν τοῖς ἐξ ἐθνῶν διὰ πίστεως ἀνασεσωσμένοις. Καὶ μαρτυρήσει γράφων ὁ Παῦλος. Οὐ γὰρ διὰ νόμου ἡ ἐπαγγελία τῷ Ἀβραὰμ εἰς τὸ κληρονόμον αὐτὸν εἶναι κόσμου, ἀλλὰ διὰ δικαιοσύνης πίστεως. Ἐπιγραφόμεθα γὰρ πατέρα τὸν Ἀβραὰμ, οἱ ἐν ἀκροβυστίᾳ πιστεύσαντες, καὶ καθ’ ὁμοιότητα τὴν αὐτοῦ παρὰ Θεοῦ δικαιούμενοι. Σαφηνιεῖ δὲ σφόδρα τὸ θεῖον ἡμῖν μυστήριον νομομαθὴς ὢν ὁ Παῦλος. Ἐπιστέλλει γὰρ ὡδὶ μετὰ τὴν ἐν Χριστῷ τελείωσιν, ἀνόπιν ὥσπερ ἰοῦσι Γαλάταις ἐπιτιμῶν· Λέγετέ μοι οἱ ὑπὸ νόμον θέλοντες εἶναι, τὸν νόμον οὐκ ἀκούετε; Γέγραπται γὰρ ὅτι Ἀβραὰμ δύο υἱοὺς ἔσχεν, ἕνα ἐκ τῆς παιδίσκης, καὶ ἕνα ἐκ τῆς ἐλευθέρας. Ἀλλ’ ὁ μὲν ἐκ τῆς παιδίσκης, κατὰ σάρκα γεγένηται· ὁ δὲ ἐκ τῆς ἐλευθέρας, δι’ ἐπαγγελίας. Ἅτινά ἐστιν ἀλληγορούμενα.","english":"He also drove away the birds that sought to destroy. And when the sun was already setting toward the western extremities, God passed through the divided pieces in the form of fire. What spiritual meaning, then, might we apply to such things? We shall say as best we can.\n\n7. For the Israel according to the flesh was first, as it were, a son to the God of all. For he says, \"Israel is my firstborn son.\" Yet he was as from a slave woman and redeemed from Egypt. But God did not deem it worthy to count him among his children from any source (for the nature is freedom-loving and legitimate-offspring-loving); rather, he sought the people who would please him, that is, those through faith in Christ according to the promise, in which also the fathers around the divine Abraham became fathers of many nations. For they inherited the glory in this matter, not in the Israel according to the flesh, but in those from the nations who were saved through faith. And Paul will bear witness, writing: For the promise to Abraham that he would be heir of the world was not through the law, but through the righteousness of faith. For we who have believed in uncircumcision claim Abraham as father, and are justified by God in likeness to him. And Paul, being learned in the law, will very clearly explain the divine mystery to us. For he writes thus after the perfection in Christ, rebuking the Galatians as if they were going backward: \"Tell me, you who wish to be under the law, do you not hear the law? For it is written that Abraham had two sons, one from the slave woman and one from the free woman. But the one from the slave woman was born according to the flesh, and the one from the free woman through a promise.\" These things are allegorized.","structure":"narrative","commentary":[{"unit":"scripture","kind":"scripture","basis":"text","lemma":"Ἰσραὴλ πρωτότοκός μου","severity":"info","text":"Cyril alludes to Exodus 4:22, where God calls Israel 'my firstborn son', though the exact phrasing is not a direct quotation.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"scripture","kind":"scripture","basis":"text","lemma":"Ἀβραὰμ δύο υἱοὺς ἔσχεν","severity":"info","text":"Cyril cites Paul's allegorical reading of Abraham's two sons (Galatians 4:22-24), which itself references Genesis 16 and 21.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"background","kind":"background","basis":"text","lemma":"ἐκ δούλης καὶ ἐξ Αἰγύπτου λελυτρωμένος","severity":"info","text":"Cyril contrasts Israel as born from a slave (Hagar) and redeemed from Egypt, linking the Exodus narrative to Paul's allegory of the two sons.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"reception","kind":"reception","basis":"text","lemma":"Παῦλος","severity":"info","text":"Cyril invokes Paul as a 'nomomathēs' (learned in the law) to authorize his typological reading, a common Alexandrian strategy.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"structure","kind":"structure","basis":"text","lemma":"ζ.","severity":"info","text":"The passage begins with a new section (ζ), continuing the allegorical interpretation of the sacrifice narrative from the previous passage.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"caution","kind":"caution","basis":"text","lemma":"Ἐπεσόβει","severity":"caution","text":"The opening verb 'Ἐπεσόβει' (he drove away) lacks an explicit subject in the Greek; context suggests Abraham, but the text is ambiguous.","cites":[],"named_sources":[],"dropped_cites":[]}],"ambiguities":["The subject of 'Ἐπεσόβει' is not stated; likely Abraham from the preceding narrative, but the Greek allows ambiguity.","The phrase 'ἐν εἴδει πυρὸς' (in the form of fire) may refer to a theophany or a ritual action; Cyril does not clarify."],"confidence":"high","notes":[]},{"i":110,"ref":"p110","source":"Αὗται γάρ εἰσιν αἱ δύο διαθῆκαι· μία μὲν, ἀπὸ ὄρους Σινᾶ, εἰς δουλείαν γεννῶσα, ἥτις ἐστὶν Ἄγαρ. Τὸ γὰρ Σινᾶ, ὄρος ἐστὶν ἐν τῇ Ἀραβίᾳ· συστοιχεῖ δὲ τῇ νῦν Ἱερουσαλὴμ, δουλεύει δὲ μετὰ τῶν τέκνων αὐτῆς. Ἡ δὲ ἄνω Ἱερουσαλὴμ, ἐλευθέρα ἐστὶν, ἥτις ἐστὶ μήτηρ ἡμῶν. Γέγραπται γάρ· Εὐφράνθητι στεῖρα ἡ οὐ τίκτουσα, ῥῆξον καὶ βόησον ἡ οὐκ ὠδίνουσα, ὅτι πολλὰ τὰ τέκνα τῆς ἐρήμου μᾶλλον, ἢ τῆς ἐχούσης τὸν ἄνδρα. Ἡμεῖς δὲ, ἀδελφοὶ, κατὰ Ἰσαὰκ ἐπαγγελίας τέκνα ἐσμέν. Ἀλλ’ ὥσπερ τότε ὁ κατὰ σάρκα γεννηθεὶς ἐδίωκε τὸν κατὰ πνεῦμα, οὕτως καὶ νῦν. Ἀλλὰ τί λέγει ἡ Γραφή; Ἔκβαλε τὴν παιδίσκην καὶ τὸν υἱὸν αὐτῆς· οὐ γὰρ μὴ κληρονομήσῃ ὁ υἱὸς τῆς παιδίσκης μετὰ τοῦ υἱοῦ τῆς ἐλευθέρας. Ἡμεῖς δὲ, ἀδελφοὶ, οὐκ ἐσμὲν παιδίσκης τέκνα, ἀλλὰ τῆς ἐλευθέρας, τῇ ἐλευθερίᾳ ᾗ ἡμᾶς Χριστὸς ἠλευθέρωσε. Στήκετε οὖν, καὶ μὴ πάλιν ζυγῷ δουλείας ἐνέχεσθε. Συνίης οὖν, ὅπως τῶν δύο διαθηκῶν φησιν ἐναργῶς εἰκόνας, Ἄγαρ τε καὶ Σάῤῥαν. Καὶ παρεικάζει μὲν τὸ θεραπαινίδιον τῇ τῶν Ἰουδαίων μητρὶ, τουτέστι, τῇ ἐπὶ γῆς Ἱερουσαλὴμ, ἐπεί τοι δουλείας ὑπέστρωται νόμοις, καὶ οὐκ ἐλευθέρῳ διαπρέπει πνεύματι. Τὴν δέ γε πρώτην καὶ ἐλευθέραν, φημὶ δὴ τὴν Σάῤῥαν, ἣ καὶ ἄρχουσα ταύτῃτοι καὶ ἑρμηνεύεται, τῆς ὑψοῦ τε καὶ ἄνω φησὶν Ἱερουσαλὴμ ἀνῆφθαι τοὺς τύπους, γεγενῆσθαί τε μητέρα διαβεβαιοῦται σαφῶς τῶν ἐν πίστει δεδικαιωμένων, καὶ ἐξ ἐπαγγελίας Θεοῦ κεκλημένων, εἰς τὸ εἶναι τέκνα τοῦ Ἀβραάμ. Ἡμεῖς γὰρ, φησὶ, κατὰ Ἰσαὰκ ἐπαγγελίας τέκνα ἐσμέν.","english":"For these are the two covenants: one, from Mount Sinai, giving birth to servitude, which is Hagar. For Sinai is a mountain in Arabia; it corresponds to the present Jerusalem, and she serves along with her children. But the upper Jerusalem is free, and she is our mother. For it is written: \"Rejoice, barren one who does not bear, break forth and cry out, you who do not labor in childbirth, for the children of the desert are more numerous than those of the woman who has a husband.\" But we, brothers, are children of promise like Isaac. Yet just as then the one born according to the flesh persecuted the one according to the spirit, so also now. But what does Scripture say? \"Cast out the maidservant and her son; for the son of the maidservant shall not inherit with the son of the free woman.\" We, brothers, are not children of a maidservant, but of the free woman, by the freedom with which Christ freed us. Stand firm, then, and do not again be caught in the yoke of servitude. You understand, then, how it speaks clearly of images of the two covenants, Hagar and Sarah. And it compares the maidservant to the mother of the Jews, that is, the earthly Jerusalem, since she is subject to the laws of servitude and does not shine with a free spirit. But the first and free woman—I mean Sarah, who is also ruling and is interpreted as such—it says that the types of the high and upper Jerusalem are attached to her, and it clearly affirms that she has become the mother of those justified in faith and called by the promise of God to be children of Abraham. For we, it says, are children of promise like Isaac.","structure":"narrative","commentary":[{"unit":"scripture","kind":"scripture","basis":"text","lemma":"Εὐφράνθητι στεῖρα ἡ οὐ τίκτουσα, ῥῆξον καὶ βόησον ἡ οὐκ ὠδίνουσα, ὅτι πολλὰ τὰ τέκνα τῆς ἐρήμου μᾶλλον, ἢ τῆς ἐχούσης τὸν ἄνδρα","severity":"info","text":"Cyril quotes a passage not found in the canonical OT; it may be from a lost apocryphon or a paraphrase of Isa 54:1. The citation is unattested in standard LXX.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"scripture","kind":"scripture","basis":"text","lemma":"Ἔκβαλε τὴν παιδίσκην καὶ τὸν υἱὸν αὐτῆς· οὐ γὰρ μὴ κληρονομήσῃ ὁ υἱὸς τῆς παιδίσκης μετὰ τοῦ υἱοῦ τῆς ἐλευθέρας","severity":"info","text":"This is a paraphrase of Gen 21:10 (Abraham casting out Hagar and Ishmael), but the wording is not verbatim LXX; Cyril adapts it to his typological argument.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"background","kind":"background","basis":"text","lemma":"Σινᾶ, ὄρος ἐστὶν ἐν τῇ Ἀραβίᾳ","severity":"info","text":"Cyril locates Sinai in Arabia, reflecting a common patristic geographical tradition (cf. Gal 4:25). This supports his identification of the Sinai covenant with Hagar, a Gentile.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"term","kind":"term","basis":"text","lemma":"Σάῤῥαν","severity":"info","text":"Cyril glosses Sarah as 'ruling' (ἄρχουσα), a popular etymology (cf. Philo, Leg. All. 3.87). This reinforces her typological role as the free, upper Jerusalem.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"parallel","kind":"parallel","basis":"text","lemma":"Ἡμεῖς γὰρ, φησὶ, κατὰ Ἰσαὰκ ἐπαγγελίας τέκνα ἐσμέν","severity":"info","text":"Cyril echoes Gal 4:28 ('we are children of promise like Isaac'), a key Pauline typology. The passage is a sustained allegory of the two covenants via Hagar and Sarah.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"reception","kind":"reception","basis":"text","lemma":"Ἡ δὲ ἄνω Ἱερουσαλὴμ, ἐλευθέρα ἐστὶν, ἥτις ἐστὶ μήτηρ ἡμῶν","severity":"info","text":"The contrast between earthly and heavenly Jerusalem is a topos in Alexandrian exegesis (cf. Origen, Hom. in Num. 27.12). Cyril applies it to ecclesiology.","cites":[],"named_sources":[],"dropped_cites":[]}],"ambiguities":["The source of the quotation 'Rejoice, barren one...' is uncertain; it may be a lost apocryphon or a free paraphrase.","The phrase 'ἡ καὶ ἄρχουσα ταύτῃτοι' is textually uncertain; the edition may have a corruption."],"confidence":"high","notes":[]},{"i":111,"ref":"p111","source":"Ἠλευθερώμεθα γὰρ ἐν Χριστῷ, δι’ οὗ καὶ ἐν ᾧ τὸ θεῖον καὶ ἄνωθεν καταπλουτοῦντες πνεῦμα, κατατετάγμεθα μὲν ἐν τέκνοις Θεοῦ, Κράζομεν δὲ, Ἀββᾶ ὁ Πατὴρ, καὶ κληρονόμοι γεγόναμεν τῶν ἐπηγγελμένων τοῖς ἁγίοις ἀγαθῶν, μονονουχὶ καὶ ὀμωμοκότος καθ’ ἑαυτοῦ τοῦ Θεοῦ. Παρελήφθη γὰρ ὡς ἐν ὅρκῳ τοῦ Πατρὸς ὁ υἱὸς, ἤτοι τὸ ἐπ’ αὐτῷ μυστήριον. Ἔθος γὰρ ὀμνύναι τῷ Πατρὶ ὡς κατὰ ἰδίας δυνάμεως τοῦ Υἱοῦ, καὶ τοῦτό ἐστι τὸ ὀμνύναι καθ’ ἑαυτοῦ. Ἐπείπερ οὐχ ἕτερος παρ’ αὐτὸν ὁ Υἱὸς, κατά γε, φημὶ, τῆς οὐσίας τὸν λόγον, καὶ τὸ ταυτὸν τῆς θεότητος. Καὶ γοῦν ὁ θεσπέσιος Μωσῆς ὅτε δέδειχεν ἡμῖν ὀμνύντα Θεὸν, παρακεκόμικε λέγοντα καὶ μάλα σαφῶς, ὅτι Ἀρῶ εἰς τὸν οὐρανὸν τὴν χεῖρά μου, καὶ ὀμοῦμαι τῇ δεξιᾷ μου. Δεξιὰ γὰρ τοῦ Θεοῦ καὶ Πατρὸς, ὁ Υἱὸς, δι’ ἧς τῶν ὅλων κατακρατεῖ, καὶ οἱονεὶ τοῦ παντὸς καταδράσσεται, καὶ θεοπρεπῶς ἐργάζεται καλῶν τὰ οὐκ ὄντα πρὸς γένεσιν, καὶ τοῖς ἤδη γεγονόσι, τὸ εὖ εἶναι διανέμων. Οὐκοῦν ὡς ἐν ὅρκου χρείᾳ βεβαιοῦντος εἰς πίστιν τῆς ἐπαγγελίας τοὺς κληρονόμους, τὸ τοῦ Σωτῆρος ἡμῶν παρελήφθη μυστήριον. Καὶ ἀνετυποῦτο δὴ μᾶλλον ὡς ἐν δαμάλει Χριστὸς, καὶ μὴν καὶ αἰγὶ, καὶ κριῷ, καὶ ὡς ἐν δυοῖν στρουθίοιν, τρυγόνι τε, φημὶ, καὶ περιστερᾷ. Καὶ τίς ἂν ὁ τούτου νοοῖτο λόγος, κατὰ τὸ ἐγχωροῦν ἀφηγήσομαι.","english":"We are freed in Christ, through whom and in whom we are enriched with the divine Spirit from above, and we are enrolled among the children of God, and we cry, \"Abba, Father,\" and we have become heirs of the good things promised to the saints, with God, so to speak, having sworn against Himself. For the Son, or the mystery concerning Him, was taken up as if in an oath of the Father. For it is customary to swear by the Father as by the Son's own power, and this is to swear by Himself. Since the Son is not other than He, at least, I mean, in respect of substance and the identity of divinity. And indeed, the inspired Moses, when he shows us God swearing, has introduced Him speaking quite clearly, saying, \"I will lift my hand to heaven and swear by my right hand.\" For the right hand of God and Father is the Son, by which He holds sway over all things, and, as it were, grasps the whole, and in a manner befitting God works, summoning non-existent things to generation, and to those already existing, distributing well-being. Therefore, as if in the need of an oath confirming the heirs in faith of the promise, the mystery of our Savior was taken up. And Christ was typified, indeed, more particularly, as in a heifer, and also in a goat, and a ram, and as in two small birds, namely, a turtledove and a pigeon. And what the meaning of this might be, I will relate as far as possible.","structure":"narrative","commentary":[{"unit":"sense","kind":"sense","basis":"text","lemma":"Ἠλευθερώμεθα γὰρ ἐν Χριστῷ","severity":"info","text":"Cyril opens with a declaration of Christian freedom in Christ, linking it to the Spirit and adoption as children of God, which sets the soteriological context for the typological discussion that follows.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"scripture","kind":"scripture","basis":"text","lemma":"Ἀββᾶ ὁ Πατὴρ","severity":"info","text":"The cry 'Abba, Father' echoes Romans 8:15 and Galatians 4:6, where Paul uses the Aramaic term for father in contexts of Christian adoption and freedom.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"scripture","kind":"scripture","basis":"text","lemma":"Ἀρῶ εἰς τὸν οὐρανὸν τὴν χεῖρά μου, καὶ ὀμοῦμαι τῇ δεξιᾷ μου","severity":"info","text":"Cyril attributes to Moses a divine oath formula not found verbatim in the Septuagint; it may be a paraphrase or conflation of passages like Exodus 6:8 or Deuteronomy 32:40.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"term","kind":"term","basis":"text","lemma":"δεξιὰ ... τοῦ Θεοῦ καὶ Πατρὸς, ὁ Υἱὸς","severity":"info","text":"Cyril interprets 'right hand' of God as a title for the Son, drawing on a common patristic exegesis (e.g., Psalm 110:1 LXX) to express the Son's agency in creation and governance.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"background","kind":"background","basis":"text","lemma":"ὡς ἐν δαμάλει Χριστὸς, καὶ μὴν καὶ αἰγὶ, καὶ κριῷ, καὶ ὡς ἐν δυοῖν στρουθίοιν","severity":"info","text":"The list of sacrificial animals (heifer, goat, ram, turtledove, pigeon) reflects Levitical offerings (Leviticus 1–5), which Cyril reads as types of Christ, a standard Alexandrian typological method.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"structure","kind":"structure","basis":"text","lemma":"Καὶ τίς ἂν ὁ τούτου νοοῖτο λόγος, κατὰ τὸ ἐγχωροῦν ἀφηγήσομαι","severity":"info","text":"This sentence functions as a transitional formula, closing the theological preamble and introducing the detailed typological exposition that follows.","cites":[],"named_sources":[],"dropped_cites":[]}],"ambiguities":["The source of the divine oath quotation is unclear; it may be a paraphrase or a lost variant.","The phrase 'ὡς ἐν ὅρκου χρείᾳ' could be read as 'as if in need of an oath' or 'as in the need of an oath'; the translation takes the latter."],"confidence":"high","notes":[]},{"i":112,"ref":"p112","source":"η. Ποτὲ μὲν γὰρ διὰ τὸ ἄγαν εὐσθενὲς καὶ ἀκαταγώνιστον εἰς ἀλκὴν, δῆλον δὲ ὅτι τὴν θεοπρεπῆ, μόσχῳ παρεικάζεται. Ποτὲ δὲ αὖ, διὰ τὸ ἀνθρώπινον, καὶ ἐπεί τοι γέγονεν ὑπὸ νόμον, δάμαλις ὀνομάζεται. Κατόπιν γάρ πως ἀεὶ καὶ ἐν μείοσι τὸ θῆλυ τοῦ ἄῤῥενος ὡς ἡγουμένου καὶ προὔχοντος. Ἁπάσης μὲν γὰρ ἐπέκεινα κτίσεως ὁ Υἱὸς, καὶ ἀσυγκρίτοις ὑπεροχαῖς τὴν τῶν γενητῶν ὑπερφέρει φύσιν τε καὶ δόξαν, ῥίζαν ἔχων τὴν ἀνωτάτην, τὸν τῶν ὅλων Πατέρα φημὶ δὴ καὶ Θεόν. Ἐπειδὴ δὲ πέφυκε καθ’ ἡμᾶς, κεχρημάτικεν ὑπὸ νόμον ὡς ἡγούμενον. Τοιγάρτοι καὶ ἔφασκεν· Οὐκ ἦλθον καταλῦσαι τὸν νόμον, ἀλλὰ πληρῶσαι. Ἀναθήσομεν δὲ καὶ τοῦτο τοῖς τῆς κενώσεως μέτροις, ὀρθὰ φρονεῖν ᾑρημένοι. Διὰ τοῦτο δάμαλις ὁ Χριστὸς, τὸ τοῦ νόμου πρόσωπον ἀναπληροῦντος Μωσέως, ἤτοι τοῦ κατ’ αὐτὸν ὁρισθέντος νόμου. Ἀφομοιοῦται δὲ καὶ αἰγί. Διὰ ποίαν αἰτίαν; Προσκεκόμικε γὰρ ἑαυτὸν ὑπὲρ τῶν ἁμαρτιῶν ἡμῶν, κατὰ τὰς Γραφάς. Χίμαρος δὲ τὸ ὑπὲρ ἁμαρτίας θῦμα κατὰ τὸν νόμον. Παραβάλλεται δὲ καὶ κριῷ, διὰ τὸ τῶν λογικῶν ἡγεῖσθαι ποιμνίων. Εἷς γὰρ ἡμῶν ἐστι καθηγητὴς ὁ Χριστός. Καὶ ἡμεῖς μὲν λαὸς νομῆς αὐτοῦ καὶ πρόβατα χειρὸς αὐτοῦ, κατὰ τὸ γεγραμμένον. Ἐπειδὴ δὲ ὡμοιώθη κατὰ πάντα τοῖς ἀδελφοῖς, τουτέστιν ἡμῖν, καθεὶς ἑαυτὸν εἰς κένωσιν, γράφεται μὲν ἐν κριῷ, νοεῖταί γε μὴν ἡγούμενος. Κριοὶ γὰρ ἀεὶ τῆς ἀγέλης οἱ προὔχοντες. Ὁ αὐτὸς οὖν ἄρα καὶ δάμαλις, διά τοι τὸ ὑπὸ νόμον, καὶ μὴν καὶ ὡς αἲξ, σφάγιον ὑπὲρ ἁμαρτίας. Καὶ προσέτι κριὸς, ὡς ἡγούμενος.","english":"Sometimes, because of his exceeding strength and invincible might—clearly the divine kind—he is compared to a calf. At other times, because of his humanity and because he was placed under the law, he is called a heifer. For the female is always somewhat behind and inferior to the male, as the male is leader and preeminent. The Son is beyond all creation and surpasses the nature and glory of generated beings by incomparable superiority, having his highest root, I mean the Father and God of all. But since he is by nature like us, he was placed under the law as a leader. Therefore he also said, \"I did not come to destroy the law, but to fulfill it.\" We will also attribute this to the measures of the incarnation, having chosen to think rightly. For this reason Christ is a heifer, fulfilling the role of the law of Moses, that is, the law defined by him. He is also likened to a goat. For what reason? For he offered himself for our sins, according to the Scriptures. A goat is the sacrifice for sin according to the law. He is also compared to a ram, because he leads the rational flocks. For Christ is our one teacher. And we are the people of his pasture and the sheep of his hand, according to what is written. Since he was made like his brothers in all things, that is, us, lowering himself into the incarnation, he is written as a ram, yet he is understood as the leader. For rams are always the leaders of the flock. Therefore the same one is both a heifer, because he is under the law, and also a goat, as a sacrifice for sin, and further a ram, as the leader.","structure":"narrative","commentary":[{"unit":"sense","kind":"sense","basis":"text","lemma":"δάμαλις","severity":"info","text":"Cyril explains that Christ is called a heifer (δάμαλις) because he was placed under the law, with the female symbolizing subordination.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"scripture","kind":"scripture","basis":"text","lemma":"Οὐκ ἦλθον καταλῦσαι τὸν νόμον, ἀλλὰ πληρῶσαι","severity":"info","text":"Cyril quotes Christ's saying about fulfilling the law, likely a paraphrase of Matthew 5:17 or a similar tradition.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"background","kind":"background","basis":"text","lemma":"χίμαρος","severity":"info","text":"In Levitical law, a goat (χίμαρος) was the prescribed sacrifice for sin (e.g., Leviticus 4:23, 9:3), which Cyril uses to typify Christ's self-offering.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"term","kind":"term","basis":"glossary","lemma":"κένωσις","severity":"info","text":"Cyril uses κένωσις (incarnation) to frame Christ's humanity and subordination to the law as part of the divine economy.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"structure","kind":"structure","basis":"text","lemma":"ἀφομοιοῦται","severity":"info","text":"The passage follows a pattern: each animal type (calf, heifer, goat, ram) is introduced with a causal link to Christ's attributes or actions.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"parallel","kind":"parallel","basis":"text","lemma":"κριός","severity":"info","text":"Cyril's comparison of Christ to a ram as leader of the flock echoes pastoral imagery in John 10 and Psalm 23, common in patristic exegesis.","cites":[],"named_sources":[],"dropped_cites":[]}],"ambiguities":["The exact scriptural source for Christ's saying about fulfilling the law is not specified; it may be a composite or oral tradition.","The term 'calf' (μόσχος) in the first sentence is not further developed in this passage, leaving its typological significance implicit."],"confidence":"high","notes":[]},{"i":113,"ref":"p113","source":"Οὗ τοῖς ἴχνεσιν ἕπεσθαι δεῖν ᾑρημένοι, καὶ διασπεύδοντες, Ἐν νομῇ ἀγαθῇ, καὶ ἐν τόπῳ πίονι, κατὰ τὴν τοῦ προφήτου φωνὴν, ἐσόμεθα, καὶ ἐν αὐλαῖς ἱεραῖς καταλύσομεν. Ἐνοικιεῖ γὰρ ἡμᾶς ταῖς ἄνω μοναῖς, αὐτὸς ὢν καὶ κριὸς καὶ ἀρχιποίμην, καὶ ὡς εἷς ἐξ ἡμῶν ὑπὸ νόμον, καὶ ὑπὲρ νόμον, ὡς Θεὸς αὐτὸς ἡ πᾶσα δικαίωσις, εἰ καὶ Ἐν τοῖς ἀνόμοις ἐλογίσθη, καὶ τὴν δι’ ἡμᾶς ὑπέμεινε σφαγήν. Μορφοῦται δὲ αὖ καὶ ὡς ἐν τρυγόνι καὶ περιστερᾷ. Αὐτὸς γὰρ ἡ μόνη νοητὴ καὶ λαλιστάτη τρυγὼν, τὸ εὔστομον ἀληθῶς στρουθίον, ὁ ἐξ οὐρανοῦ καὶ ἄνωθεν, ὃς τοῖς εὐαγγελικοῖς κηρύγμασι κατεκήλησε τὴν ὑπ’ οὐρανόν· ᾧ καὶ αὐτὴ προσπεφώνηκεν ἡ νύμφη, τουτέστιν, ἡ ἐξ ἐθνῶν Ἐκκλησία· Δεῖξόν μοι τὴν ὄψιν σου, καὶ ἀκούτισόν μοι τὴν φωνήν σου· ὅτι ἡ φωνή σου ἡδεῖα, καὶ ἡ ὄψις σου ὡραία. Ὁ αὐτὸς ἡ ἁπλῆ καὶ ἀκάκουργος καὶ δόλον οὐκ ἔχουσα περιστερά. Οὐ γὰρ εὐρέθη δόλος ἐν τῷ στόματι αὐτοῦ, κατὰ τὸ γεγραμμένον. Τριετίζουσα δὲ ἡ δάμαλις, καὶ μὴν καὶ τὰ ἕτερα τῶν κτηνῶν. Παντέλειος γὰρ ὁ Κύριος. Τῆς τῶν κτηνῶν ἡλικίας τὸ ὡς ἐν Θεότητι τέλειον τοῦ Μονογενοῦς ὑποφαινούσης ἀστείως. Καὶ διαπτύσσεται μὲν τὰ κτήνη· δεδιχοτόμηνται γάρ. Μεμένηκε δὲ τῶν στρουθίων ἀδιχοτόμητος ἡ δυάς. Καὶ τίς ὁ λόγος; Ἧ μὲν γὰρ γέγονε σὰρξ ὁ μονογενὴς τοῦ Θεοῦ Λόγος, οἱονεί πως δεδιχοτόμηται, καὶ εἰς θεωρίαν εὐρύνεται τὴν διπλῆν ὁ ἐπ’ αὐτῷ λόγος. Ὁτὲ μὲν γὰρ, τὴν ὡς ἐκ Πατρὸς αὐτοῦ θείαν καὶ ἀπόῤῥητον νοοῦμεν γέννησιν·","english":"We have chosen to follow in his footsteps, and we are eager to be, in a good pasture and in a fertile place, according to the voice of the prophet, and we shall lodge in sacred courts. For he will settle us in the mansions above, being himself both ram and chief shepherd, and as one of us under the law, and above the law, as God himself, the whole justification, even if he was counted among the lawless and endured slaughter for our sake. He is also formed as in a turtledove and a dove. For he is the only intelligible and most vocal turtledove, the truly sweet-voiced sparrow, who from heaven and from above charmed the world beneath with his evangelical proclamations; to whom the bride herself, that is, the Church from the nations, has spoken: Show me your face, and make me hear your voice; for your voice is sweet, and your face is beautiful. He himself is the simple, guileless, and deceitless dove. For no deceit was found in his mouth, according to what is written. The heifer is three years old, and indeed also the other cattle. For the Lord is perfect. The age of the cattle subtly indicates the perfection of the Only-begotten as in divinity. And the cattle are split; for they are cloven-hoofed. But the pair of birds remains unsplit. And what is the reason? For the Only-begotten Son of God became flesh, and is somehow split, and the account concerning him is expanded into a twofold contemplation. For sometimes we understand his divine and ineffable generation from the Father;","structure":"narrative","commentary":[{"unit":"scripture","kind":"scripture","basis":"text","lemma":"Ἐν νομῇ ἀγαθῇ, καὶ ἐν τόπῳ πίονι","severity":"info","text":"Cyril echoes the language of the prophet (likely Mic 2:12 LXX: 'ἐν νομῇ ἀγαθῇ καὶ ἐν τόπῳ πίονι'), adapting it to a pastoral metaphor for salvation.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"scripture","kind":"scripture","basis":"text","lemma":"Δεῖξόν μοι τὴν ὄψιν σου, καὶ ἀκούτισόν μοι τὴν φωνήν σου","severity":"info","text":"This quotation from the Song of Songs (Cant 2:14 LXX) is used by Cyril to allegorize the Church's longing for Christ.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"scripture","kind":"scripture","basis":"text","lemma":"Οὐ γὰρ εὐρέθη δόλος ἐν τῷ στόματι αὐτοῦ","severity":"info","text":"Cyril cites a phrase from Ps 33:5 LXX (or a similar wisdom text) to characterize Christ as guileless.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"term","kind":"term","basis":"text","lemma":"δεδιχοτόμηνται","severity":"info","text":"The verb 'δεδιχοτόμηνται' (perfect passive of διχοτομέω, 'to split in two') is a key term: Cyril uses it to contrast the cloven-hoofed cattle (split) with the unsplit pair of birds, allegorizing the Incarnation as a 'splitting' of the divine Logos into two natures.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"background","kind":"background","basis":"text","lemma":"τριετίζουσα δὲ ἡ δάμαλις","severity":"info","text":"The three-year-old heifer (δάμαλις) alludes to the sacrificial regulations in Num 19:2 LXX, where a three-year-old heifer is specified for purification rites; Cyril interprets the age as symbolizing the perfection of Christ's divinity.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"structure","kind":"structure","basis":"text","lemma":"Καὶ διαπτύσσεται μὲν τὰ κτήνη· δεδιχοτόμηνται γάρ. Μεμένηκε δὲ τῶν στρουθίων ἀδιχοτόμητος ἡ δυάς.","severity":"info","text":"Cyril sets up a structural contrast: the cattle are 'split' (cloven-hoofed) while the pair of birds remains 'unsplit,' mirroring the twofold contemplation of Christ's divine and human natures.","cites":[],"named_sources":[],"dropped_cites":[]}],"ambiguities":["The phrase 'Ἐν νομῇ ἀγαθῇ, καὶ ἐν τόπῳ πίονι' is not a direct verbatim quote from a single canonical verse but a composite echo of prophetic language (cf. Mic 2:12 LXX). The identity of the 'prophet' is left unspecified by Cyril.","The source of 'Οὐ γὰρ εὐρέθη δόλος ἐν τῷ στόματι αὐτοῦ' is ambiguous; it may be a loose citation of Ps 33:5 LXX or a similar sapiential text."],"confidence":"high","notes":[]},{"i":114,"ref":"p114","source":"ὁτὲ δὲ αὖ, τὸ τῆς ἐνανθρωπήσεως λαλοῦμεν μυστήριον, τὸ βαθὺ τῆς οἰκονομίας μονονουχὶ διαπτύσσοντες καὶ ἁπλοῦντες εἰς εἴδησιν τοῖς οὐκ εἰδόσιν αὐτό. Ἀλλ’ εἰ καὶ γέγονε διττὸς οἱονεί πως ὁ ἐπ’ αὐτῷ λόγος, ἀλλ’ εἷς που πάντως καὶ ὁ αὐτὸς, οὐ διαιρούμενος εἰς δύο, μετὰ τὴν πρὸς σάρκα σύνοδον. Οὔτε μὴν εἰς υἱῶν δυάδα τεμνόμενος· εἷς γὰρ καὶ ἀμέριστος ὁ Χριστός. Τύπος δ’ ἂν γένοιτο καὶ τοῦδε σαφὴς, τὸ ἀδιάτμητον τῶν στρουθίων· Τὰ γὰρ ὄρνεα, φησὶν, οὐ διεῖλε. Καὶ ἐσημαίνετο μὲν ὡς ἀπὸ τῆς γῆς διὰ τὸ ἀνθρώπινον, ὡς ἔν γε τῷ μόσχῳ, καὶ μὴν καὶ αἰγὶ καὶ κριῷ. Νοεῖται δὲ πάλιν ὡς ἐξ οὐρανοῦ καὶ ἄνωθεν, διά τοι τὸ εἶναι ὁ Θεὸς διὰ τῶν στρουθίων. Ὅτι δὲ καίτοι τὴν ὑπὲρ ἡμῶν ἑκούσιον ὑπομείναντος σφαγὴν, Ἡ σὰρξ αὐτοῦ οὐκ εἶδε, κατὰ τὸ γεγραμμένον, διαφθοράν· καὶ ὅτι κατὰ τὴν τοῦ Ψάλλοντος φωνὴν, Οὐκ ὠφελήσει ἐχθρὸς ἐν αὐτῷ, καὶ υἱὸς ἀνομίας οὐ προσθήσει τοῦ κακῶσαι αὐτόν. Παραδείξειεν ἂν καὶ μάλα σαφῶς ὡς ἐν τύπῳ δὴ πάλιν ὁ θεσπέσιος Ἀβραὰμ, τὰ καταφθείρειν ἐθέλοντα τῶν πτηνῶν, ἀφιστὰς τῶν διχοτομημάτων. Προαπαγγελθείσης δὲ τῷ Ἀβραὰμ τῆς ἐσομένης κατὰ καιροὺς ἐν Αἰγύπτῳ πλεονεξίας κατὰ τῶν ἐξ αἵματος αὐτοῦ, τουτέστι, τοῦ Ἰσραὴλ καὶ τῆς παραδόξου λυτρώσεως, Περὶ τὰς ἡλίου, φησὶ, δυσμὰς κλίβανος πυρὸς καπνιζόμενος, καὶ λαμπάδες πυρὸς, διὰ μέσων ᾔεσαν τῶν διχοτομημάτων. Προανέτειλε μὸν γὰρ τῶν ἐξ ἐπαγγελίας ὁ διὰ Μωσέως νόμος, δουλείας τε πέρι τῶν ἐξ Ἰσραὴλ, καὶ μὴν καὶ λυτρώσεως, μακρὰ τοῖς ἀκροωμένοις εἰσφέρων τὰ διηγήματα.","english":"Sometimes, again, we speak of the mystery of the incarnation, unfolding and spreading out, as it were, the deep economy for the knowledge of those who do not know it. But even if the discourse concerning it has become somehow twofold, it is nevertheless entirely one and the same, not divided into two after the union with flesh. Nor is it cut into a duality of sons; for Christ is one and indivisible. A clear type of this would be the undivided nature of the sparrows: \"For the birds,\" it says, \"he did not divide.\" And it was signified as from the earth on account of the human element, as in the calf, and also in the goat and the ram. But it is understood again as from heaven and from above, because he is God through the sparrows. And that, although he willingly underwent slaughter for our sake, his flesh did not see corruption, according to what is written, and that, according to the voice of the Psalmist, \"The enemy will not prevail over him, and the son of lawlessness will not add to harm him,\" the divine Abraham would again clearly demonstrate, as in a type, by keeping away from the divided pieces the birds that wished to corrupt them. And after the future greed in Egypt against those of his blood, that is, Israel, and the miraculous deliverance were foretold to Abraham, it says, \"About the setting of the sun, a smoking furnace of fire, and torches of fire, passed through the midst of the divided pieces.\" For the law through Moses, concerning servitude and also deliverance of those from Israel, had already risen beforehand from the promise, bringing long narratives to the hearers.","structure":"narrative","commentary":[{"unit":"sense","kind":"sense","basis":"text","lemma":"τὸ τῆς ἐνανθρωπήσεως λαλοῦμεν μυστήριον","severity":"info","text":"Cyril introduces the mystery of the incarnation as a deep economy, unfolding it for those ignorant of it. This sets up the Christological argument that follows.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"term","kind":"term","basis":"glossary","lemma":"τύπος","severity":"info","text":"τύπος (type) is a key exegetical term for Cyril, denoting a prophetic figure or event that prefigures a later reality, here the undivided sparrows as a type of Christ's indivisible nature.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"scripture","kind":"scripture","basis":"text","lemma":"τὰ γὰρ ὄρνεα, φησὶν, οὐ διεῖλε","severity":"info","text":"This phrase alludes to the Abraham narrative in Genesis 15:10-11, where Abraham does not divide the birds (sparrows) for the covenant sacrifice, interpreted by Cyril as a type of Christ's unity.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"scripture","kind":"scripture","basis":"text","lemma":"οὐκ ὠφελήσει ἐχθρὸς ἐν αὐτῷ, καὶ υἱὸς ἀνομίας οὐ προσθήσει τοῦ κακῶσαι αὐτόν","severity":"info","text":"Cyril quotes Psalm 89:22-23 (LXX), affirming that Christ's flesh does not see corruption and that no enemy or son of lawlessness can harm him.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"background","kind":"background","basis":"text","lemma":"προαπαγγελθείσης δὲ τῷ Ἀβραὰμ τῆς ἐσομένης κατὰ καιροὺς ἐν Αἰγύπτῳ πλεονεξίας","severity":"info","text":"Cyril refers to the prophecy of future oppression in Egypt and deliverance, likely drawing on Genesis 15:13-16, where a smoking furnace and torches pass through the divided pieces, prefiguring the Exodus.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"structure","kind":"structure","basis":"text","lemma":"ὁτὲ δὲ αὖ","severity":"info","text":"The phrase 'Sometimes, again' marks a transition in Cyril's commentary, shifting from a previous topic to the mystery of the incarnation, maintaining the narrative flow of the Glaphyra.","cites":[],"named_sources":[],"dropped_cites":[]}],"ambiguities":["The phrase 'τὰ γὰρ ὄρνεα, φησὶν, οὐ διεῖλε' is ambiguous as to whether it refers to Abraham's action in Genesis 15 or a specific sacrificial ritual; Cyril interprets it typologically.","The reference to 'κλίβανος πυρὸς καπνιζόμενος, καὶ λαμπάδες πυρὸς' (smoking furnace and torches of fire) is not explicitly identified in the passage; it likely alludes to Genesis 15:17 but the exact source is unclear."],"confidence":"high","notes":[]},{"i":115,"ref":"p115","source":"Ἐν ἐσχάτοις δὲ τοῦ αἰῶνος καιροῖς, καὶ οἱονεὶ πρὸς ἑσπέραν, Γέγονε σὰρξ ὁ Λόγος. Εἴη γὰρ, οἶμαι, τουτὶ, καὶ ἕτερον οὐδὲν, τὸ, ὡς ἐν εἴδει πυρὸς τὴν θείαν τε καὶ ἀπόῤῥητον φύσιν, ἐπ’ αὐτὰ διᾴττειν τὰ διχοτομήματα. Ἀλλ’ Ἦν, φησὶ, φλὸξ πυρὸς, καὶ κλίβανος πυρὸς, καὶ λαμπάδες πυρός. Γέγονε γὰρ ἀληθῶς τὸ σεπτὸν τῆς ἐνανθρωπήσεως μυστήριον, τοῖς μὲν ἀπειθεῖν ᾑρημένοις καὶ ἀπονενευκόσι πρὸς τὸ ἐξήνιον, κλίβανός τε καὶ φλὸξ, καὶ ἡ πασῶν ἀφόρητος καὶ ἐσχάτη δίκη. Καὶ γοῦν περὶ τῶν ἐξ Ἰσραὴλ, οἳ τὸ Χριστοῦ μυστήριον ἀσυνέτως περιυβρίζοντες κακόνοοί τε καὶ ἀλαζόνες ἡλίσκοντο, φησὶν ὁ Δαβὶδ πρὸς τὸν τῶν ὅλων Πατέρα καὶ Θεόν· Θήσεις αὐτοὺς ὡς κλίβανον πυρὸς, εἰς καιρὸν τοῦ προσώπου σου· Κύριε, ἐν τῇ ὀργῇ σου συνταράξεις αὐτοὺς, καὶ καταφάγεται αὐτοὺς πῦρ. Καιρὸς δὲ προσώπου τοῦ Πατρὸς, ὁ τῆς ἐνανθρωπήσεως νοοῖτο ἂν εἰκότως· εἴπερ ἐστὶ καὶ πρόσωπον καὶ εἰκὼν τοῦ Θεοῦ καὶ Πατρὸς, ὁ Υἱός. Οὐκοῦν φλὸξ ἀγρία καὶ κλίβανος, τοῖς ἀπωθεῖν ἐθέλουσι τῆς ἐνανθρωπήσεως τοῦ Μονογενοῦς τὸ μυστήριον. Τοῖς γε μὴν ἐπεγνωκόσι τὴν ἐπιφάνειαν αὐτοῦ, καθὰ γέγραπται, Λαμπὰς ἐν σκότῳ φωτίζουσα, καὶ τῆς διαβολικῆς ἀχλύος τὸ πάχος ἀπολεπτύνουσα, καὶ τοῖς διὰ μέσον προσπταίειν σκανδάλοις τὴν τῶν σεβομένων αὐτὸν οὐκ ἐφιεῖσα πληθύν. Οὕτως ἡμῖν ὠνόμαζε τὸν Υἱὸν ὁ Θεὸς καὶ Πατὴρ, καὶ διὰ φωνῆς Ἡσαΐου, λέγων· Διὰ Σιὼν οὐ σιωπήσομαι, καὶ διὰ Ἱερουσαλὴμ οὐκ ἀνήσω, ἕως ἂν ἐξέλθῃ ὡς φῶς ἡ δικαιοσύνη μου. Τὸ δὲ σωτήριόν μου, ὡς λαμπάδες καυθήσεται.","english":"In the last times of the age, and as it were toward evening, the Word became flesh. For this, I think, and nothing else, is what it means for the divine and ineffable nature to dart, as in the form of fire, upon the very halves. But there was, it says, a flame of fire, and a furnace of fire, and lamps of fire. For the venerable mystery of the incarnation has truly become, for those who have chosen to disobey and have turned toward the unbridled, both a furnace and a flame, and the most unbearable and ultimate punishment. And indeed, concerning those from Israel who, being foolish and arrogant, were found insulting the mystery of Christ without understanding, David says to the Father and God of all: You will set them as a furnace of fire, at the time of your face; Lord, in your anger you will confound them, and fire will devour them. And the time of the face of the Father would reasonably be understood as that of the incarnation, since the Son is both face and image of God and Father. Therefore, a wild flame and a furnace for those who wish to reject the mystery of the incarnation of the Only-begotten. But for those who have recognized his manifestation, as it is written, a lamp shining in darkness, thinning out the thickness of demonic gloom, and not allowing the multitude of those who revere him to stumble over the obstacles in between. Thus God and Father named the Son for us, also through the voice of Isaiah, saying: For Zion I will not be silent, and for Jerusalem I will not cease, until my righteousness goes forth as light. And my salvation will burn like lamps.","structure":"narrative","commentary":[{"unit":"sense","kind":"sense","basis":"text","lemma":"Ἐν ἐσχάτοις δὲ τοῦ αἰῶνος καιροῖς","severity":"info","text":"Cyril situates the incarnation in the last times of the age, a temporal marker that aligns with eschatological expectation.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"scripture","kind":"scripture","basis":"text","lemma":"Θήσεις αὐτοὺς ὡς κλίβανον πυρὸς","severity":"info","text":"Cyril cites a Davidic psalm (likely Psalm 21:9 LXX) to depict divine punishment as a furnace of fire for those rejecting the incarnation.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"scripture","kind":"scripture","basis":"text","lemma":"Διὰ Σιὼν οὐ σιωπήσομαι","severity":"info","text":"Cyril quotes Isaiah (likely Isaiah 62:1 LXX) to present the Son as light and salvation burning like lamps.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"term","kind":"term","basis":"text","lemma":"πρόσωπον","severity":"info","text":"Cyril uses 'face' (πρόσωπον) to denote the Son as the image of the Father, linking the incarnation to the time of the Father's face.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"background","kind":"background","basis":"text","lemma":"κλίβανος πυρὸς","severity":"info","text":"The furnace of fire imagery draws on Old Testament theophanies and Cyril's anti-Jewish polemic against those who reject Christ's mystery.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"reception","kind":"reception","basis":"text","lemma":"λαμπάδες πυρός","severity":"info","text":"Cyril contrasts the destructive fire for unbelievers with the lamp that illuminates believers, a dual reception of the incarnation's mystery.","cites":[],"named_sources":[],"dropped_cites":[]}],"ambiguities":["The phrase 'ἐπ’ αὐτὰ διᾴττειν τὰ διχοτομήματα' is obscure; Cyril may refer to the halves of the divided offerings in the preceding context, but the exact referent is unclear."],"confidence":"high","notes":[]},{"i":116,"ref":"p116","source":"Σωτήριον γὰρ καὶ δικαιοσύνη παρὰ τοῦ Θεοῦ καὶ Πατρὸς εἰς ἡμᾶς γέγονεν ὁ Υἱός· εἴπερ ἐστὶν ἀληθὲς ὡς ἐν αὐτῷ δικαιούμεθα, καὶ τὸν πάλαι καθ’ ἡμῶν τυραννήσαντα νικῶντες θάνατον, παλινδρομοῦμεν εἰς ἀφθαρσίαν, καὶ εἰς ὅπερ ἦν ἐν ἀρχαῖς ἡ φύσις ἀναμορφούμεθα.\n\nθ. Ὅτι δὲ ἦν ἀναγκαῖον πεφηνότος ἤδη τοῦ Ἐμμανουὴλ, καὶ τοῦ κατ’ αὐτὸν μυστηρίου παραδειχθέντος ἐν κόσμῳ, τῆς Μωσαϊκῆς λατρείας τοὺς τύπους τοῖς εὐαγγελικοῖς παιδεύμασιν ὑποφέρεσθαι, καὶ ὑπείκειν ὥσπερ ταῖς ἀμείνοσι καὶ τελεωτέραις ἐντολαῖς, ἐσκιαγραφεῖτο πάλιν ὡς ἐν τύπῳ τὸ χρῆμα παχεῖ. Καὶ τίς δὴ οὗτος, ἐρῶ. Ἐπειδὴ γὰρ οὐκ ἔτικτε μὲν ἡ Σάῤῥα, κεκυοφόρηκε δὲ τὸν Ἰσμαὴλ ἡ Ἄγαρ, ὀφρὺν ἀνατείνουσα κατὰ τῆς ἐλευθέρας ἐφωρᾶτο λοιπόν. Σάῤῥα δὲ οὐκ ὀϊστὴν ἐποιεῖτο τὴν ὑπεροψίαν, καὶ δὴ καὶ ἐκάκου τὴν Αἰγυπτίαν. Ἡ δὲ τῆς ἑστίας ἀπέδρα, καὶ ἐπλανᾶτο κατὰ τὴν ἔρημον. Ἤρετο δὲ αὐτὴν ἄγγελος ἐξ οὐρανοῦ, ὅποι τε ἴοι καὶ ὅθεν ἵκοι πάλιν. Ἡ δὲ πρὸς ταῦτά φησιν· Ἀπὸ προσώπου Σάῤῥας τῆς κυρίας μου ἐγὼ ἀποδιδράσκω. Τί οὖν ὁ θεσπέσιος ἄγγελος; Ἀποστράφηθι, φησὶ, πρὸς τὴν κυρίαν σου, καὶ ταπεινώθητι ὑπὸ τὰς χεῖρας αὐτῆς. Προανεδείχθη μὲν γὰρ ὠδίνουσα τὸν Ἰσραὴλ ἡ κατὰ νόμον λατρεία. Οἰκέτις δὲ οὖσα (πνεῦμα γὰρ ἐλεύθερον οὐκ ἦν ἐν αὐτῇ), μονονουχὶ προεκυοφόρησε τῆς νέας καὶ εὐαγγελικῆς παιδεύσεως τὸν ἐξ Αἰγύπτου λαόν. Τοιγάρτοι καὶ πεφρόνηκε μέγα, καὶ ἐδίωκε τοὺς ἐν Χριστῷ, καὶ κατὰ τῶν εὐαγγελικῶν θεσπισμάτων ὑψηλὴν αἴρουσα τὴν ὀφρὺν, πολυτρόπως ἡλίσκετο. Ἐπετίμα γὰρ τοῖς ἁγίοις ἀποστόλοις ἡ τῶν Ἰουδαίων Συναγωγὴ, διαῤῥήδην λέγουσα·","english":"For the Son has become for us salvation and righteousness from God the Father, if indeed it is true that we are justified in him, and, conquering the death that formerly tyrannized us, we run back to incorruption, and are remolded into what nature was in the beginning.\n\nThat it was necessary, when Emmanuel had already appeared and his mystery had been received in the world, for the types of the Mosaic worship to be subordinated to the evangelical teachings and to yield, as it were, to the better and more perfect commandments, was again sketched out, as in a type, thickly. And what this is, I shall say. For since Sarah did not bear, but Hagar conceived Ishmael, she was then found raising her eyebrow against the free woman. And Sarah did not take the contempt lightly, but indeed maltreated the Egyptian woman. And she fled from the hearth and wandered in the desert. An angel from heaven asked her where she was going and whence she had come again. And she said to this: \"I am fleeing from the face of Sarah, my mistress.\" What then did the inspired angel say? \"Return,\" he says, \"to your mistress, and humble yourself under her hands.\" For the worship according to the law was previously shown to be in labor with Israel. And being a handmaid (for there was no free spirit in her), she virtually conceived beforehand the people from Egypt of the new and evangelical instruction. Therefore she also thought highly of herself, and persecuted those in Christ, and, raising her eyebrow high against the evangelical ordinances, was caught in many ways. For the Synagogue of the Jews rebuked the holy apostles, saying explicitly:","structure":"narrative","commentary":[{"unit":"sense","kind":"sense","basis":"text","lemma":"Σωτήριον γὰρ καὶ δικαιοσύνη","severity":"info","text":"Cyril identifies the Son as both 'salvation' and 'righteousness' from the Father, linking soteriology and justification in a single phrase.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"term","kind":"term","basis":"glossary","lemma":"παλινδρομοῦμεν","severity":"info","text":"'We run back' (παλινδρομοῦμεν) conveys a return to original incorruption, a key theme in Cyril's soteriology of restoration.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"scripture","kind":"scripture","basis":"text","lemma":"Ἐμμανουὴλ","severity":"info","text":"Emmanuel (Ἐμμανουὴλ) alludes to Isaiah 7:14 and Matthew 1:23, used by Cyril to denote Christ's incarnation as already present.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"background","kind":"background","basis":"text","lemma":"Σάῤῥα ... Ἄγαρ","severity":"info","text":"The typology of Sarah and Hagar (Genesis 16, 21) is used by Cyril to represent the Law (Sarah) and the synagogue (Hagar), with Hagar's flight and the angel's command prefiguring the subordination of Mosaic worship to the Gospel.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"structure","kind":"structure","basis":"text","lemma":"Προανεδείχθη μὲν γὰρ","severity":"info","text":"Cyril introduces a typological explanation with 'Προανεδείχθη μὲν γὰρ', marking a shift from narrative to allegorical interpretation.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"reception","kind":"reception","basis":"text","lemma":"ἡ τῶν Ἰουδαίων Συναγωγὴ","severity":"info","text":"Cyril personifies the Synagogue as rebuking the apostles, reflecting early Christian anti-Jewish polemic common in Alexandrian exegesis.","cites":[],"named_sources":[],"dropped_cites":[]}],"ambiguities":["The Coptic text is not provided; the Greek text is clear. The phrase 'παχεί' (thickly) in line 8 may be ambiguous, but Cyril likely means 'in a rough or material way' as a typological sketch."],"confidence":"high","notes":[]},{"i":117,"ref":"p117","source":"Παραγγελίᾳ παρηγγείλαμεν ὑμῖν, μὴ διδάσκειν ἐπὶ τῷ ὀνόματι τούτῳ, καὶ ἰδοὺ ἐπληρώσατε τὴν Ἱερουσαλὴμ τῆς διδαχῆς ὑμῶν. Ὁρᾷς ὅπως κατεπαίρεται τῆς Σάῤῥας ἡ Αἰγυπτία, καὶ καταθρασύνεται τῆς ἐλευθέρας τὸ θεραπαινίδιον. Ἀλλ’ ἐνικᾶτο τῷ χρόνῳ, καὶ ἀποδιδράσκει τρόπον τινὰ τιμῶσα τὸ ἐξήνιον, προστάττεται δὲ δι’ ἀγγέλου φωνῆς, μὴ παραιτεῖσθαι τὴν ἐλευθέραν, τουτέστι, τὴν εἰς ἐλεύθερον ἀξίωμα καλοῦσαν παίδευσιν, ταπεινοῦσθαι δὲ μᾶλλον ὑπὸ τὰς χεῖρας αὐτῆς. Ἡ γὰρ διὰ νόμου λατρεία, διὰ σχημάτων ἰοῦσα καὶ τύπων, δουλεύει τρόπον τινὰ τοῖς εὐαγγελικοῖς παιδεύμασιν, ἀμυδρὸν τῆς ἀληθείας τὸ κάλλος ἐφ’ ἑαυτῇ δεικνύουσα. Δι’ ἀγγέλων τοίνυν ὁ πάλαι διὰ Μωσέως ὡρίζετο νόμος, καὶ διὰ φωνῆς ἀγγέλου τοῖς διὰ Χριστοῦ θεσπίσμασιν ὑποφέρειν ὥσπερ προστάσσεται τὸν αὐχένα, καὶ ὑποκλίνεσθαι τῇ ἐλευθέρᾳ, καὶ οὐχ ἑκοῦσα παραχωρεῖν. Τοῦτο γὰρ, οἶμαι, νοητῶς ἐστι τὸ, ὑπὸ χεῖρα τῆς Σάῤῥας γενέσθαι τὴν Ἄγαρ. Μεμνῆσθαι δὲ ἀναγκαῖον, ὡς διαθηκῶν δυάδα τέθεικεν αὐτὰς καὶ ὁ θεσπέσιος Παῦλος, τὴν μὲν εἰς δουλείαν γεννῶσαν, σύστοιχόν τε τῇ νῦν Ἱερουσαλήμ· τὴν δὲ εἰς ἐλευθερίας ἀξίωμα, φημὶ δὴ τὴν Σάῤῥαν. Ὅτι δὲ πεφηνότος ἤδη Χριστοῦ συνανατελεῖ δὴ πάντως τῆς ἐν πνεύματι περιτομῆς ὁ καιρὸς, ἐδιδάσκετο σαφῶς ὁ μακάριος Ἀβραάμ. Ἐθεσμοθέτει γὰρ ὁ Θεὸς, τὸ χρῆναι πληροῦν τὴν περιτομὴν, διὰ σαρκικῶν, οἶμαι, παραδειγμάτων προαναφαίνων τὰ νοητά. Περιτμηθήσεται γάρ σου, φησὶ, πᾶν ἀρσενικόν. Καὶ ταῖς εἰς τοῦτο ῥᾳστώναις ὄλεθρον καὶ ἀπώλειαν ἐπεμέτρει τὴν δίκην·","english":"We gave you a strict command not to teach in this name, and behold, you have filled Jerusalem with your teaching. Do you see how the Egyptian woman vaunts herself against Sarah, and the maidservant insolently defies the free woman? But she was overcome in time, and in a way she runs away, honoring the rein, and is ordered by the voice of an angel not to abandon the free woman—that is, the education that calls to a free status—but rather to humble herself under her hands. For the service through the law, proceeding through figures and types, is in a way enslaved to the teachings of the Gospel, showing upon itself a dim beauty of the truth. So the law formerly defined through Moses was established through angels, and by the voice of an angel it is as if commanded to bow its neck to the ordinances through Christ, to submit to the free woman, and to yield unwillingly. For this, I think, is the spiritual meaning of Hagar coming under the hand of Sarah. It is necessary to recall that the divine Paul also set these as a pair of covenants, the one giving birth to servitude, corresponding to the present Jerusalem, and the other to a status of freedom—I mean Sarah. And that the time of circumcision in spirit would certainly arise together with the manifest appearance of Christ, the blessed Abraham was clearly taught. For God was instituting the law that circumcision must be fulfilled, revealing spiritual things beforehand through fleshly examples, I think. For he says, \"Every male of yours shall be circumcised,\" and for negligence in this he measured out destruction and ruin as the penalty.","structure":"narrative","commentary":[{"unit":"scripture","kind":"scripture","basis":"text","lemma":"Παραγγελίᾳ παρηγγείλαμεν ὑμῖν, μὴ διδάσκειν ἐπὶ τῷ ὀνόματι τούτῳ","severity":"info","text":"Cyril alludes to Acts 5:28, where the apostles are commanded not to teach in the name of Jesus, but here applied to Hagar's defiance.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"background","kind":"background","basis":"text","lemma":"Σάῤῥας","severity":"info","text":"Sarah and Hagar are typologically interpreted: Sarah represents the free covenant (Christianity), Hagar the servile law (Judaism). This allegory is common in Alexandrian exegesis.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"parallel","kind":"parallel","basis":"text","lemma":"διαθηκῶν δυάδα","severity":"info","text":"Cyril explicitly cites Paul's two covenants (Galatians 4:21-31), where Sarah and Hagar symbolize the old and new dispensations.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"term","kind":"term","basis":"glossary","lemma":"περιτομὴν","severity":"info","text":"Circumcision here is spiritualized: the 'circumcision in spirit' refers to Christian baptism or purification, contrasted with the literal Mosaic rite.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"structure","kind":"structure","basis":"text","lemma":"Ἐθεσμοθέτει γὰρ ὁ Θεὸς","severity":"info","text":"Cyril transitions from allegorical narrative to legal prescription, citing God's command for circumcision (Genesis 17:10-14) as a type of spiritual truth.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"reception","kind":"reception","basis":"text","lemma":"ὁ θεσπέσιος Παῦλος","severity":"info","text":"Cyril's reference to Paul as 'divine' reflects the high authority of Pauline epistles in Alexandrian theology, especially in typological exegesis.","cites":[],"named_sources":[],"dropped_cites":[]}],"ambiguities":["The phrase 'τὸ ἐξήνιον' (the rein) is ambiguous: it may refer to Hagar's restraint or to the law's submission; Cyril interprets it as honoring the rein, i.e., yielding.","The identity of 'the angel' is unclear: possibly the angel in Genesis 16:7-11 who commands Hagar to return, or a symbolic figure for divine law."],"confidence":"high","notes":[]},{"i":118,"ref":"p118","source":"ἔφη γὰρ, ὅτι καὶ ἀπερίτμητος ἄρσην, ὃς οὐ περιτμηθήσεται τὴν σάρκα τῆς ἀκροβυστίας αὐτοῦ τῇ ἡμέρᾳ τῇ ὀγδόῃ, ἐξολοθρευθήσεται ἡ ψυχὴ ἐκείνη ἐκ τοῦ γένους αὐτῆς, ὅτι τὴν διαθήκην μου διεσκέδασεν. Ὁρᾷς ὅτι τῆς ἐν πνεύματι καὶ ἀληθείᾳ περιτομῆς τύπος ὥσπερ τις ἐν σαρκὶ προεδείκνυτο. Πράττεται γὰρ τῇ ὀγδόῃ, καθ’ ἣν ἐκ νεκρῶν ἀνεβίω Χριστός. Καὶ καιρὸς ἦν ἤδη τοῦ μεταλαχεῖν ἁγίου Πνεύματος, καὶ τὴν ἐν αὐτῷ δέχεσθαι περιτομὴν, οὐ σάρκα λυποῦντος, ἀλλὰ πνεῦμα καθαίροντος· οὐ σωματικῶν ἀπαλλάττοντος ῥύπων, ἀλλὰ ψυχικῶν ἡμᾶς νοσημάτων ἀπολύοντος. Ὅτε γὰρ ἀνεβίω Χριστὸς, καταλύσας τοῦ θανάτου τὸ κράτος, τότε δὴ, τότε καὶ ἀπαρχὴν ὥσπερ τινὰ τοῦ ἁγίου Πνεύματος τοῖς ἁγίοις ἐνέθηκε μαθηταῖς. Ἐνεφύσησε γὰρ, φησὶν, εἰς αὐτοὺς λέγων· Λάβετε Πνεῦμα ἅγιον. Συλλήψεται δὲ τῷ λόγῳ καὶ ὁ σοφώτατος Ἰωάννης, λέγων· Οὐδέπω γὰρ ἦν Πνεῦμα ἅγιον, ὅτι Ἰησοῦς οὐδέπω ἐδοξάσθη. Δεδόξασται μὲν γὰρ, ἐγηγερμένος ἐκ νεκρῶν, κατὰ τὴν ὀγδόην. Τοιγάρτοι καὶ εἰς ἡμᾶς ἠνέχθη τὸ πνεῦμα, καὶ ἐν αὐτῷ περιτετμήμεθα περιτομῇ ἀχειροποιήτῳ καὶ νοητῇ. Ἁνδάνει γὰρ οὗτος Θεῷ τῆς περιτομῆς ὁ τρόπος. Καὶ γοῦν ὁ θεσπέσιος Παῦλος ὧδέ πή φησιν· Οὐ γὰρ ὁ ἐν τῷ φανερῷ Ἰουδαῖός ἐστιν. οὐδὲ ἡ ἐν τῷ φανερῷ ἐν σαρκὶ περιτομὴ, ἀλλ’ ὁ ἐν τῷ κρυπτῷ Ἰουδαῖος, καὶ περιτομὴ καρδίας ἐν πνεύματι, οὐ γράμματι. Οὗ ὁ ἔπαινος οὐκ ἐξ ἀνθρώπων, ἀλλ’ ἐκ τοῦ Θεοῦ.","english":"For he said that also an uncircumcised male, who will not be circumcised in the flesh of his foreskin on the eighth day, that soul will be destroyed from its kind, because it has broken my covenant. You see that a type of the circumcision in spirit and truth was prefigured as it were in the flesh. For it is performed on the eighth day, on which Christ rose from the dead. And it was already time to partake of the Holy Spirit, and to receive the circumcision in him, not one that grieves the flesh, but one that purifies the spirit; not one that removes bodily filth, but one that releases us from spiritual diseases. For when Christ rose, having destroyed the power of death, then indeed, then he also instilled a kind of firstfruits of the Holy Spirit into the holy disciples. For he breathed on them, it says, saying: Receive the Holy Spirit. And the most wise John will also concur with the word, saying: For the Holy Spirit was not yet present, because Jesus had not yet been glorified. For he has been glorified, having been raised from the dead, on the eighth day. Therefore the Spirit was brought to us as well, and we have been circumcised in him with a circumcision not made by hands and intelligible. For this manner of circumcision is pleasing to God. And indeed the divine Paul says somewhere: For the Jew is not the one in the visible, nor is the circumcision in the flesh the visible one, but the Jew in the hidden, and circumcision of the heart in spirit, not in letter. Whose praise is not from men, but from God.","structure":"narrative","commentary":[{"unit":"scripture","kind":"scripture","basis":"text","lemma":"ἐξολοθρευθήσεται ἡ ψυχὴ ἐκείνη ἐκ τοῦ γένους αὐτῆς, ὅτι τὴν διαθήκην μου διεσκέδασεν","severity":"info","text":"Cyril paraphrases Genesis 17:14 LXX, which threatens excommunication for the uncircumcised male who breaks the covenant.","cites":[],"named_sources":["Septuagint Genesis 17:14"],"dropped_cites":[]},{"unit":"scripture","kind":"scripture","basis":"text","lemma":"Λάβετε Πνεῦμα ἅγιον","severity":"info","text":"Cyril attributes to Christ the words 'Receive the Holy Spirit,' likely alluding to John 20:22, where Jesus breathes on the disciples.","cites":[],"named_sources":["John 20:22"],"dropped_cites":[]},{"unit":"scripture","kind":"scripture","basis":"text","lemma":"Οὐδέπω γὰρ ἦν Πνεῦμα ἅγιον, ὅτι Ἰησοῦς οὐδέπω ἐδοξάσθη","severity":"info","text":"Cyril cites a saying of 'the most wise John' (the Evangelist), not a direct Johannine verse but a theological summary of John 7:39 or similar.","cites":[],"named_sources":["John 7:39 (paraphrase)"],"dropped_cites":[]},{"unit":"scripture","kind":"scripture","basis":"text","lemma":"Οὐ γὰρ ὁ ἐν τῷ φανερῷ Ἰουδαῖός ἐστιν... περιτομὴ καρδίας ἐν πνεύματι, οὐ γράμματι","severity":"info","text":"Cyril quotes Paul (likely Galatians or Romans) on spiritual circumcision, though the exact source is not given; it echoes Galatians 5:6 or Romans 2:28-29.","cites":[],"named_sources":["Paul (Galatians 5:6 or Romans 2:28-29)"],"dropped_cites":[]},{"unit":"background","kind":"background","basis":"text","lemma":"ὀγδόῃ","severity":"info","text":"The eighth day (ὀγδόῃ) links circumcision to Christ's resurrection, which Cyril places on the eighth day (Sunday after Easter), a common patristic typology.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"term","kind":"term","basis":"text","lemma":"περιτομῇ ἀχειροποιήτῳ καὶ νοητῇ","severity":"info","text":"'Circumcision not made by hands and intelligible' (ἀχειροποιήτῳ καὶ νοητῇ) contrasts physical circumcision with a spiritual, non-material rite received through the Holy Spirit.","cites":[],"named_sources":[],"dropped_cites":[]}],"ambiguities":["The exact scriptural source for the saying of 'the most wise John' is not given; it may be a loose paraphrase of John 7:39 or a lost tradition.","The Pauline quotation is not identified by epistle; it may conflate several passages on spiritual circumcision."],"confidence":"high","notes":[]},{"i":119,"ref":"p119","source":"ι. Ἀπρακτούσης δὲ ὅτι τῆς ἐν νόμῳ λατρείας, καὶ κατακρατούσης ἤδη τῆς νέας καὶ ἐν Χριστῷ, καὶ τῶν ἐν πίστει λαῶν ἀναδεδειγμένων, οἳ καὶ ἐν τοῖς τῆς ἐλευθέρας τέθεινται τέκνοις τὸ δουλοπρεπὲς οὐκ ἔχοντες πνεῦμα (διακεκράγασι γάρ· Ἀββᾶ, ὁ Πατὴρ), καιρὸς ἦν ἤδη, τὴν τῶν Ἰουδαίων ἀποπέμπεσθαι συναυλίαν καὶ Συναγωγὴν, καὶ ἀπόκληρον ὥσπερ τῆς ἐπαγγελίας τὸν ἐξ αὐτῆς γενέσθαι λαόν. Καὶ μὴν ὅτι καὶ ἐπιστρέψει κατὰ καιροὺς, καὶ ἔσται δεκτὴ, τεύξεται δὲ καὶ τῆς ἄνωθεν καὶ παρὰ Πατρὸς ἡμερότητος, τὸν τῶν ὄλων Σωτῆρα καὶ Λυτρωτὴν ἐπιγινώσκουσα, σημαίνει δὴ πάλιν τὸ Γράμμα τὸ ἱερόν. Ἔπαιζον μὲν γὰρ ἀλλήλοιν ἐπιθρώσκοντα τὰ μειράκια, Ἰσαὰκ δηλονότι, καὶ μέντοι καὶ Ἰσμαήλ. Δίωξις δὲ, οἶμαί που, τῆς παιδιᾶς ἦν ὁ τρόπος· καὶ εἴπετο μὲν διώκων ὁ Ἰσμαὴλ, κατεφωρᾶτο δὲ φεύγων ὁ Ἰσαάκ. Ἀλλ’ ἠγανάκτει πρὸς τοῦτο τῆς ἐλευθέρας ὁ νοῦς, φημὶ δὴ τῆς Σάῤῥας. Καὶ δὴ καὶ ἔφασκε πρὸς τὸν θεσπέσιον Ἀβραάμ· Ἔκβαλε τὴν παιδίσκην ταύτην καὶ τὸν υἱὸν αὐτῆς· οὐ γὰρ μὴ κληρονομήσει ὁ υἱὸς τῆς παιδίσκης ταύτης μετὰ τοῦ υἱοῦ μου Ἰσαάκ. Καὶ οὐκ ἀτάραχος μὲν ὁ λόγος ἦν ἐν ὠσὶν Ἀβραάμ. Ἤκουσε δὲ παρὰ Θεοῦ, τὸ χρῆναι τοῖς τῆς Σάῤῥας καταπείθεσθαι λόγοις. Καὶ δὴ καὶ ἄρτοις καὶ ὕδασι τὴν Ἄγαρ ἐφοδιάσας, ὁμοῦ τῷ παιδὶ τῆς δεσποτικῆς ἑστίας ἀπελθεῖν ἐκέλευεν. Ἡ δὲ ᾤχετο μὲν ἀλύουσα καὶ δεδακρυμένη· πλὴν ἐπλανᾶτο κατὰ τὴν ἔρημον. Κινδυνεύοντος δὲ τοῦ παιδίου καὶ κατοιμώζοντος, Διήνοιξε, φησὶν, ὁ Θεὸς τοὺς ὀφθαλμοὺς τῆς Ἄγαρ, καὶ εἶδε πηγὴν ὕδατος ζῶντος, καὶ ἐπότισεν αὐτό.","english":"When the service prescribed by the law was already inoperative, and the new service in Christ was prevailing, and the peoples of faith had been brought forth, who are placed among the children of the free woman, not having a servile spirit (for they have cried out, \"Abba, Father\"), it was already time to dismiss the band and Synagogue of the Jews, and for the people from it to become disinherited, as it were, from the promise. And yet, that it will return at certain times and be accepted, and will also obtain gentleness from above and from the Father, when it recognizes the Savior and Redeemer of all, the sacred text again indicates. For the boys, namely Isaac and also Ishmael, were playing together, leaping at each other. The manner of the play was, I think, a chase; and Ishmael was pursuing, while Isaac was caught fleeing. But the mind of the free woman, I mean Sarah, was indignant at this. And she indeed said to the divine Abraham, \"Cast out this maidservant and her son; for the son of this maidservant shall not inherit with my son Isaac.\" And the speech was not untroubling in Abraham's ears. But he heard from God that he must comply with Sarah's words. And so, having supplied Hagar with bread and water, he ordered her to depart from the master's hearth together with the child. She went away distressed and in tears; but she wandered in the desert. When the child was in danger and lamenting, God, it says, opened the eyes of Hagar, and she saw a spring of living water, and gave him to drink.","structure":"narrative","commentary":[{"unit":"sense","kind":"sense","basis":"text","lemma":"ἀπρακτούσης","severity":"info","text":"Cyril asserts that the Mosaic service has become inoperative, marking a supersessionist view of salvation history.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"scripture","kind":"scripture","basis":"text","lemma":"Ἀββᾶ, ὁ Πατὴρ","severity":"info","text":"The cry 'Abba, Father' echoes Romans 8:15, where Paul describes believers addressing God with intimate trust.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"background","kind":"background","basis":"text","lemma":"Συναγωγὴν","severity":"info","text":"Cyril uses 'Synagogue' to denote the Jewish community as a whole, a common patristic trope contrasting it with the Church.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"scripture","kind":"scripture","basis":"text","lemma":"Ἔκβαλε τὴν παιδίσκην ταύτην","severity":"info","text":"The narrative of Hagar's expulsion and Ishmael's danger alludes to Genesis 21:9-19, which Cyril reads typologically.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"reception","kind":"reception","basis":"text","lemma":"πηγὴν ὕδατος ζῶντος","severity":"info","text":"The 'spring of living water' prefigures baptism and spiritual refreshment, a common typology in Alexandrian exegesis.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"structure","kind":"structure","basis":"text","lemma":"Καὶ μὴν ὅτι","severity":"info","text":"Cyril transitions from supersession to a promise of Jewish restoration, using 'and yet' to signal a dialectical move.","cites":[],"named_sources":[],"dropped_cites":[]}],"ambiguities":["The phrase 'ἀπρακτούσης ... τῆς ἐν νόμῳ λατρείας' could be read as either the law's cultic service being ineffective or simply no longer practiced; Cyril likely intends the former.","The identity of 'the child' in the final sentence is ambiguous in the Greek (αὐτό), but context points to Ishmael."],"confidence":"high","notes":[]},{"i":120,"ref":"p120","source":"Ἄθρει δὴ οὖν ὅπως πρὸς τὴν τοῦ μυστηρίου γνῶσιν οὐκ ἀσυντελὲς οὐδὲ αὐτό που τάχα τῶν νηπίων τὸ ἄθυρμα. Ἐδίωκε μὲν γὰρ ὁ Ἰσμαὴλ τὸν Ἰσαάκ. Ἀλλ’ ὅτι διώξει κατὰ καιροὺς ὁ ἐκ τῆς θεραπαίνης, τουτέστιν, ὁ Ἰσμαὴλ, τὸν ἐκ τῆς ἐλευθέρας, ἤγουν τὸν ἐν πίστει καὶ ἐν Χριστῷ λαὸν, διεσάφει λέγων ὁ μακάριος Παῦλος, ἐπί τε τοῦ Ἰσμαὴλ καὶ τοῦ Ἰσαὰκ οὕτω λέγων· Ἀλλ’ ὥσπερ τότε ὁ κατὰ σάρκα γεννηθεὶς ἐδίωκε τὸν κατὰ πνεῦμα, οὕτω καὶ νῦν. Ἐπειδὴ δὲ πεπολέμηκε τοῖς ἐξ ἐλευθέρας ὁ Ἰσμαὴλ, ἐκπέμπεται λοιπὸν ἡ τῶν Ἰουδαίων Συναγωγὴ, στυγνὸν καὶ ἀλιπαρὲς ἐφόδιον ἔχουσα, ἄρτον τε καὶ ὕδωρ. Τουτέστιν, ἐπιμετρηθέντα τρόπον τινὰ γνώσεώς τε καὶ εὐσεβείας λόγον, δι’ ὧν ἦν εἰκὸς οὐκ εἰσάπαν οἰχήσεσθαι πρὸς τὸ ἐκτεθνάναι δεῖν. Ἔφη γάρ που Θεὸς, λείψανον ὥσπερ τι καὶ σπέρμα βραχὺ τῆς κατὰ νόμον ἐπιεικείας καταλελοιπὼς ἐν τῷ Ἰσραήλ· Καὶ ἔσομαι αὐτοῖς εἰς ἁγίασμα μικρὸν ἐν ταῖς χώραις, οὗ ἐὰν εἰσέλθωσιν ἐκεῖ. Μικρὸν δέ φησιν ἁγίασμα γενήσεσθαι τοῖς ἐξ Ἰσραὴλ, μετά γε τὴν ἐν τοῖς ἔθνεσι διασποράν, διά τοι τὸ μὴ ἄγαν τῶν Ἰουδαίων εὐσθενὲς εἰς τὸ δύνασθαι, φημὶ, κἂν γοῦν τὸν διὰ Μωσέως ἀποπεραίνειν νόμον, ὀλίγιστα δὲ καὶ μόλις ἐπιτηρεῖν, τὴν ἐν σαρκί που τάχα περιτομὴν, καὶ ἀργίαν τὴν ἐν Σαββάτῳ. Ὕδατι τοίνυν καὶ ἄρτοις ἐφοδιάζεται μόλις ἡ εἰς δουλείαν γεννῶσα, τουτέστιν, ἡ τῶν Ἰουδαίων Συναγωγή. Καὶ δεδυσφόρηκε μὲν Ἀβραὰμ ἀποτρεχούσης τῆς Ἄγαρ, ἠφίει δ’ οὖν ὅμως Θεοῦ προστάττοντος. Ἐλύπει μὲν γὰρ ὁμολογουμένως τοὺς ἁγίους ἀποστόλους καὶ εὐαγγελιστὰς ἐκπίπτων ὁ Ἰσραήλ.","english":"Observe then how not even the plaything of infants, perhaps, is without purpose for the knowledge of the mystery. For Ishmael pursued Isaac. But that at times the one from the handmaid, that is, Ishmael, would pursue the one from the free woman, namely, the people in faith and in Christ, the blessed Paul made clear, speaking thus concerning both Ishmael and Isaac: \"But just as then the one born according to the flesh pursued the one according to the spirit, so also now.\" And since Ishmael had made war on those from the free woman, the Synagogue of the Jews is then sent forth, having a gloomy and squalid provision, bread and water. That is, a measure, as it were, of knowledge and piety was meted out, through which it was likely that they would not utterly perish as was necessary. For God said somewhere, having left behind, as it were, a remnant and a small seed of the equity according to the law in Israel: \"And I will be for them a small sanctuary in the lands, wherever they may enter there.\" He says he will become a small sanctuary for those from Israel, after the dispersion among the nations, because of the not very robust strength of the Jews to be able, I mean, even to complete the law through Moses, and to observe, very little and with difficulty, the circumcision in the flesh, perhaps, and the rest on the Sabbath. With water and bread, then, the one who gives birth into servitude, that is, the Synagogue of the Jews, is barely provisioned. And Abraham was distressed at Hagar's departure, yet he let her go nonetheless at God's command. For it grieved the holy apostles and evangelists, admittedly, that Israel was falling away.","structure":"narrative","commentary":[{"unit":"sense","kind":"sense","basis":"text","lemma":"ἄθυρμα","severity":"info","text":"Cyril calls the narrative of Ishmael and Isaac a 'plaything of infants' (τῶν νηπίων τὸ ἄθυρμα), suggesting that even seemingly trivial details of the patriarchal story carry typological meaning.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"scripture","kind":"scripture","basis":"text","lemma":"Pauline citation","severity":"info","text":"Cyril attributes to Paul a saying about Ishmael and Isaac: 'But just as then the one born according to the flesh pursued the one according to the spirit, so also now.' This is not a direct quotation from the Pauline corpus but a paraphrase or lost tradition.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"scripture","kind":"scripture","basis":"text","lemma":"God's saying","severity":"info","text":"Cyril cites God's promise: 'And I will be for them a small sanctuary in the lands, wherever they may enter there.' This appears to be a loose citation of a prophetic text, possibly Ezekiel 11:16 LXX, though the wording differs.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"background","kind":"background","basis":"text","lemma":"Hagar and Ishmael","severity":"info","text":"Cyril interprets Hagar (the handmaid) as a type of the Synagogue and Ishmael as the Jewish people, while Sarah (the free woman) and Isaac represent the Church. This typology is common in patristic exegesis.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"reception","kind":"reception","basis":"text","lemma":"Pauline typology","severity":"info","text":"Cyril's reading of the Ishmael-Isaac story as a type of the relationship between Judaism and Christianity reflects a tradition that may be traced to Paul's allegorical interpretation of Hagar and Sarah in Galatians 4:21-31.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"caution","kind":"caution","basis":"text","lemma":"Pauline citation","severity":"caution","text":"The Pauline saying cited by Cyril is not found in the canonical letters; it may be a paraphrase or a citation from a lost Pauline source, and its authenticity is uncertain.","cites":[],"named_sources":[],"dropped_cites":[]}],"ambiguities":["The identity of the Pauline citation is unclear; it may be a paraphrase of Galatians 4:29 or a lost tradition.","The source of the divine saying about a 'small sanctuary' is uncertain; it may be a conflation of Ezekiel 11:16 LXX and other prophetic texts."],"confidence":"high","notes":[]},{"i":121,"ref":"p121","source":"Πλὴν ἀπενοσφίζοντο καὶ οὐχ ἑκόντες αὐτοῦ, διά τοι τὸ τῷ Θεῷ δοκοῦν καὶ τὴν εἰς Χριστὸν ἀγάπησιν. Καὶ γοῦν ὁ θεσπέσιος γράφει Παῦλος, Ὅτι λύπη μοί ἐστι μεγάλη, καὶ ἀδιάλειπτος ὀδύνη τῇ καρδίᾳ μου. Ηὐχόμην γὰρ αὐτὸς ἐγὼ ἀνάθεμα εἶναι ἀπὸ Χριστοῦ, ὑπὲρ τῶν ἀδελφῶν τῶν συγγενῶν μου τῶν κατὰ σάρκα, οἵτινές εἰσιν Ἰσραηλῖται. Ἀπόπεμπτος δὲ γενομένη ἡ τῶν Ἰουδαίων μήτηρ, μακροὺς ἐπλανᾶτο χρόνους· καὶ κεκινδύνευκε μὲν ἀπολέσθαι λοιπὸν εἰς τὸ παντελές. ἀλλ’ εἰ κραυγάσειαν ἀναβοῶντες κατὰ καιροὺς πρὸς Θεὸν, πάντη τε καὶ πάντως ἐλεηθήσονται. Διανοίξει γὰρ αὐτῶν τῆς διανοίας τοὺς ὀφθαλμοὺς, καὶ ὄψονται καὶ αὐτοὶ τὴν πηγὴν τοῦ ζῶντος ὕδατος, τουτέστι, Χριστόν· καὶ δὴ καὶ πιόντες, ἐν αὐτῷ ζήσονται. Λουσάμενοί τε καὶ καθαροὶ γενήσονται, κατὰ τὴν τοῦ προφήτου φωνήν. Ὅτι δέ ἐστι πηγὴ ζωῆς ὁ Χριστὸς, σαφηνιεῖ λέγων ὁ Ψαλμῳδὸς πρὸς τὸν ἐν οὐρανοῖς Πατέρα καὶ Θεόν· Ὡς ἐπλήθυνας τὸ ἔλεός σου ὁ Θεός! οἱ δὲ υἱοὶ τῶν ἀνθρώπων, ἐν σκέπῃ τῶν πτερύγων σου ἐλπιοῦσι· μεθυσθήσονται ἀπὸ πιότητος οἴκου σου, καὶ τὸν χειμάῤῥουν τῆς τρυφῆς σου ποτιεῖς αὐτοὺς, ὅτι παρὰ σοὶ πηγὴ ζωῆς, Οὐχ ἕτερος δὲ παρὰ ταύτην, ἢ ὁ Χριστός. Δι’ οὗ καὶ μεθ’ οὗ τῷ Θεῷ καὶ Πατρὶ ἡ δόξα καὶ τὸ κράτος, σὺν τῷ ἁγίῳ καὶ ὁμοουσίῳ αὐτοῦ καὶ ζωοποιῷ Πνεύματι, εἰς τοὺς σύμπαντος καὶ ἀτελευτήτους αἰῶνας τῶν αἰώνων. Ἀμήν.","english":"Nevertheless, they were estranged from him, and not willingly, because of what seemed good to God and their love for Christ. Indeed, the divine Paul writes, \"For it is a great grief to me, and an unceasing pain in my heart. For I myself prayed to be an anathema from Christ, for the sake of my brothers, my kinsmen by blood, who are Israelites.\" And the mother of the Jews, having been sent away, wandered for long ages; and she was in danger of being utterly destroyed. But if they should cry out, shouting to God at the right times, they will be pitied in every way and completely. For he will open the eyes of their mind, and they themselves will see the spring of living water, that is, Christ; and indeed, having drunk, they will live in him. And having bathed, they will become clean, according to the voice of the prophet. And that Christ is a spring of life, the Psalmist will make clear, saying to the Father and God in the heavens, \"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 the fatness of your house, and you will water them with the winter torrent of your delight, because with you is the spring of life.\" And this is none other than Christ. Through whom and with whom glory and power belong to God and Father, together with his holy, consubstantial, and life-giving Spirit, for all the universal and unending ages of ages. Amen.","structure":"narrative","commentary":[{"unit":"scripture","kind":"scripture","basis":"text","lemma":"Παῦλος","severity":"info","text":"Cyril attributes to Paul a quotation not found in the canonical epistles; it may be a paraphrase or a lost tradition.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"term","kind":"term","basis":"glossary","lemma":"πηγὴ ζωῆς","severity":"info","text":"The phrase 'spring of life' is a Christological title, equating Christ with the source of living water, a common motif in Cyril's exegesis.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"scripture","kind":"scripture","basis":"text","lemma":"Ψαλμῳδὸς","severity":"info","text":"The Psalmist quotation is not a direct citation of any known psalm; it may be a conflation or a liturgical adaptation.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"background","kind":"background","basis":"background","lemma":"ἀνάθεμα","severity":"info","text":"The term 'anathema' here means a curse or offering; Cyril uses it to express Paul's hypothetical self-sacrifice for his kinsmen.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"structure","kind":"structure","basis":"text","lemma":"Ἀπόπεμπτος","severity":"info","text":"The passage shifts from a Pauline citation to an allegory of the Jewish mother (synagogue) wandering, then to a promise of redemption through Christ.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"reception","kind":"reception","basis":"text","lemma":"ὁμοουσίῳ","severity":"info","text":"The doxology with 'consubstantial' reflects post-Nicene Trinitarian orthodoxy, typical of Cyril's theological framework.","cites":[],"named_sources":[],"dropped_cites":[]}],"ambiguities":["The source of the Pauline quotation is uncertain; it may be a paraphrase or from a non-canonical tradition.","The Psalmist citation does not match any known psalm exactly; it could be a composite or a liturgical text."],"confidence":"high","notes":[]},{"i":122,"ref":"p122","source":"Περὶ τοῦ Ἀβραὰμ καὶ τοῦ Ἰσαάκ.\n\nα. Καὶ ἐγένετο μετὰ τὰ ῥήματα ταῦτα, ὁ Θεὸς ἐπείραζε τὸν Ἀβραὰμ, καὶ εἶπε πρὸς αὐτόν· Ἀβραὰμ, Ἀβραάμ. Ὁ δὲ εἶπεν· Ἰδοὺ ἐγώ. Καὶ εἶπε· Λάβε τὸν υἱόν σου τὸν ἀγαπητὸν, ὃν ἠγάπησας, τὸν Ἰσαὰκ, καὶ πορεύθητι εἰς τὴν γῆν τὴν ὑψηλὴν, καὶ ἀνένεγκε αὐτὸν εἰς ὁλοκάρπωσιν ἐφ’ ἒν τῶν ὀρέων ὧν ἄν σοι εἴπω. Τοιαῦτα μὲν δὴ τὰ θεόθεν διηγγελμένα. Ἀμελλητὶ οὖν ὁ δίκαιος ἐπισάξας τὴν ὄνον αὐτοῦ, καθὰ γέγραπται, δυοῖν δὲ μόνοιν οἰκέταιν ἕπεσθαι διειπὼν, καὶ τὸν ἀγαπητὸν ἁρπάσας υἱὸν, ἐπὶ τὴν θυσίαν ᾤχετο. Ἐπειδὴ δὲ εἰς τὸν ἱερὸν ἐκεῖνον ἀφῖκτο χῶρον τρίτῃ μόλις ἡμέρᾳ, Καθίσατε αὐτοῦ μετὰ τῆς ὄνου, τοῖς οἰκέταις φησίν· ἐγὼ δὲ καὶ τὸ παιδάριον διελευσόμεθα ἕως ὧδε, καὶ προσκυνήσαντες ἀναστρέψομεν πρὸς ὑμᾶς. Ἐπιφορτίσας δὲ τὸν υἱὸν τοῖς εἰς ὁλοκάρπωσιν ξύλοις, καὶ βαδίζειν οὕτως ἀναπείσας, ἠκολούθει. Ἐπειδὴ δὲ τὸ παιδάριον ἀνεπυνθάνετο τοῦ πατρὸς, λέγον· Ἰδοὺ τὸ πῦρ καὶ τὰ ξύλα, ποῦ ἔστι τὸ πρόβατον εἰς ὁλοκάρπωσιν; Ὁ Θεὸς, φησὶν, ὄψεται ἑαυτῷ πρόβατον εἰς ὁλοκάρπωσιν, τέκνον. Ἀναδειμάμενος δὲ τὸ θεῖον ἐκεῖνο θυσιαστήριον, ἐπισωρεύει τὰ ξύλα. Συμποδίσαντα δὲ καὶ τὸ μειράκιον ἐπ’ αὐτοῖς, καὶ δὴ καὶ τῆς μαχαίρας ἐπειλημμένον, ἀγγέλου διακωλύει φωνὴ, μὴ δὴ χρῆναι λέγουσα τὸ παιδάριον ἀποσφάττειν αὐτόν. ἐγνωκέναι γὰρ τὸν Θεὸν ἤδη τὴν ἐνυπάρχουσαν αὐτῷ πρόθεσιν ἀγαθήν. Εἶτα κριὸν τῶν κεράτων· ἐξηρτημένον ἐν φυτῷ Σαβὲκ κατιδὼν ὁ δίκαιος, ἀναπληροῖ τὴν θυσίαν, ἀντὶ τοῦ παιδὸς ἀναφέρων αὐτόν. Κάτεισι δὲ οὕτως πρὸς τοὺς οἰκέτας, ὑγιᾶ φέρων αὐτοῖς τὸν υἱόν.","english":"Concerning Abraham and Isaac.\n\nAnd it came to pass after these words, God tested Abraham and said to him, \"Abraham, Abraham.\" And he said, \"Here I am.\" And he said, \"Take your beloved son, whom you loved, Isaac, and go to the high land, and offer him as a whole burnt offering on one of the mountains which I will tell you.\" Such indeed were the things announced from God. Without delay, therefore, the righteous one, having saddled his donkey, as it is written, and having instructed that only two servants should follow, and having taken his beloved son, set out for the sacrifice. When he arrived at that sacred place on the third day with difficulty, he said to the servants, \"Sit here with the donkey; I and the boy will go as far as here, and after worshipping we will return to you.\" Having loaded the son with the wood for the whole burnt offering, and having persuaded him to walk thus, he followed. When the boy inquired of his father, saying, \"Behold the fire and the wood, where is the sheep for the whole burnt offering?\" he said, \"God will see to a sheep for himself for the whole burnt offering, child.\" Having built that divine altar, he heaps up the wood. And when he had bound the youth upon it and had already taken hold of the knife, a voice of an angel prevented him, saying that he should not slay the boy, for God already knew the good intention present in him. Then the righteous one, seeing a ram caught by the horns in a Sabek bush, fulfills the sacrifice, offering it instead of the child. And thus he goes down to the servants, bringing them the son safe and sound.","structure":"narrative","commentary":[{"unit":"sense","kind":"sense","basis":"text","lemma":"Περὶ τοῦ Ἀβραὰμ καὶ τοῦ Ἰσαάκ","severity":"info","text":"The heading introduces a typological reading of the binding of Isaac, a common theme in Cyril's Glaphyra.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"scripture","kind":"scripture","basis":"text","lemma":"ἐπείραζε","severity":"info","text":"Cyril adapts the Genesis 22 narrative, but here God 'tests' Abraham, echoing LXX Genesis 22:1, though the LXX uses ἐπείρασεν.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"background","kind":"background","basis":"background","lemma":"Σαβὲκ","severity":"info","text":"The 'Sabek bush' is a transliteration of the Hebrew שְׂבַךְ (thicket), found in LXX Genesis 22:13. Cyril retains the Semitic term, indicating his reliance on the Greek Old Testament.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"parallel","kind":"parallel","basis":"text","lemma":"κριὸν τῶν κεράτων· ἐξηρτημένον","severity":"info","text":"Cyril's detail of the ram caught by the horns in a bush is not in the biblical text but appears in Jewish and early Christian retellings (e.g., Josephus, Antiquities 1.13.4).","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"reception","kind":"reception","basis":"background","lemma":"ἀγγέλου διακωλύει φωνὴ","severity":"info","text":"The angelic intervention preventing the sacrifice is a haggadic expansion, later influential in Byzantine iconography and liturgy.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"caution","kind":"caution","basis":"text","lemma":"ἀναδειμάμενος","severity":"caution","text":"The verb ἀναδειμάμενος is a hapax in Cyril; it likely means 'having built up' (from ἀνα- and δέμω), but the form is uncertain and may be a scribal error for ἀναδειμάμενος or ἀναδειμάμενος.","cites":[],"named_sources":[],"dropped_cites":[]}],"ambiguities":["The Greek text conflates elements from Genesis 22 with later Jewish traditions; the precise source of the angelic voice and the ram in the bush is not specified by Cyril.","The verb ἀναδειμάμενος is ambiguous in form and meaning; the translation 'having built' is conjectural."],"confidence":"high","notes":[]},{"i":123,"ref":"p123","source":"Τὸ μὲν οὖν τῆς ἱστορίας ἐπιτεμόντες πλάτος, καὶ ὡς ἐν βραχεῖ συνενεγκόντες λόγῳ τὸ λυσιτελοῦν εἰς ἀπόδειξιν τοῦ, διὰ τούτων τὸ περὶ τοῦ Σωτῆρος ἡμῶν προανατυποῦσθαι μυστήριον, κατὰ δύναμιν πάλιν τὴν ἑαυτῶν λαμβάνοντες, ἐξειπεῖν οὐκ ὀκνήσομεν. Εἰ δὲ δὴ μὴ πάντα ἕποιτο λόγῳ τὰ ἐν ταῖς ἱστορίαις κείμενα, καταιτιάσθω μηδείς. Ἐν γὰρ τῷ περιττῷ τῆς ἱστορίας πολλάκις κρύπτεται τὸ πνευματικόν· ὥσπερ οὖν ἀμέλει καὶ τὰ λίαν εὐοσμότατα τῶν ἐν λειμῶσιν ἀνθέων εἰκαίοις ἔξωθεν φύλλοις περιχλαινίζεται, ἅπερ εἴ τις ἀποτέμοι, γυμνὸν εὑρήσει τὸ ὠφελοῦν τε καὶ χρήσιμον. Εἰσίτω δὴ τοίνυν ἡμῖν τῆς ἀλληγορίας ὁ λόγος.\n\nβ. Τὸ μὲν οὖν πειράζεσθαι τὸν μακάριον Ἀβραὰμ, καὶ θύειν ἐπιτάττεσθαι τὸν υἱὸν τὸν ἀγαπητὸν, δυσφοροῦντα μὲν, κατὰ τὸ εἰκὸς, ὡς γεννήτορα, καὶ θερμῷ τῆς φύσεως κέντρῳ πρὸς φιλοστοργίαν νυσσόμενον, προτιμῶντα δ’ οὖν ὅμως τὸ ἐκ τοῦ πράγματος ἀγαθὸν, αὐτὸ δὴ πάλιν ἡμῖν καὶ σφόδρα σαφῶς ἐκεῖνο δηλοῖ τὸ παρὰ τοῦ Σωτῆρος εἰρημένον, Οὔτω γὰρ ἠγάπησεν ὁ Θεὸς τὸν κόσμον, ὡς τὸν Υἱὸν αὐτοῦ τὸν μονογενῆ ἔδωκεν, ἵνα πᾶς ὁ πιστεύων εἰς αὐτὸν, μὴ ἀπόληται, ἀλλ’ ἔχει ζωὴν αἰώνιον. Εἰ γὰρ χρή τι καὶ ἀνθρώπινον εἰπεῖν εἰς ἀπόδειξιν τοῦ νοήματος ἐναργῆ, κατεδάκνετο τρόπον τινὰ πέμπων εἰς θάνατον δι’ ἡμᾶς τὸν Υἱὸν ὁ Θεὸς καὶ Πατὴρ, εἰ καὶ ᾔδει πεισόμενον τῶν λυπούντων οὐδὲν, ἐπεὶ καὶ αὐτὸς ἦν ἀπαθὴς ὡς Θεός. Ὅμως δ’ οὖν τὸ ἐκ τοῦ θανάτου χρήσιμον ἐννοῶν, τὴν ἁπάντων, φημὶ, σωτηρίαν καὶ ζωὴν, τῆς πατρὶ πρεπούσης φιλοστοργίας ἠμέλει. Διὸ δὴ καὶ Παῦλος αὐτὸν ἀπεθαύμαζε, λέγων·","english":"We have cut short the breadth of the history and, having brought together in brief speech what is useful for demonstrating that through these things the mystery concerning our Savior is prefigured, we shall not hesitate to speak, taking up our own ability again. But if not everything set down in the histories should follow the account, let no one blame us. For often the spiritual is hidden in the superfluous part of history; just as, for instance, the most fragrant of the flowers in meadows are clothed outwardly with casual leaves, which, if one should cut them off, one will find the beneficial and useful part bare. So then let the word of allegory enter for us.\n\n2. That the blessed Abraham was tested and ordered to sacrifice his beloved son, being distressed, as is likely, as a parent, and stung by the warm goad of nature toward affection, yet nevertheless preferring the good from the deed—this again clearly reveals to us that very thing spoken by the Savior: \"For God so loved the world that he gave his only-begotten Son, so that everyone who believes in him should not perish but have eternal life.\" For if one must say something human too for a clear demonstration of the meaning, God the Father was in a way stung when sending his Son to death for our sake, even if he knew that he would suffer nothing distressing, since he himself was impassible as God. Nevertheless, considering the benefit from the death—the salvation and life of all, I mean—he disregarded the affection befitting a father. Hence Paul also marveled at him, saying:","structure":"narrative","commentary":[{"unit":"structure","kind":"structure","basis":"text","lemma":"Τὸ μὲν οὖν τῆς ἱστορίας ἐπιτεμόντες πλάτος","severity":"info","text":"Cyril announces a shift from historical narrative to allegorical interpretation, a common structural move in his Glaphyra.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"sense","kind":"sense","basis":"text","lemma":"τὸ πνευματικόν","severity":"info","text":"Cyril contrasts the 'superfluous' historical details (τὸ περιττὸν τῆς ἱστορίας) with the hidden spiritual meaning (τὸ πνευματικόν), using a floral metaphor to justify allegorical reading.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"scripture","kind":"scripture","basis":"text","lemma":"Οὕτω γὰρ ἠγάπησεν ὁ Θεὸς τὸν κόσμον, ὡς τὸν Υἱὸν αὐτοῦ τὸν μονογενῆ ἔδωκεν","severity":"info","text":"Cyril quotes John 3:16 (variant of John 3:16) to link Abraham's sacrifice with God the Father's giving of his only-begotten Son.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"background","kind":"background","basis":"text","lemma":"κατεδάκνετο τρόπον τινὰ πέμπων εἰς θάνατον δι’ ἡμᾶς τὸν Υἱὸν ὁ Θεὸς καὶ Πατὴρ","severity":"info","text":"Cyril uses the human emotion of being 'stung' (κατεδάκνετο) to illustrate the Father's sacrifice, while affirming divine impassibility (ἀπαθὴς ὡς Θεός).","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"reception","kind":"reception","basis":"text","lemma":"Παῦλος αὐτὸν ἀπεθαύμαζε","severity":"info","text":"Cyril invokes Paul's admiration for Abraham's faith, likely referencing Hebrews 11:17-19, though the citation is not completed in this passage.","cites":[],"named_sources":[],"dropped_cites":[]}],"ambiguities":["The specific Pauline passage Cyril intends is not given; the text breaks off after 'λέγων·'."],"confidence":"high","notes":[]},{"i":124,"ref":"p124","source":"Ὅς γε τοῦ ἰδίου Υἱοῦ οὐκ ἐφείσατο, ἀλλ’ ὑπὲρ ἡμῶν πάντων παρέδωκεν αὐτόν. Ἐπὶ τίνι δ’ ἂν γένοιτο δικαίως τὸ θαῦμα τῆς εἰς ἡμᾶς ἀγάπης τοῦ Θεοῦ καὶ Πατρὸς, εἰ μή τι καὶ τῶν ἀβουλήτων ἔδοξεν ὑπομένειν παραδοὺς ὑπὲρ ἡμῶν τὸν ἴδιον Υἱόν; Τοιοῦτον γάρ τοι νοεῖν ἡμᾶς ἀναπείθει τὸ, Οὐκ ἐφείσατο, λέγων ὁ Παῦλος. Ὅπερ οὐκ ἂν ἐπὶ τοῖς τυχοῦσι ῥηθείη ποτὲ, ἀλλ’ ἐπὶ μόνοις τοῖς μεγάλου τινὸς κατανεανιευομένοις πράγματος, ὡς ἐν τῷ, Πλάτυνον τὰ σχοινίσματά σου, καὶ τοὺς πασσάλους σου κατίσχυσον, ἔτι εἰς τὰ δεξιὰ καὶ εἰς τὰ ἀριστερὰ ἐκπέτασον· ἔτι δὲ, ὅτι Πῆξον, μὴ φείσῃ. Καὶ πάλιν, Ῥῦσαι ἀγομένους εἰς θάνατον, καὶ ἐκπρίου κτεινομένους, μὴ φείσῃ. Καὶ ταῦτα μὲν ἡμῖν εἰς τὸ, Λάβε τὸν υἱόν σου τὸν ἀγαπητὸν, εἰρήσεται. Οἱ δὲ τῷ πρεσβύτῃ συμπαρομαρτυροῦντες καὶ συμπαραθέοντες οἰκέται δύο καὶ μέχρι τῆς τρίτης ἡμέρας, τύπος ἂν εἶεν τῶν εἰς δουλείαν κεκλημένων διὰ τοῦ νόμου δύο λαῶν, τοῦ τε Ἰσραὴλ καὶ τοῦ Ἰούδα, φημί. Οἳ καὶ μόνοις χρῆναι τοῖς τοῦ Θεοῦ καὶ Πατρὸς ἀκολουθεῖν ᾤοντο διατάγμασιν, ὥσπερ ἐκεῖνοι τῷ Ἀβραὰμ, οὔπω τὸν δι’ οὗ πάντα νοοῦντες Υἱὸν, οὐδὲ τὸν τοῦ Πατρὸς κληρονόμον ἐπιγινώσκοντες, οὗπερ ἂν εἰσφέροι καλλίστην ἡμῖν τὴν εἰκόνα, μικρὸς καὶ ἐν κόλποις ἔτι τοῦ οἰκείου πατρὸς ὁ Ἰσαὰκ κείμενος, καὶ τὴν δεσπότῃ πρέπουσαν οὔπω φορῶν ἐξουσίαν. Ἦν μὲν γὰρ καὶ ἔστιν ἀεὶ Κύριος καὶ Θεὸς παντέλειος ὁ Υἱός. Τῷ δὲ μὴ πᾶσιν ὑπάρχειν καταφανὴς, καὶ μάλιστα τοῖς ἀνοσίοις Ἰουδαίοις εἰς μόνην ὁρῶσι τὴν σάρκα, μικρός τις εἶναι καὶ ὁ τυχὼν ἐνομίζετο.","english":"He did not spare even His own Son, but gave Him up for all of us. On what basis could the wonder of the love of God and Father toward us rightly occur, unless He seemed to endure something even of the undesirable, by giving up His own Son for us? For Paul, by saying \"He did not spare,\" persuades us to understand something of this kind. This would never be said of ordinary matters, but only of those who are daring in some great deed, as in the phrase, \"Stretch out your ropes and make your pegs strong, and spread out to the right and to the left; and again, 'Fix it, do not spare.'\" And again, \"Rescue those being led to death, and saw through those being killed, do not spare.\" And these things will be said by us concerning, \"Take your beloved son.\" The two servants who accompany and run alongside the old man, even up to the third day, would be a type of the two peoples called to servitude through the law, I mean Israel and Judah. They thought it necessary to follow only the ordinances of God and Father, just as those followed Abraham, not yet understanding the Son through whom all things exist, nor recognizing the heir of the Father, of whom Isaac, small and still lying in the bosom of his own father, and not yet wearing the authority befitting a master, would present to us the finest image. For the Son was and always is Lord and all-perfect God. But because He was not manifest to all, and especially to the impious Jews who look only at the flesh, He was considered to be someone small and ordinary.","structure":"narrative","commentary":[{"unit":"scripture","kind":"scripture","basis":"text","lemma":"Οὐκ ἐφείσατο","severity":"info","text":"Cyril alludes to Paul's phrase 'He did not spare' (cf. Rom 8:32), where Paul speaks of God the Father not sparing His own Son. Cyril expands this into a typological reading of the binding of Isaac.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"background","kind":"background","basis":"text","lemma":"Πλάτυνον τὰ σχοινίσματά σου","severity":"info","text":"The phrase 'Stretch out your ropes and make your pegs strong' is a citation from the LXX version of the story of the binding of Isaac (Gen 22:9-10), where Abraham is instructed to prepare the altar. Cyril uses it to illustrate the notion of 'not sparing' in a great deed.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"term","kind":"term","basis":"text","lemma":"τύπος","severity":"info","text":"Cyril designates the two servants as a 'type' (τύπος) of the two peoples, Israel and Judah, called to servitude through the law. This typological reading is central to Cyril's exegetical method in the Glaphyra.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"structure","kind":"structure","basis":"text","lemma":"Οἱ δὲ τῷ πρεσβύτῃ συμπαρομαρτυροῦντες","severity":"info","text":"Cyril transitions from the Pauline citation to a typological interpretation of the servants accompanying Abraham. This shift marks a move from New Testament proof-text to Old Testament narrative as prefiguration.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"reception","kind":"reception","basis":"text","lemma":"Ἰουδαίοις","severity":"info","text":"Cyril's characterization of Jews as 'impious' and 'looking only at the flesh' reflects a common anti-Jewish polemic in Alexandrian exegesis, which contrasts spiritual (Christian) reading with literal (Jewish) interpretation.","cites":[],"named_sources":[],"dropped_cites":[]}],"ambiguities":["The phrase 'Λάβε τὸν υἱόν σου τὸν ἀγαπητὸν' (Take your beloved son) is not a direct biblical quotation but likely a paraphrase of Gen 22:2, where God commands Abraham to take Isaac. Cyril's source for the Pauline citation 'Οὐκ ἐφείσατο' is not explicitly identified as Romans 8:32, though the context strongly suggests it."],"confidence":"high","notes":[]},{"i":125,"ref":"p125","source":"Συμμετρεῖται δέ πως ἀναλόγως καὶ ταῖς ἁπάντων διανοίαις ἡ περὶ αὐτοῦ γνῶσις. Καὶ μικρὰ μὲν ἐν μικροῖς, μεγάλη δὲ αὖ ἐν μεγάλοις εὑρίσκεται. Καὶ γοῦν οἱ μὲν προφῆταί φασιν, ὅτι Μέγας καὶ φοβερός ἐστιν ἐπὶ πάντας τοὺς περικύκλῳ αὐτοῦ, τουτέστι, τοὺς ἐγγὺς αὐτοῦ γεγονότας διὰ πολλὴν ἄγαν ἀγχίνοιαν. Ὠδίνει δὲ καὶ ὁ Παῦλός τινας, Ἄχρις οὗ μορφωθῇ Χριστὸς ἐν αὐτοῖς. Τουτέστιν, ἄχρις ἂν οἱ μεγάλοι καὶ ὑπερφυεῖς τῆς θεότητος αὐτοῦ χαρακτῆρες εἰς τὸν ἐκείνων ἠρέμα διαπλάττοιντο νοῦν. Τὸ δὲ ἀκολουθῆσαι μὲν τοὺς οἰκέτας καὶ μέχρι τρίτης ἡμέρας, μὴ μὴν καὶ ἐπιτετράφθαι πρὸς τὴν γῆν ἀνακομίζεσθαι τὴν ὑψηλήν τε καὶ ἱερὰν, καθίζειν δὲ μᾶλλον αὐτοῖς προστετάχθαι μετὰ τῆς ὄνου, τὴν διὰ νόμου πρὸς Θεὸν ἀκολούθησιν τῶν δύο λαῶν ὑποδηλοῖ, καὶ μέχρι τοῦ τρίτου παρατείνασαν χρόνου, τουτέστι, τοῦ τελευταίου, καθ’ ὃν ἡμῖν ἐπεφάνη Χριστός. Τρισὶ γὰρ ὁ σύμπας αἰὼν ἐκμετρεῖται καιροῖς, παρῳχηκότι, φημὶ, καὶ ἐνεστῶτι, καὶ μέλλοντι. Οὐκοῦν ἐν τρίτῳ τὸ τέλος. Ἐπιδημῆσαί γε μὴν τὸν Χριστὸν ἐν ἐσχάτοις τοῦ αἰῶνος καιροῖς, ἡ θεία λέγει Γραφή. Κατακολουθήσας τοίνυν ὁ Ἰσραὴλ διὰ νόμου τῷ Θεῷ, καὶ μέχρι τῶν χρόνων τῆς τοῦ Σωτῆρος ἡμῶν ἐπιδημίας, οὐκ ἠθέλησε διὰ τῆς πίστεως ἀκολουθῆσαι Χριστῷ, πρὸς τὸν ὑπὲρ πάντων ἀναβαίνοντι θάνατον, μᾶλλον δὲ καὶ κεκώλυται διὰ πολλὰς ἁμαρτίας. Πώρωσις γὰρ ἀπὸ μέρους γέγονε τῷ Ἰσραήλ· ἥτις διὰ τῆς ὄνου σημαίνεται τῆς τοῖς οἰκέταις συνούσης πότε. Ἀλογίας γὰρ ἡ ὄνος τῆς ἐσχάτης εἰκών· ἀλογίας δὲ τέκνον ἡ πώρωσις.","english":"The knowledge of Him is in some way proportionally measured to the minds of all. It is found small in small things, but great in great ones. And indeed the prophets say that He is great and fearsome to all those around Him, that is, to those who have come near Him through great keenness of mind. Paul also labors to bring forth some, until Christ is formed in them. That is, until the great and transcendent characters of His divinity are gently molded into their mind. That the servants followed even until the third day, but were not permitted to bring back the high and sacred one to the earth, but were rather ordered to sit with the donkey, indicates the following of the two peoples through the law toward God, extending even to the third time, that is, the last, in which Christ appeared to us. For the whole age is measured by three times: the past, I say, the present, and the future. Therefore the end is in the third. Indeed, divine Scripture says that Christ came in the last times of the age. So Israel, having followed God through the law, and up to the times of our Savior's coming, did not wish to follow Christ through faith to the death that ascends for all, but rather was prevented by many sins. For a hardening occurred in part for Israel, which is signified by the donkey that was with the servants at that time. For the donkey is an image of extreme unreason, and hardening is the child of unreason.","structure":"narrative","commentary":[{"unit":"sense","kind":"sense","basis":"text","lemma":"Συμμετρεῖται δέ πως ἀναλόγως καὶ ταῖς ἁπάντων διανοίαις ἡ περὶ αὐτοῦ γνῶσις","severity":"info","text":"Cyril asserts that knowledge of God is proportionally measured to the capacity of each mind, a principle that governs the allegorical interpretation that follows.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"scripture","kind":"scripture","basis":"text","lemma":"Ἄχρις οὗ μορφωθῇ Χριστὸς ἐν αὐτοῖς","severity":"info","text":"Cyril alludes to Galatians 4:19, where Paul speaks of Christ being formed in believers, adapting the phrase to describe the molding of divine characters into the mind.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"background","kind":"background","basis":"text","lemma":"τρισὶ γὰρ ὁ σύμπας αἰὼν ἐκμετρεῖται καιροῖς","severity":"info","text":"Cyril divides history into three ages (past, present, future), a common patristic scheme, and identifies the third as the time of Christ's advent, citing divine Scripture.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"term","kind":"term","basis":"text","lemma":"πώρωσις","severity":"info","text":"Cyril uses πώρωσις ('hardening') to describe Israel's spiritual obstinacy, linking it to the donkey as an image of unreason (ἀλογία), a key typological move.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"parallel","kind":"parallel","basis":"text","lemma":"τῆς ὄνου","severity":"info","text":"The donkey, associated with the servants' sitting, symbolizes the unreason that causes Israel's hardening, paralleling Cyril's broader typology of animals as moral states.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"structure","kind":"structure","basis":"text","lemma":"Κατακολουθήσας τοίνυν ὁ Ἰσραὴλ","severity":"info","text":"Cyril concludes the passage by summarizing Israel's failure to follow Christ through faith, despite prior adherence through law, framing the narrative as a moral lesson.","cites":[],"named_sources":[],"dropped_cites":[]}],"ambiguities":["The phrase 'μέχρι τρίτης ἡμέρας' could refer to a literal third day in a biblical narrative or, as Cyril interprets, to the third age; the reading taken is the latter, eschatological sense.","The identity of the 'servants' (οἰκέται) is not explicitly clarified; Cyril treats them as representatives of the two peoples (Israel and perhaps Gentiles) following God through law."],"confidence":"high","notes":[]},{"i":126,"ref":"p126","source":"Τὸ δὲ, τῶν οἰκετῶν ἀπονοσφίζεσθαι μὲν καὶ ἀναχωρεῖν ἅμα τῷ υἱῷ τὸν πατέρα, ὡς δὲ καὶ εἰς αὖθις ἐπανήξει λέγειν· (Ἐγὼ γὰρ, φησὶ, καὶ τὸ παιδάριον διελευσόμεθα ἕως ὧδε, καὶ προσκυνήσαντες ἀναστρέψομεν πρὸς ὑμᾶς,) σημαίνει τὴν πρόσκαιρον ἀναχώρησιν τοῦ Θεοῦ τὴν ἐκ τῶν υἱῶν Ἰσραὴλ, καὶ τὴν ἐπὶ τέλει τῶν αἰώνων ἐπ’ αὐτοὺς ἐσομένην ὑποστροφὴν, διὰ τῆς εἰς Χριστὸν πίστεως ἐπιτελουμένην. Ὅταν γὰρ τὸ πλήρωμα τῶν ἐθνῶν εἰσέλθῃ, τότε πᾶς Ἰσραὴλ σωθήσεται. Τὸ δὲ μὴ λέγειν μὲν ἐναργῶς τὸν μακάριον Ἀβραὰμ, ὅτι θύσων ἄνεισι τὸν υἱὸν, πρόφασιν δὲ ὥσπερ τὸ, Ἕως ὧδε διελευσόμεθα, λαβεῖν, σημεῖον ἂν γένοιτο σαφὲς τοῦ μὴ πεπιστεῦθαι τοῖς Ἰουδαίων λαοῖς τὸ Χριστοῦ μυστήριον. Καὶ ἀληθὴς ἡμῖν ὁ περὶ τούτου φανεῖται λόγος, ὅταν ἴδωμεν τὸν Ἰησοῦν προσλαλοῦντα μὲν Ἰουδαίοις ὡς ἐν παραβολαῖς καὶ δι’ αἰνιγμάτων, λέγοντα δὲ καὶ πρὸς τοὺς ἑαυτοῦ μαθητάς· Ὑμῖν δέδοται γνῶναι τὰ μυστήρια τῆς βασιλείας τοῦ Θεοῦ, τοῖς δὲ λοιποῖς ἐν παραβολαῖς. Τὸ δέ γε παιδάριον, τουτέστιν, ὁ Ἰσαὰκ, τοῖς τῆς ὁλοκαυτώσεως ξύλοις κατεφορτίζετο διὰ χειρὸς τοῦ πατρὸς, καὶ μέχρι τῶν τῆς θυσίας ἀφικνεῖται τόπων. Ἐπωμάδιον γὰρ τὸν οἰκεῖον φέρων σταυρὸν, ἔξω τῆς πύλης ἔπαθεν ὁ Χριστὸς, οὐκ ἐξ ἀνθρωπίνης ἰσχύος βεβιασμένος εἰς τὸ παθεῖν, ἀλλ’ ἐκ θελήματος οἰκείου, καὶ βουλῆς τοῦ Θεοῦ καὶ Πατρὸς, κατὰ τὸ εἰρημένον παρ’ αὐτοῦ τῷ Ποντίῳ Πιλάτῳ, Οὐκ ἔχεις κατ’ ἐμοῦ ἐξουσίαν οὐδεμίαν, εἰ μὴ ἦν δεδομένον σοι ἄνωθεν. Ἐπιτεθεὶς δὲ τοῖς ξύλοις ὁ Ἰσαὰκ, καὶ τοῦ θανάτου καὶ τοῦ παθεῖν ὑποκλέπτεται. Κριὸς δὲ εἰς τὴν θυσίαν ἀναβαίνει θεόσδοτος.","english":"But that the father should separate himself and withdraw from the servants together with his son, and then say that he will return again—\"For I,\" he says, \"and the little child will go as far as this place, and after worshipping we will return to you\"—signifies the temporary withdrawal of God from the sons of Israel, and the return that will come to them at the end of the ages, accomplished through faith in Christ. For when the fullness of the nations enters, then all Israel will be saved. And that the blessed Abraham does not say plainly that he is going up to sacrifice his son, but takes as a pretext the phrase \"We will go as far as this place,\" would be a clear sign that the mystery of Christ was not entrusted to the Jewish peoples. And this account will appear true to us when we see Jesus speaking to the Jews as if in parables and through riddles, and also saying to his own disciples, \"To you it is given to know the mysteries of the kingdom of God; to the rest, in parables.\" And the little child, that is, Isaac, was loaded with the wood of the holocaust by his father's hand, and arrives at the place of sacrifice. For Christ, bearing his own cross on his shoulder, suffered outside the gate, not compelled to suffer by human force, but by his own will and the purpose of God the Father, according to what was said by him to Pontius Pilate, \"You have no authority over me at all, unless it were given to you from above.\" And Isaac, placed upon the wood, is stolen away from death and suffering. And a ram goes up for the sacrifice, given by God.","structure":"narrative","commentary":[{"unit":"sense","kind":"sense","basis":"text","lemma":"τῶν οἰκετῶν ἀπονοσφίζεσθαι","severity":"info","text":"Cyril interprets Abraham's withdrawal with Isaac as a type of God's temporary withdrawal from Israel, with a future return through faith in Christ.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"scripture","kind":"scripture","basis":"text","lemma":"Ἕως ὧδε διελευσόμεθα","severity":"info","text":"Cyril quotes Abraham's words to the servants (Gen 22:5 LXX) as a pretext, not a plain statement of sacrifice, signifying that the mystery of Christ was hidden from the Jews.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"scripture","kind":"scripture","basis":"text","lemma":"Ὑμῖν δέδοται γνῶναι τὰ μυστήρια","severity":"info","text":"Cyril cites Jesus' words to his disciples (cf. Matt 13:11; Mark 4:11) to contrast open teaching to disciples with parabolic speech to Jews, paralleling Abraham's concealment.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"scripture","kind":"scripture","basis":"text","lemma":"Οὐκ ἔχεις κατ' ἐμοῦ ἐξουσίαν οὐδεμίαν","severity":"info","text":"Cyril quotes Christ's words to Pilate (John 19:11) to emphasize voluntary suffering, aligning Isaac's willing bearing of wood with Christ's self-offering.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"background","kind":"background","basis":"text","lemma":"κριὸς ... θεόσδοτος","severity":"info","text":"The divinely provided ram (Gen 22:13 LXX) replaces Isaac as sacrifice, prefiguring Christ's substitutionary death and the end of human sacrifice.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"reception","kind":"reception","basis":"text","lemma":"τὸ πλήρωμα τῶν ἐθνῶν εἰσέλθῃ","severity":"info","text":"Cyril's eschatological claim that 'when the fullness of the nations enters, then all Israel will be saved' reflects a supersessionist reading common in Alexandrian exegesis.","cites":[],"named_sources":[],"dropped_cites":[]}],"ambiguities":["The phrase 'τὸ πλήρωμα τῶν ἐθνῶν' could refer to the full number of gentile converts or the end-time influx of nations; Cyril likely intends the former, as part of his typological scheme."],"confidence":"high","notes":[]},{"i":127,"ref":"p127","source":"Καὶ γὰρ ἦν μὲν ὄντως ὁ ἐκ τῆς οὐσίας τοῦ Θεοῦ καὶ Πατρὸς ἀναλάμψας Λόγος ἐν τῷ ἰδίῳ ναῷ, τῷ ἐκ Παρθένου, φημὶ, καὶ προσηλωθέντι τῷ ξύλῳ. Ὑπάρχων δὲ ὡς Θεὸς ἀπαθὴς καὶ ἀθάνατος, καὶ θανάτου καὶ πάθους ἑαυτὸν ὑπεξάγει. Ἀναβαίνει δὲ εἰς ὀσμὴν εὐωδίας τῷ Θεῷ καὶ Πατρὶ διὰ τοῦ ἰδίου σώματος, ὅπερ αὐτὸς εἰληφέναι λέγεται παρὰ τοῦ Πατρὸς, κατὰ τὸ ἐν Ψαλμοῖς εἰρημένον ὡς παρ’ αὐτοῦ· Θυσίαν καὶ προσφορὰν οὐκ ἠθέλησας, σῶμα δὲ κατηρτίσω μοι, ὁλοκαυτώματα, καὶ περὶ ἁμαρτίας οὐκ εὐδόκησας. Τότε εἶπον· Ἰδοὺ ἥκω. Ἐν κεφαλίδι βιβλίου γέγραπται περὶ ἐμοῦ· Τοῦ ποιῆσαι τὸ θέλημά σου ἠβουλήθην. Ὅτι δὲ τὰ ἐκ τῆς προτεθείσης ἡμῖν ἱστορίας καλῶς δὴ λίαν εἰς Χριστὸν ἀνοισθήσεται, μαρτυρήσει πάλιν αὐτός που λέγων· Ἐν κεφαλίδι βιβλίου γέγραπται περὶ ἐμοῦ. Βιβλίον γὰρ πενταμερὲς ὅλον ἐστὶ τὸ Μωσέως σοφώτατον σύγγραμμα. Κεφαλὴ δὲ ὥσπερ καὶ ἀρχὴ τοῦ βιβλίου παντὸς, ἡ ἐπίκλην Γένεσις, ἐν ᾗ ταῦτα γέγραπται περὶ Χριστοῦ. Ὄτι δὲ πάλιν ἡ κεφαλὴ τὴν ἀρχὴν παρὰ ταῖς θείαις σημαίνει Γραφαῖς, πληροφορηθήσῃ καλῶς, ἐκεῖνο συνιεὶς, ὅπερ ὁ Παῦλός φησιν· Ὅτιπερ παντὸς ἀνδρὸς ἡ κεφαλὴ, ὁ Χριστός ἐστιν. Κεφαλὴ δὲ γυναικὸς, ὁ ἀνήρ. Κεφαλὴ δὲ Χριστοῦ, ὁ Θεός. Ἀρχὴ μὲν γὰρ τοῦ ἀνδρὸς ὁ Χριστὸς, ὡς ἐκ τοῦ μὴ ὄντος εἰς τὸ εἶναι παρενεγκών. Ἀρχὴ δὲ πάλιν ἐστὶν τῆς γυναικὸς ὁ ἀνὴρ, διὰ τὸ εἰρημένον τε καὶ ἀληθῶς πεπραγμένον· Αὕτη κληθήσεται γυνὴ, ὅτι ἐκ τοῦ ἀνδρὸς αὐτῇς ἐλήφθη.","english":"For indeed the Word that shone forth from the substance of God and Father was truly in His own temple—I mean the one from the Virgin and nailed to the wood. But being as God impassible and immortal, He withdraws Himself from death and suffering. And He ascends into the fragrance of good odor to God and Father through His own body, which He Himself is said to have received from the Father, according to what is said in the Psalms as from Him: \"Sacrifice and offering you did not desire, but you prepared a body for me, whole burnt offerings, and concerning sin you did not approve. Then I said: Behold, I come. In the heading of a book it is written concerning me: I wished to do your will.\" And that the things from the history set before us will very well indeed be referred to Christ, He Himself again somewhere bears witness, saying: \"In the heading of a book it is written concerning me.\" For the whole of Moses' most wise composition is a five-part book. And the head, as it were, and beginning of the whole book is the one called Genesis, in which these things are written concerning Christ. And that again the head signifies the beginning in the divine Scriptures, you will be well assured, understanding that which Paul says: \"That the head of every man is Christ. And the head of a woman is the man. And the head of Christ is God.\" For Christ is the beginning of the man, as having brought him from non-being into being. And again the man is the beginning of the woman, because of what is said and truly done: \"She shall be called woman, because she was taken from her man.","structure":"narrative","commentary":[{"unit":"sense","kind":"sense","basis":"text","lemma":"τῷ ἐκ Παρθένου, φημὶ, καὶ προσηλωθέντι τῷ ξύλῳ","severity":"info","text":"Cyril identifies the 'temple' as the body of Christ from the Virgin and nailed to the wood, a compressed reference to the Incarnation and Crucifixion.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"scripture","kind":"scripture","basis":"text","lemma":"Θυσίαν καὶ προσφορὰν οὐκ ἠθέλησας, σῶμα δὲ κατηρτίσω μοι, ὁλοκαυτώματα, καὶ περὶ ἁμαρτίας οὐκ εὐδόκησας. Τότε εἶπον· Ἰδοὺ ἥκω. Ἐν κεφαλίδι βιβλίου γέγραπται περ","severity":"info","text":"Cyril cites a composite psalm-like passage, not found verbatim in the Septuagint; it may be a conflation or a lost variant, possibly from a liturgical or testimonia tradition.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"scripture","kind":"scripture","basis":"text","lemma":"Ἐν κεφαλίδι βιβλίου γέγραπται περὶ ἐμοῦ","severity":"info","text":"Cyril repeats the phrase 'In the heading of a book it is written concerning me,' interpreting it as a self-referential prophecy of Christ in the book of Genesis, the 'head' of the Pentateuch.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"scripture","kind":"scripture","basis":"text","lemma":"Ὅτιπερ παντὸς ἀνδρὸς ἡ κεφαλὴ, ὁ Χριστός ἐστιν. Κεφαλὴ δὲ γυναικὸς, ὁ ἀνήρ. Κεφαλὴ δὲ Χριστοῦ, ὁ Θεός.","severity":"info","text":"Cyril attributes to Paul a hierarchical chain (Christ as head of man, man as head of woman, God as head of Christ); this is not a direct Pauline quotation but a theological paraphrase.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"scripture","kind":"scripture","basis":"text","lemma":"Αὕτη κληθήσεται γυνὴ, ὅτι ἐκ τοῦ ἀνδρὸς αὐτῇς ἐλήφθη.","severity":"info","text":"Cyril quotes a version of the Genesis etymology of 'woman' (γυνή) from 'man' (ἀνήρ), echoing LXX Genesis 2:23 but with a different phrasing, possibly from a Greek paraphrase or tradition.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"structure","kind":"structure","basis":"text","lemma":"Βιβλίον γὰρ πενταμερὲς ὅλον ἐστὶ τὸ Μωσέως σοφώτατον σύγγραμμα. Κεφαλὴ δὲ ὥσπερ καὶ ἀρχὴ τοῦ βιβλίου παντὸς, ἡ ἐπίκλην Γένεσις","severity":"info","text":"Cyril explicitly calls the Pentateuch a 'five-part book' and Genesis its 'head' and 'beginning,' using the architectural metaphor of κεφαλή to link the passage to Christ.","cites":[],"named_sources":[],"dropped_cites":[]}],"ambiguities":["The source of the composite psalm citation is unclear; it may be a conflation by Cyril or from a lost testimonia collection.","The Pauline attribution is a theological paraphrase, not a direct quotation, and its exact source is uncertain."],"confidence":"high","notes":[]},{"i":128,"ref":"p128","source":"Χριστοῦ δὲ ἀρχὴν, αὐτὸν εἶναί φησι τὸν Θεὸν, ἐπείπερ ἐξ αὐτοῦ κατὰ φύσιν ἐστὶν ὁ Υἱὸς, καὶ ἀρχὴν ἄναρχος ἔχει τὸν γεννήσαντα, μετὰ καὶ τοῦ συνυπάρχειν ἀϊδίως αὐτῷ.\n\nγ. Ἄριστα μὲν οὖν, καθάπερ ἐγᾦμαι, τοῖς τῆς ἱστορίας λόγοις ἐφήρμοσται τὸ μυστήριον. Χρὴ δὲ, οἶμαι, λοιπὸν ἐξαισίῳ θαύματι κατακαλλύνεσθαι πρὸς ἡμῶν τὸν θεσπέσιον Ἀβραὰμ, καὶ τοῖς εἰς ἄκρον ἐπαίνοις εὐκλεᾶ τοῖς ἁπανταχοῦ καὶ περίοπτον ἀναδείκνυσθαι. Καὶ πρός γε δὴ τούτῳ περιαθρεῖσθαι σαφῶς τῆς θείας εὐτεχνίας ἡμῖν τὸ βάθος. Ἐπειράζετο γὰρ ὁ θεσπέσιος Ἀβραὰμ, οὐκ ἠγνοηκότος Θεοῦ τὸ ἐσόμενον. Λάθοι γὰρ ἂν οὐδὲν τὸν πάντα εἰδότα νοῦν. Τοιγάρτοι καὶ ἔφασκε· Τίς οὗτος ὁ κρύπτων με βουλὴν, συνέχων δὲ ῥήματα ἐν καρδίᾳ, ἐμὲ οἴεται κρύπτειν; καὶ διὰ φωνῆς Ἡσαΐου πάλιν· Ὅτι ἐγώ εἰμι ὁ Θεὸς, καὶ οὐκ ἔστιν ἔτι πλὴν ἐμοῦ. Ἀναγγέλλων πρότερον τὰ ἔσχατα πρὶν αὐτὰ γενέσθαι, καὶ ἅμα συντετέλεσται. Οὐκοῦν ἀπόπληκτον κομιδῇ, καὶ ἐν τοῖς ἄγαν ἀπηχεστάτοις καταλογιούμεθα φρονοῦντες ὀρθῶς, τὸ ἠγνοηκέναι μὲν οἴεσθαι τὰ ἐσόμενα τὸν τῶν ὅλων Θεὸν, πειράζειν δὲ διὰ τοῦτο τὸν Ἀβραάμ. Ἀλλ’ ἦν ἀναγκαῖον, μὴ ἐν εἰδήσει μόνῃ τῇ παρὰ Θεῷ τὴν τοῦ δικαίου καταλαμπρύνεσθαι κεφαλήν· εὐκλεεστάτην δὲ μᾶλλον καταπλουτῆσαι τὴν εὔκλειαν, καὶ ἐν ταῖς ἁπάντων γνώσεσι διὰ πείρας αὐτῆς ἐφ’ ἄπασι τοῖς ἀρίστοις μεμαρτυρημένην· Ἔδει καὶ διὰ τῶν ἱερῶν βοᾶσθαι Γραμμάτων, ὅτι πλεῖστον ὅσον ἐν αὐτῷ τὸ εὐήνιον, καὶ τῶν θεσπισμάτων πολὺς ἦν ὁ λόγος, μᾶλλον δὲ τὸ ὑπερτεροῦν οὐδέν.","english":"from the sufferings of the body, He is not harmed by them. For the beginning of Christ, he says, is God Himself, since the Son is from Him by nature, and has as his beginning the one who begot him, who is without beginning, while also co-existing with him eternally.\n\nNow then, as I think, the mystery has been most excellently fitted to the words of the history. But it is necessary, I think, that the inspired Abraham be further adorned by us with extraordinary wonder, and be proclaimed glorious and conspicuous everywhere with the highest praises. And in addition to this, the depth of divine skill is clearly to be observed by us. For the inspired Abraham was being tested, not because God was ignorant of what would happen. For nothing could escape the mind that knows all. Therefore he also said: \"Who is this that hides his counsel from me, and thinks to conceal from me the words he holds in his heart?\" And again through the voice of Isaiah: \"For I am God, and there is no other besides me.\" He announces the end beforehand before it happens, and at the same time it is accomplished. Therefore, it is utterly absurd, and we would count it among the most discordant things if we think rightly, to suppose that the God of all was ignorant of what would happen, and that for this reason He tested Abraham. But it was necessary that the head of the righteous man be not only illumined by the knowledge that is with God, but rather that he acquire the most glorious renown, attested by all through experience itself in all the best things. It was necessary that it be proclaimed also through the sacred writings that there was in him an exceedingly great docility, and that the word of his ordinances was great, or rather that nothing surpassed it.","structure":"narrative","commentary":[{"unit":"sense","kind":"sense","basis":"text","lemma":"ἀρχὴν ἄναρχος","severity":"info","text":"Cyril paradoxically calls the Father 'a beginning without beginning' to affirm the Son's eternal co-existence with the Father, a key anti-Arian point.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"scripture","kind":"scripture","basis":"text","lemma":"Τίς οὗτος ὁ κρύπτων με βουλὴν","severity":"info","text":"Cyril attributes this saying to God, but it is not a direct biblical quotation; it may be a paraphrase of a lost source or a conflation of Job and Isaiah themes.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"scripture","kind":"scripture","basis":"text","lemma":"Ὅτι ἐγώ εἰμι ὁ Θεὸς, καὶ οὐκ ἔστιν ἔτι πλὴν ἐμοῦ","severity":"info","text":"This is a paraphrase of Isaiah 45:5-6 LXX, where God declares His uniqueness; Cyril uses it to argue God's omniscience in testing Abraham.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"background","kind":"background","basis":"text","lemma":"Ἐπειράζετο γὰρ ὁ θεσπέσιος Ἀβραὰμ","severity":"info","text":"Cyril refers to the testing of Abraham in Genesis 22, where God commands the sacrifice of Isaac; he insists God knew the outcome, countering any implication of divine ignorance.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"reception","kind":"reception","basis":"text","lemma":"τῆς θείας εὐτεχνίας","severity":"info","text":"Cyril's phrase 'divine skill' reflects his typological method: the historical narrative conceals a deeper mystery, a hallmark of Alexandrian exegesis.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"caution","kind":"caution","basis":"text","lemma":"ἀρχὴν ἄναρχος","severity":"caution","text":"The phrase 'beginning without beginning' is paradoxical; Cyril may be adapting earlier theological language, but the exact source is unclear.","cites":[],"named_sources":[],"dropped_cites":[]}],"ambiguities":["The source of the saying 'Who is this that hides his counsel from me' is uncertain; it may be a lost apocryphon or Cyril's own composition.","The phrase 'beginning without beginning' is ambiguous: it could mean the Father is both the origin and eternal, or that the Son has a beginning in the Father yet is co-eternal."],"confidence":"high","notes":[]},{"i":129,"ref":"p129","source":"Ἧκε δὲ εἰς τοῦτο γνώμης τε καὶ προθυμίας, ὡς καὶ αὐτῆς ἀλογῆσαι τῆς εἰς τέκνον ἀγάπης, καὶ τὴν τῆς παιδοκτονίας μὴ καταδεῖσαι γραφήν. Καὶ τό γε παραδοξότερον, ἐν αὐτῷ προσεδόκησε πατὴρ ἔσεσθαι πολλῶν ἐθνῶν. Ἀλλ’ ᾔδει καὶ ἀψευδοῦντα πρὸς τοῦτο Θεόν. Εἶτα προσεκόμιζεν εἰς θυσίαν τὸ παιδάριον, οὐκ ἐν ἀπογνώσει γεγονὼς τῶν ἐπηγγελμένων, ἀλλὰ ταῖς τοῦ Δεσπότου δυνάμεσιν ἀναθεὶς, τὸ ὄπως ἂν εἰδείη πληροῦν τὸ ὠμοσμένον. Καὶ οὐκ ἀκερδὲς τὸ χρῆμα αὐτῷ, καίτοι διὰ πείρας ἰόντι τῆς οὕτω πικρᾶς. Ἐδιδάσκετο γὰρ ὡς ἀπό γε τοῦ μέλλοντος συμβαίνειν, τῆς ἐκ νεκρῶν ἀναστάσεως τὸ λόγου παντὸς πέρα καὶ ἀξιάκουστον θαῦμα, καὶ προσέτι τὸ σεπτὸν καὶ μέγα τῆς ἐνανθρωπήσεως τοῦ Μονογενοῦς μυστήριον. Καὶ γοῦν ὁ θεσπέσιος Παῦλος, Πίστει, φησὶ, προσενήνοχεν Ἀβραὰμ τὸν Ἰσαὰκ πειραζόμενος, καὶ τὸν μονογενῆ προσέφερεν ὁ τὰς ἐπαγγελίας ἀναδεξάμενος. Πρὸς ὃν ἐλαλήθη· Ἐν Ἰσαὰκ κληθήσεταί σοι σπέρμα· λογισάμενος ὄτι καὶ ἐκ νεκρῶν ἐγεῖραι δυνατὸς ὁ Θεὸς, ὅθεν αὐτὸν καὶ ἐν παραβολῇ ἐκομίσατο. Ἐπειδὴ γὰρ ἔμελλε κατὰ καιροὺς ὁ Θεὸς καὶ Πατὴρ, ῥίζαν ὥσπερ αὐτὸν καὶ γένεσιν μυρίων ὅσων ἀποφαίνειν ἐθνῶν, τεθνεῶτος ὑπὲρ τοῦ κόσμου τοῦ Ἐμμανουήλ. ταύτῃτοι διὰ πείρας αὐτῆς χρησίμως ὁ δίκαιος ἐδιδάσκετο τοῦ Θεοῦ καὶ Πατρὸς τὴν ὑπερφυᾶ καὶ ἄφραστον εἰς ἡμᾶς ἀγάπησιν· ὅς γε τοῦ ἰδίου Υἱοῦ οὐκ ἐφείσατο, καθάπερ ἤδη προείπομεν, ἀλλ’ ὑπὲρ ἡμῶν πάντων παρέδωκεν αὐτὸν τῶν ἐν πίστει δεδικαιωμένων, καὶ εἰς τέκνα λελογισμένων τοῦ προπάτορος Ἀβραάμ.","english":"He came to such a state of mind and eagerness that he disregarded even his love for his child and did not shrink from the charge of child murder. And what is more astonishing, he expected in this way to become the father of many nations. But he knew that God was not false in this promise. Then he brought the child for sacrifice, not in despair of what had been promised, but entrusting to the Lord’s powers the fulfillment of the oath as He might see fit. And the matter was not without profit for him, even though he went through such a bitter experience. For he was taught, from what was about to happen, the miracle of the resurrection from the dead, which surpasses all account and is worthy of hearing, and also the venerable and great mystery of the incarnation of the Only-begotten. And indeed the divine Paul says: “By faith Abraham offered Isaac when he was tested, and the one who received the promises offered his only-begotten son.” To him it was said: “In Isaac a seed will be called for you,” reasoning that God is able to raise even from the dead, whence he also received him back in a type. For since God the Father was in due time to make Emmanuel, who died for the world, the root and origin of countless nations, the righteous man was usefully taught through this very experience the extraordinary and ineffable love of God the Father for us, who did not spare even His own Son, as we have already said, but gave him up for all of us who are justified by faith and counted as children of the forefather Abraham.","structure":"narrative","commentary":[{"unit":"scripture","kind":"scripture","basis":"text","lemma":"Πίστει, φησὶ, προσενήνοχεν Ἀβραὰμ τὸν Ἰσαὰκ πειραζόμενος","severity":"info","text":"Cyril alludes to Hebrews 11:17, where Abraham’s offering of Isaac is presented as an act of faith. The Pauline attribution is standard in the tradition.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"scripture","kind":"scripture","basis":"text","lemma":"Ἐν Ἰσαὰκ κληθήσεταί σοι σπέρμα","severity":"info","text":"This phrase echoes Genesis 21:12, where God promises Abraham that his lineage will continue through Isaac. Cyril reads it typologically.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"term","kind":"term","basis":"glossary","lemma":"μονογενῆ","severity":"info","text":"The term μονογενής, 'only-begotten', is a key Christological title in Cyril, applied here both to Isaac (as Abraham’s only son) and to Christ, the Son of God.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"background","kind":"background","basis":"background","lemma":"παιδοκτονίας","severity":"info","text":"The charge of παιδοκτονία, 'child murder', reflects Jewish and pagan critiques of the Akedah narrative, which Cyril counters by stressing Abraham’s faith and divine promise.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"structure","kind":"structure","basis":"text","lemma":"Καὶ γοῦν ὁ θεσπέσιος Παῦλος","severity":"info","text":"Cyril transitions from his own typological reading to an explicit Pauline proof-text, reinforcing the resurrection typology with apostolic authority.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"reception","kind":"reception","basis":"text","lemma":"τῆς ἐκ νεκρῶν ἀναστάσεως","severity":"info","text":"Cyril reads the Akedah as a prefiguration of the resurrection, a typology common in patristic exegesis but here linked to the incarnation of the Only-begotten.","cites":[],"named_sources":[],"dropped_cites":[]}],"ambiguities":["The phrase 'ἐν παραβολῇ ἐκομίσατο' could mean 'received back in a type' or 'received as a parable'; the translation opts for the typological sense, consistent with Cyril’s method."],"confidence":"high","notes":[]},{"i":130,"ref":"p130","source":"Εἰ γάρ τι χρὴ καὶ τῶν ἀνθρωπίνων διατεκμήρασθαι, φαίην ἂν ὄτι φορτικόν τε καὶ δύσοιστον τῷ μακαρίῳ, γέγονεν Ἀβραὰμ τὸ προστάξαι Θεὸν καταθύειν τὸν Ἰσαάκ. Πῶς γὰρ οἴει διακεῖσθαι τότε τὸν τοῦτο δρᾷν ἐπιτεταγμένον; Ἀνὴρ εἰς γῆρας ἐληλακὼς βαθὺ, ἕνα καὶ ὀψιγενῆ πλουτήσας υἱὸν, παρῃρημένος τῷ χρόνῳ τὸ καὶ ἑτέρων δύνασθαι γενέσθαι πατὴρ, ἀφηλικεστέραν δὲ καὶ αὐτὴν ἔχων τὴν συνῳκισμένην (ἦν γὰρ καὶ αὐτὴ πρεσβύτις ἡ Σάῤῥα), τὸν οὕτω τριπόθητον ἀποσφάττειν υἱὸν ἀμελλητὶ προσετάττετο, τὸν μονογενῆ καὶ πολύευκτον. Ποίᾳ γὰρ δύνασθαι χειρὶ προσεδόκησεν ὁ πρεσβύτης, κατωθῆσαι μὲν τοῦ μειρακίου τὸ ξίφος, τὴν δὲ οὕτως ἐλεεινὴν κατὰ τοῦ ἰδίου γεννήματος τολμῆσαι σφαγήν; Ἆρ’ οὖν οὐκ ἐννοεῖν ἀκόλουθον, ὅτι πικρὸς καὶ δριμὺς ἐννοιῶν ὄχλος τὴν τοῦ δικαίου ψυχὴν ἀφορήτως κατεληΐζετο; Καὶ ποτὲ μὲν ἡ φύσις εἰς φιλοστοργίαν κατεβιάζετο· ποτὲ δὲ τὸ θεῖον ἐδυσώπει χρησμῴδημα, καὶ τάχα που πρὸς ἀβούλητον εὐπείθειαν ὡς ἐξ ἀνάγκης ἐκάλει. Μέγα δὴ οὖν ἀληθῶς τὸ τοῦ δικαίου θαῦμα, καὶ παντὸς ἐπαίνου λοιπὸν τὸ θεοφιλές. Προσεκόμιζε γὰρ τὸ λογικὸν ἱερεῖον, καὶ τοῖς τῆς φύσεως νόμοις ἐῤῥῶσθαι φράσας, καὶ τῆς ἀπαραιτήτου φιλοστοργίας πατήσας τὸ κέντρον, καὶ τῶν ἐπιγείων οὐδὲν τῇ εἰς Θεὸν ἀντιπαρεξάγων ἀγάπῃ. Τοιγάρτοι καὶ δεδόξασται, καὶ φίλος ἐκλήθη Θεοῦ. Καὶ εἰς πέρας αὐτῷ τὸ προσδοκηθὲν, τὰ τῆς ἐλπίδος ἐκβέβηκε. Γέγονε γὰρ πολλῶν καὶ ἀναριθμήτων ἐθνῶν πατὴρ ἐν Χριστῷ. Δι’ οὗ καὶ μεθ’ οὗ τῷ Θεῷ καὶ Πατρὶ ἡ δόξα σὺν ἁγίῳ Πνεύματι εἰς τοὺς αἰῶνας τῶν αἰώνων. Ἀμήν.","english":"If indeed one must infer from human considerations, I would say that the command of God for Abraham to sacrifice Isaac was burdensome and hard to bear for the blessed man. For how do you suppose he was disposed at that time, who was ordered to do this? A man advanced in deep old age, having only one late-born son, deprived by time of the ability to become father of others, and having his wife herself also of advanced age (for Sarah too was an old woman), he was ordered without delay to slaughter this so greatly beloved son, the only-begotten and much-prayed-for. With what hand did the old man expect to drive the sword into the youth and dare such a pitiful slaughter against his own offspring? Is it not then fitting to consider that a bitter and harsh swarm of thoughts was unbearably plundering the soul of the righteous man? And at one time nature was compelling him toward love of his child; at another, the divine oracle was entreating him, and perhaps calling him to unwilling obedience as if from necessity. Great indeed, then, is the wonder of the righteous man, and worthy of all praise is his love of God. For he brought the rational sacrificial victim, and, bidding farewell to the laws of nature, trampling upon the sting of inexorable affection, and setting none of earthly things in opposition to his love for God. Therefore he has been glorified and called a friend of God. And for him the expected outcome has come to pass; the things of hope have been realized. For he has become father of many and countless nations in Christ. Through whom and with whom glory is to God and Father together with the Holy Spirit, unto the ages of ages. Amen.","structure":"narrative","commentary":[{"unit":"sense","kind":"sense","basis":"text","lemma":"Εἰ γάρ τι χρὴ καὶ τῶν ἀνθρωπίνων διατεκμήρασθαι","severity":"info","text":"Cyril introduces a hypothetical inference from human reasoning to frame Abraham's psychological ordeal, a rhetorical strategy common in his exegesis.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"term","kind":"term","basis":"text","lemma":"λογικὸν ἱερεῖον","severity":"info","text":"The phrase 'rational sacrificial victim' (λογικὸν ἱερεῖον) contrasts Isaac with animal sacrifices, emphasizing his human and spiritual significance in typological interpretation.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"scripture","kind":"scripture","basis":"text","lemma":"Γέγονε γὰρ πολλῶν καὶ ἀναριθμήτων ἐθνῶν πατὴρ ἐν Χριστῷ","severity":"info","text":"Cyril alludes to God's promise to Abraham in Genesis 17:4-6, but reinterprets 'father of many nations' as fulfilled spiritually 'in Christ,' a key Christological reading.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"background","kind":"background","basis":"text","lemma":"τῆς ἀπαραιτήτου φιλοστοργίας πατήσας τὸ κέντρον","severity":"info","text":"Cyril's language of trampling on the 'sting' of affection reflects Stoic and patristic tropes of overcoming natural emotions for divine obedience, common in Alexandrian ascetic theology.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"structure","kind":"structure","basis":"text","lemma":"Μέγα δὴ οὖν ἀληθῶς τὸ τοῦ δικαίου θαῦμα","severity":"info","text":"This sentence marks a rhetorical climax, transitioning from psychological description to praise of Abraham's faith, typical of Cyril's homiletic style in the Glaphyra.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"reception","kind":"reception","basis":"text","lemma":"Δι’ οὗ καὶ μεθ’ οὗ τῷ Θεῷ καὶ Πατρὶ ἡ δόξα σὺν ἁγίῳ Πνεύματι","severity":"info","text":"The doxological conclusion with Trinitarian formula (God, Father, Holy Spirit) reflects Cyril's post-Ephesian Christological emphasis, likely added for liturgical or polemical context.","cites":[],"named_sources":[],"dropped_cites":[]}],"ambiguities":["The phrase 'ἐν Χριστῷ' may be read as either 'in Christ' (i.e., through Christ's incarnation) or 'in the person of Christ' (typologically); Cyril likely intends both."],"confidence":"high","notes":[]},{"i":131,"ref":"p131","source":"Περὶ τοῦ Ἰσαὰκ καὶ τῆς Ῥεβέκκας.\n\nα. Τοῖς ἐν Χριστῷ δεδικαιωμένοις, καὶ τὴν πρὸς αὐτὸν ἑνότητα διὰ τοῦ μεταλαχεῖν ἁγίου Πνεύματος ἐν εὐδοκίᾳ Πατρὸς ἐκπεπλουτηκόσιν, ὁ σοφὸς ἐπιστέλλει Παῦλος· Ἡρμοσάμην γὰρ ὑμᾶς ἑνὶ ἀνδρὶ παρθένον ἁγνὴν παραστῆσαι τῷ Χριστῷ. Κλήτορες γὰρ ὥσπερ καὶ νυμφαγωγοὶ γεγόνασιν οἱ μακάριοι μαθηταὶ, τοὺς ἔτι μακρὰν ποιοῦντες ἐγγὺς, καὶ μονονουχὶ κολλῶντες Χριστῷ, καὶ τῇ τοῦ πνεύματος ἑνώσει συνδέοντες. Καὶ παραστήσει μὲν ἑαυτῷ τὴν Ἐκκλησίαν Χριστός· διανιστάντος αὐτὴν, μονονουχὶ δὲ καὶ προσάγοντος, τοῦ Θεοῦ καὶ Πατρὸς, καὶ τῷ ἰδίῳ κατεγγυῶντος Υἱῷ, πλὴν ὅτι μεσιτευόντων ἁγίων οὐκ ἂν ἐνδοιάσειέ τις. Ὁ μὲν γὰρ θεσπέσιος Δαβὶδ προαναφωνῶν ἡμῖν τὸ μυστήριον, πρὸς αὐτήν πού φησιν· Ἄκουσον, θύγατερ, καὶ ἴδε, καὶ κλῖνον τὸ οὖς σου, καὶ ἐπιλάθου τοῦ λαοῦ σου καὶ τοῦ οἴκου τοῦ Πατρός σου· ὅτι ἐπεθύμησεν ὁ βασιλεὺς τοῦ κάλλους σου· ὅτι αὐτός ἐστι Κύριός σου, καὶ προσκυνήσεις αὐτῷ. Διωμολόγηκε δὲ καὶ ὁ Παῦλος, καθάπερ ἔφην ἀρτίως, οἷά τινα νύμφην παρασταθῆναι Χριστῷ τοὺς πεπιστευκότας. Ἀλλὰ τὸ οὕτω σεπτὸν καὶ ἀξιάκουστον ἀληθῶς μυστήριον κατίδοι τις ἂν οὐδὲν ἧττον ἡμῶν καὶ τῷδε δὴ πάλιν. Γέγραπται γὰρ, ὅτι καὶ Ἀβραὰμ ἦν πρεσβύτερος προβεβηκὼς ἡμερῶν, καὶ Κύριος εὐλόγησε τὸν Ἀβραὰμ κατὰ πάντα. Καὶ εἶπεν Ἀβραὰμ τῷ παιδὶ αὐτοῦ τῷ πρεσβυτέρῳ τῆς οἰκίας αὐτοῦ, τῷ ἄρχοντι πάντων τῶν αὐτοῦ·","english":"Concerning Isaac and Rebecca.\n\na. To those who have been justified in Christ and have acquired unity with him through partaking of the Holy Spirit by the Father's good will, the wise Paul writes: \"For I betrothed you to one man, to present a pure virgin to Christ.\" For the blessed disciples have become like summoners and bridal attendants, bringing those who are still far off near, and almost gluing them to Christ, binding them through the union of the Spirit. And Christ will present the Church to himself, with God the Father raising her up and almost leading her forward, and betrothing her to his own Son, though one would not doubt that the saints act as intermediaries. For the divine David, proclaiming the mystery to us beforehand, says to her somewhere: \"Listen, daughter, and see, and incline your ear, and forget your people and the house of your father; for the king has desired your beauty; for he is your Lord, and you will worship him.\" And Paul has acknowledged, as I just said, that believers are presented to Christ like a bride. But one could see this august and truly worthy mystery no less in this passage as well. For it is written that Abraham was old, advanced in days, and the Lord blessed Abraham in all things. And Abraham said to his servant, the elder of his household, the steward of all his possessions:","structure":"narrative","commentary":[{"unit":"structure","kind":"structure","basis":"text","lemma":"Περὶ τοῦ Ἰσαὰκ καὶ τῆς Ῥεβέκκας","severity":"info","text":"The heading 'Concerning Isaac and Rebecca' introduces a new section, but the following commentary focuses on the betrothal of the Church to Christ, not directly on Isaac and Rebecca. This suggests a typological reading where Isaac and Rebecca prefigure Christ and the Church.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"scripture","kind":"scripture","basis":"text","lemma":"Ἡρμοσάμην γὰρ ὑμᾶς ἑνὶ ἀνδρὶ παρθένον ἁγνὴν παραστῆσαι τῷ Χριστῷ","severity":"info","text":"Cyril attributes this quotation to Paul, but it is not a direct citation from the canonical Pauline epistles. It may be a paraphrase or a reference to 2 Corinthians 11:2 (a non-canonical text) or a conflation of themes from Ephesians 5 and 2 Corinthians 11. The source is uncertain.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"scripture","kind":"scripture","basis":"text","lemma":"Ἄκουσον, θύγατερ, καὶ ἴδε, καὶ κλῖνον τὸ οὖς σου, καὶ ἐπιλάθου τοῦ λαοῦ σου καὶ τοῦ οἴκου τοῦ Πατρός σου","severity":"info","text":"This is a paraphrase of Psalm 45:10-11 (LXX), where the psalmist addresses the bride as 'daughter' and urges her to forget her people. Cyril uses it to support the nuptial imagery of the Church as bride.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"background","kind":"background","basis":"text","lemma":"Κλήτορες γὰρ ὥσπερ καὶ νυμφαγωγοὶ γεγόνασιν οἱ μακάριοι μαθηταὶ","severity":"info","text":"Cyril describes the apostles as 'summoners' (κλήτορες) and 'bridal attendants' (νυμφαγωγοί), roles in ancient Greek marriage ceremonies. This reflects the early Christian appropriation of nuptial terminology to describe the relationship between Christ and the Church.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"reception","kind":"reception","basis":"text","lemma":"Τοῖς ἐν Χριστῷ δεδικαιωμένοις","severity":"info","text":"Cyril's opening addresses those 'justified in Christ' and united with him through the Holy Spirit, reflecting a developed theology of justification and the Spirit's role in union with Christ, characteristic of Alexandrian soteriology.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"caution","kind":"caution","basis":"text","lemma":"Γέγραπται γὰρ, ὅτι καὶ Ἀβραὰμ ἦν πρεσβύτερος προβεβηκὼς ἡμερῶν","severity":"caution","text":"The Greek text breaks off mid-sentence after 'Abraham said to his servant, the elder of his household, the steward of all his possessions'. The English draft ends here, but the passage is incomplete; the expected continuation would likely link this to the betrothal typology.","cites":[],"named_sources":[],"dropped_cites":[]}],"ambiguities":["The source of the Pauline quotation is unclear; it may be a non-canonical text or a paraphrase.","The passage breaks off abruptly; the intended typological connection between Abraham's servant and the betrothal imagery is not fully developed."],"confidence":"high","notes":[]},{"i":132,"ref":"p132","source":"Θὲς τὴν χεῖρά σου ἐπὶ τὸν μηρόν μου, καὶ ἐξορκιῶ σε Κύριον τὸν Θεὸν τοῦ οὐρανοῦ, καὶ τὸν Θεὸν τῆς γῆς, ἵνα μὴ λάβῃς γυναῖκα τῷ υἱῷ μου Ἰσαὰκ ἀπὸ τῶν θυγατέρων τῶν Χαναναίων, μεθ’ ὧν ἐγὼ οἰκῶ ἐν αὐτοῖς. Ἀλλ’ εἰς τὴν γῆν, οὗ ἐγενόμην, πορεύσῃ καὶ εἰς τὴν φυλήν μου. Καὶ λήψῃ γυναῖκα τῷ υἱῷ μου Ἰσαὰκ ἐκεῖθεν. Ταῦτα τοιγαροῦν προστεταχότος τοῦ Ἀβραὰμ, διώμνυτο μὲν ὁ οἰκέτης παραχρῆμα, τῷ μηρῷ δεσπότου τὴν χεῖρα ἐπιτιθείς. Δι’ οὗ παρέσται νοεῖν τὸ μονονουχὶ κατὰ πάσης τῆς ἐσομένης ἐξ αὐτοῦ γονῆς πεποιῆσθαι τὴν ὁρκωμοσίαν. Ἐπαναθέμενος δὲ καμήλοις δέκα πολλὰ τῶν Ἀβραὰμ ἀγαθῶν, ἀφικνεῖται δρομαῖος εἰς τὴν μέσην τῶν ποταμῶν. Καὶ καταίρει μὲν εἰς πόλιν Ναχώρ· ὀκλάζει δὲ τὰς καμήλους ἔξω τῆς πόλεως παρὰ τὸ φρέαρ τοῦ ὕδατος, τὸ προσοψὲ ἡνίκα ἐκπορεύονται αἱ ὑδρευόμεναι. Ἀφικόμενος δὴ οὖν ἐκεῖσε, Θεὸν ἐλιπάρει λοιπὸν ἀνευρῦναι τὴν ὁδὸν, καὶ καταδεῖξαι παρθένον εὐδρανῆ καὶ φιλόξενον, καὶ ὄκνου τοῦ βλέποντος εἰς ἀγάπην κρείττονα. Ἔσται γὰρ, φησὶν, ἡ παρθένος, ᾗ ἐὰν ἐγὼ εἴπω, Ἐπίκλινον τὴν ὑδρίαν σου ἵνα πίω, καὶ εἴπῃ, Πίε, καὶ τὰς καμήλους σου ποτιῶ, ἕως ἂν παύσωνται πίνουσαι, ταύτην ἡτοίμασας τῷ παιδί σου Ἰσαάκ. Ἀλλ’ ἧκεν οὐκ εἰς μακρὰν ἡ καλὴ τῷ εἴδει καὶ εὐπρεπεστάτη παρθένος, φημὶ δὴ, Ῥεβέκκα. Ἐξαιτοῦντι δὲ πιεῖν, προσῆγεν ἑτοίμως. Ἐπηγγέλλετο δὲ καὶ αὐτὰς ποτιεῖν τὰς καμήλους, καὶ εἰς ἔργον ἤγετο τὰ ἐπηγγελμένα. Συμβάλλει δὴ οὖν ὁ οἰκέτης ἐντεῦθεν, ὡς αὕτη λοιπὸν εἴη, καὶ οὐχ ἑτέρα. Τοιγάρτοι ψέλλιά τε καὶ ἐνώτια λαβὼν, προσεκόμιζε τῇ νεάνιδι.","english":"Place your hand upon my thigh, and I will adjure you by the Lord God of heaven and the God of earth, that you shall not take a wife for my son Isaac from the daughters of the Canaanites, among whom I dwell. But you shall go to the land where I was born, and to my tribe. And you shall take a wife for my son Isaac from there. So then, when Abraham had thus commanded, the servant immediately swore an oath, placing his hand upon his master's thigh. Through this, one may understand that the oath was made, so to speak, over all the offspring that would come from him. Then, loading ten camels with many of Abraham's goods, he hastened to the region between the rivers. And he arrived at the city of Nahor; he made the camels kneel outside the city near the well of water, at evening when the women come out to draw water. Having arrived there, he then besought God to reveal the way and to show a maiden who was vigorous and hospitable, and whose hesitation gave way to a greater love. For he said, \"The maiden to whom I say, 'Incline your pitcher so that I may drink,' and she says, 'Drink, and I will also water your camels until they stop drinking'—this one you have prepared for your servant Isaac.\" And not long after, the beautiful and most comely maiden, I mean Rebecca, came. When he asked for a drink, she readily offered it. She also promised to water the camels themselves, and she carried out her promises. So then the servant concluded from this that this was the one, and no other. Therefore, taking bracelets and earrings, he brought them to the young woman.","structure":"narrative","commentary":[{"unit":"sense","kind":"sense","basis":"text","lemma":"Θὲς τὴν χεῖρά σου ἐπὶ τὸν μηρόν μου","severity":"info","text":"Cyril interprets Abraham's command for the servant to place his hand on his thigh as a symbolic act, indicating that the oath extends to all of Abraham's future offspring.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"scripture","kind":"scripture","basis":"text","lemma":"ἐξορκιῶ σε Κύριον τὸν Θεὸν τοῦ οὐρανοῦ, καὶ τὸν Θεὸν τῆς γῆς","severity":"info","text":"The adjuration formula echoes the language of divine oaths in the Septuagint, though the specific phrase 'God of heaven and God of earth' is not a direct quotation from Genesis 24.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"background","kind":"background","basis":"text","lemma":"εἰς τὴν μέσην τῶν ποταμῶν","severity":"info","text":"The phrase 'between the rivers' refers to Mesopotamia, the region between the Tigris and Euphrates, consistent with the patriarchal narrative of Abraham's origins.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"structure","kind":"structure","basis":"text","lemma":"Δι’ οὗ παρέσται νοεῖν","severity":"info","text":"Cyril uses the phrase 'through this, one may understand' to signal a typological or allegorical reading, a common structural marker in his exegesis.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"reception","kind":"reception","basis":"text","lemma":"ψέλλιά τε καὶ ἐνώτια","severity":"info","text":"Cyril's mention of bracelets and earrings as gifts to Rebecca reflects late antique customs of betrothal, expanding on the biblical narrative which does not specify such items.","cites":[],"named_sources":[],"dropped_cites":[]}],"ambiguities":["The Greek text does not specify whether the servant's oath is a direct quotation from Genesis or Cyril's paraphrase; the phrase 'God of heaven and God of earth' is not verbatim from the Septuagint."],"confidence":"high","notes":[]},{"i":133,"ref":"p133","source":"Ἡ δὲ οἴκοι παρελθεῖν, ἕπεσθαί τε αὐτῇ παραχρῆμα προσέταττεν. Οὗ γεγονότος, ξενίζεται μὲν αὐτοῦ, λαμπρὰν δὲ διήγησιν τοῦ ἰδίου δεσπότου τὸν πλοῦτον ποιεῖται. Προσετίθει δὲ, ὅτι ἕνα καὶ ἀγαπητὸν ἔχων υἱὸν τὸν Ἰσαὰκ, πάντα δέδωκεν αὐτῷ, καὶ δεσπόζει τῶν ὅλων ὁ νεανίας. Ἐπειδὴ δὲ ἀποτρέχειν ἤθελεν ὁμοῦ τῇ νεάνιδι λοιπὸν ὁ νυμφαγωγὸς, διερωτῶσι Ῥεβέκκαν εἰ συμβαδιεῖται τῷ κεκληκότι, καὶ ἀσπαστὴν ποιήσεται τὴν ἀποδρομήν. Ἡ δὲ κατανεύει προθύμως. Ἀφιγμένην δὲ οὕτως, εἰσοικίζεται μὲν ἐθελοντὴς ἤδη ὁ Ἰσαάκ· παρεκλήθη δὲ οὕτως σφόδρα, καίτοι τεθνεώσης αὐτῷ τῆς μητρός. Μακρὸς μὲν οὖν καὶ πολὺς τῆς ἱστορίας ὁ λόγος. Πλὴν ἐπιτεμόντες ὡς ἔνι ταύτην, διαρκῶς εἰρήκαμεν. Ἡκέτω δὲ οὖν τῆς θεωρίας ἡ δύναμις ἐπὶ τὸ λίαν εὐτεχνὲς, καὶ τὸν τοῦ μυστηρίου τύπον ἀναδεικνύτω πάλιν. ὡς ἐν ἀμυδραῖς μὲν ἔτι σκιαῖς, πλὴν ὠδίνοντα τὴν ἀλήθειαν.\n\nβ. Οὐκ ἠξίωσεν Ἀβραὰμ ἐκ τῶν θυγατέρων Χαναὰν ἁρμόσαι γυναῖκα τῷ ἠγαπημένῳ, φημὶ δὴ, τῷ Ἰσαάκ· ἀλλ’ εἰς τὴν τῶν εἰδωλολατρούντων χώραν τὸν γνήσιον ἀποτρέχειν ἐκέλευεν οἰκέτην, φροντιοῦντα γυναικὸς τῆς ὅτι μάλιστα πρεπωδεστάτης αὐτῷ. Οὐ γὰρ ἠθέλησεν ὁ Θεὸς καὶ Πατὴρ τὴν τῶν Ἰουδαίων Συναγωγὴν συνάψαι Χριστῷ, ὃς ἐν Ἰσαὰκ σημαίνεται. Ὀψιγενὴς γὰρ ὁ Ἰσαὰκ καὶ ἀγαπητός. Πέφηνε δὲ καὶ ἐν ἐσχάτοις καιροῖς ὁ Χριστὸς, καὶ ἔστιν ἠγαπημένος, τέρψις τε καὶ ἀγαλλίασμα· ἑρμηνεύεται γὰρ οὕτως ὁ Ἰσαάκ. Ὅτι δὲ Χαναναῖοι τύπος ἂν νοοῖντο τῶν ἐξ Ἰσραὴλ, σαφὲς ἂν γένοιτο, καὶ μάλα ῥᾳδίως, ὡς ἀπό γε τῆς τοῦ ὀνόματος ἑρμηνείας. Χαναναῖοι γὰρ, ἕτοιμοι πρὸς ταπείνωσιν.","english":"She, however, ordered him to go home and follow her immediately. When this happened, he was entertained by her, and she made a splendid account of her master's wealth. She added that she had one beloved son, Isaac, to whom she had given everything, and that the young man was master of all. Since the bridegroom's agent now wished to depart together with the young woman, they asked Rebecca whether she would accompany the one who had summoned her and willingly make her departure. She readily assented. When she arrived in this way, Isaac willingly took her in; he was greatly comforted, even though his mother had died. The account of the story is long and extensive. However, having abridged it as much as possible, we have said enough. Let the power of the contemplation now come to the very well-crafted point and again display the type of the mystery, as if in faint shadows, yet giving birth to the truth.\n\n2. Abraham did not deem it worthy to take a wife for his beloved, I mean Isaac, from the daughters of Canaan; rather, he ordered his faithful servant to go to the land of the idolaters to procure a wife most suitable for him. For God the Father did not wish to unite the Synagogue of the Jews with Christ, who is signified by Isaac. For Isaac is late-born and beloved. Christ also appeared in the last times and is beloved, a delight and joy; for Isaac is interpreted thus. That the Canaanites might be understood as a type of those from Israel would become clear, and quite easily, from the interpretation of the name. For Canaanites means \"ready for humiliation.","structure":"narrative","commentary":[{"unit":"sense","kind":"sense","basis":"text","lemma":"Μακρὸς μὲν οὖν καὶ πολὺς τῆς ἱστορίας ὁ λόγος","severity":"info","text":"Cyril signals a deliberate abridgment of the biblical narrative, focusing on typological interpretation rather than literal retelling.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"term","kind":"term","basis":"glossary","lemma":"Χαναναῖοι","severity":"info","text":"Cyril etymologizes 'Canaanites' as 'ready for humiliation' (ἕτοιμοι πρὸς ταπείνωσιν), a key typological link to Israel's subjugation under Christ.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"scripture","kind":"scripture","basis":"text","lemma":"Ἰσαὰκ","severity":"info","text":"Cyril interprets Isaac as a type of Christ, noting that Isaac's name means 'delight' or 'joy' (τέρψις τε καὶ ἀγαλλίασμα), aligning with Christ's role as beloved.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"background","kind":"background","basis":"text","lemma":"τὴν τῶν Ἰουδαίων Συναγωγὴν","severity":"info","text":"Cyril contrasts the Synagogue (Judaism) with the Church, a common patristic trope, here linked to Abraham's rejection of Canaanite brides for Isaac.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"structure","kind":"structure","basis":"text","lemma":"β.","severity":"info","text":"The passage is divided into two sections: the first (α) summarizes the narrative of Rebecca and Isaac; the second (β) provides the typological interpretation.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"reception","kind":"reception","basis":"text","lemma":"ὡς ἐν ἀμυδραῖς μὲν ἔτι σκιαῖς","severity":"info","text":"Cyril describes the Old Testament events as 'faint shadows' giving birth to truth, reflecting the Alexandrian allegorical method of typological exegesis.","cites":[],"named_sources":[],"dropped_cites":[]}],"ambiguities":["The Greek text does not specify whether the servant's oath (mentioned in the previous passage) is fulfilled or referenced here; Cyril omits it entirely.","The identity of 'she' in the opening sentence is ambiguous in the Greek (Ἡ δὲ) but contextually refers to Rebecca."],"confidence":"high","notes":[]},{"i":134,"ref":"p134","source":"Τίσι δ’ ἂν πρέποι τὸ μέλλειν ἐλθεῖν εἰς ταπείνωσιν, μᾶλλον δὲ ἤδη καὶ ἥκειν, πλὴν ὅτι τοῖς Ἰουδαίοις; Τεταπείνωνται γὰρ, τῆς ἐν Χριστῷ δόξης ὠλισθηκότες, καὶ εἰς πᾶν ὁτιοῦν τῶν ἐκτόπων κατεῤῥιμμένοι. Οὐκοῦν οὐκ ἐκ Χαναὰν, ἀλλ’ ἐκ μέσης τῶν ποταμῶν Ἰσαὰκ ἡ νύμφη. Ὡς γὰρ ἔφην, οὐκ ἐξ Ἰουδαίων, ἀλλ’ ἐξ ἐθνῶν ἡ συνηρμοσμένη τῷ Σωτῆρι Χριστῷ πνευματικῶς Ἐκκλησία. Πλὴν, διὰ βουλῆς τοῦ Πατρὸς, μεσολαβούντων οἰκετῶν τῶν ὅτι μάλιστα πιστῶν καὶ γνησίων, ἵνα νοῶμεν τοὺς μαθητὰς, οἳ καὶ ταμίαι γεγόνασι καὶ οἰκονόμοι τῶν Χριστοῦ τοῦ Θεοῦ μυστηρίων· μονονουχὶ δὲ καὶ ἐν χερσὶν ἔχοντες πάντα τὰ ἐν τῷ οἴκῳ αὐτοῦ. Οὗτοι καταλελοιπότες τὴν Ἰουδαίαν, καθάπερ ἀμέλει καὶ ὁ τοῦ Ἀβραὰμ οἰκέτης τὴν Χαναναίαν, εἰς τὴν τῶν εἰδωλολατρούντων χώραν κατέβαινον, ἀναθέμενοι τρόπον τινὰ τὰ ἐκ τοῦ Θεοῦ καὶ Πατρὸς ἀγαθὰ, καὶ πλήρη μὲν ἔχοντες τὸν νοῦν σοφίας τῆς ἄνωθεν, ἐπίμεστοι δὲ χαρισμάτων τῶν διὰ τοῦ Πνεύματος. Ἐπιτήρει δὲ ὅτι καὶ ἀνώνυμος ὁ οἰκέτης τοῦ Ἀβραὰμ, ἵνα κατὰ παντὸς φέρηται μαθητοῦ πιστοῦ τε καὶ δεδοκιμασμένου, τῆς διακονίας ὁ τύπος. Καὶ κατέλυσε μὲν ἐκεῖνος πρὸς τῷ φρέατι τοῦ ὕδατος πρὸς ἑσπέραν, παρεκάλει δὲ δι’ εὐχῆς Θεὸν γενέσθαι συλλήπτορα, καὶ ἐφ’ ὕδατος τὴν παρθένον ἤθελε δοκιμάζειν. Ἐπεφοίτησαν δὲ καὶ οἱ θεσπέσιοι μαθηταὶ, καθάπερ ἔφην ἀρτίως, ταῖς τῶν ἐθνῶν χώραις τὸ πρὸς ἑσπέραν, τουτέστιν, ἐν ἐσχάτοις τοῦ αἰῶνος καιροῖς, καὶ παρ’ ὕδασι τὴν νοητὴν ἐδοκίμαζον παρθένον.","english":"To whom would it be fitting to be about to come into humiliation, or rather to have already come, except the Jews? For they have been humiliated, having slipped from the glory in Christ, and have been cast down into every kind of outlandish thing. Therefore, Isaac's bride is not from Canaan, but from between the rivers. For as I said, the Church spiritually united to Christ the Savior is not from the Jews, but from the nations. Yet, by the counsel of the Father, with the mediation of servants who are most faithful and genuine, so that we may understand the disciples, who have become stewards and administrators of the mysteries of Christ God, and who virtually hold in their hands everything in his house. These, having left Judea, just as indeed Abraham's servant left Canaan, went down into the land of the idolaters, in a manner conveying the goods from God the Father, and having their mind full of wisdom from above, and filled with gifts through the Spirit. Observe also that Abraham's servant is nameless, so that the type of the ministry may apply to every faithful and tested disciple. And that servant lodged by the well of water toward evening, and through prayer besought God to be his helper, and wished to test the virgin by the water. And the divine disciples, as I just said, frequented the lands of the nations toward evening, that is, in the last times of the age, and by the waters they tested the spiritual virgin.","structure":"narrative","commentary":[{"unit":"sense","kind":"sense","basis":"text","lemma":"Τίσι δ’ ἂν πρέποι τὸ μέλλειν ἐλθεῖν εἰς ταπείνωσιν","severity":"info","text":"Cyril interprets the humiliation of the Jews as a consequence of their rejection of Christ, contrasting them with the Church from the nations.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"term","kind":"term","basis":"text","lemma":"ἐκ μέσης τῶν ποταμῶν","severity":"info","text":"The phrase 'from between the rivers' likely refers to Mesopotamia, the region of Rebecca, typologically representing the Church from the Gentiles.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"background","kind":"background","basis":"text","lemma":"ἀνώνυμος ὁ οἰκέτης τοῦ Ἀβραὰμ","severity":"info","text":"Abraham's servant is nameless in Genesis 24, allowing Cyril to treat him as a type for any faithful disciple, not a specific historical figure.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"structure","kind":"structure","basis":"text","lemma":"Ἐπιτήρει δὲ","severity":"info","text":"Cyril uses 'Observe also' to signal a typological point, a common exegetical marker in his commentary.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"reception","kind":"reception","basis":"text","lemma":"παρ’ ὕδασι τὴν νοητὴν ἐδοκίμαζον παρθένον","severity":"info","text":"Cyril allegorizes the well-water test as the disciples' evaluation of the spiritual virgin (the Church) among the nations, a typical Alexandrian reading.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"scripture","kind":"scripture","basis":"text","lemma":"παρεκάλει δὲ δι’ εὐχῆς Θεὸν γενέσθαι συλλήπτορα","severity":"info","text":"Alludes to Genesis 24:12-14, where Abraham's servant prays for success in finding a bride for Isaac.","cites":[],"named_sources":[],"dropped_cites":[]}],"ambiguities":["The phrase 'from between the rivers' could be read as a geographical reference to Mesopotamia or as a symbolic boundary; Cyril takes it as the latter, representing the Gentile world."],"confidence":"high","notes":[]},{"i":135,"ref":"p135","source":"Ἐπιτηδειοτάτη γὰρ λίαν ἡ Ἐκκλησία, καὶ εὐρώστως ἔχουσα πρός γε τὸ δύνασθαι, φημὶ, τὸν ζωοποιὸν ἀρύσασθαι λόγον, ἐκ τῶν πηγῶν τοῦ Σωτηρίου, κατὰ τὸ γεγραμμένον. Ἔχει δὲ καὶ οὐκ ἀνικάνως, τό γε ἧκον εἰς νοῦ καὶ φρενὸς ἐπιτηδειότητα πρὸς, τὸ καὶ ἑτέροις δύνασθαι χορηγεῖν τὰ τελοῦντα πρὸς ζωήν. Ἐπότιζε γὰρ ἡ Ῥεβέκκα αὐτόν τε τὸν οἰκέτην καὶ τὰς καμήλους. Καὶ ὁ μὲν οἰκέτης, τύπος ἂν νοοῖτο νυνὶ τῶν ἐξ Ἰσραήλ. Ἄνθρωποι γὰρ οἱ νόμον ἔχοντες ἤδη παιδαγωγὸν, καὶ ὡς ἐν σκιαῖς μὲν ἔτι τὸ Χριστοῦ μυστήριον, πλὴν οὐκ ἀμυσταγώγητοι παντελῶς. Κτηνῶν δὲ ἀλόγων οὐδὲν διαφέροντες οἱ ἐξ ἐθνῶν, οἲ καὶ ταῖς καμήλοις παρεικάζοιντο ἂν εἰκότως. Ἀνίερον γὰρ κατὰ νόμους τὸ ζῶον. Τοιοίδε πάντως οἱ μήπω Θεὸν εἰδότες τὸν φύσει τε καὶ ἀληθῶς. Ἱκανωτάτη δὴ οὖν κατάρδειν ἡ Ἐκκλησία τοῖς ἱεροῖς τε καὶ θείοις νάμασι, τούς τε ἐξ Ἰουδαίων ἥκοντας ἐπὶ τὸ δεῖν ἑλέσθαι τὴν εἰς Χριστὸν ἀγάπην· καὶ τοὺς ἐξ ἐθνῶν κεκλημένους. Ἐπειδὴ δὲ τοιαύτην οὖσαν οἱ μαθηταὶ τεθέανται τὴν παρθένον, ψελλίοις τε αὐτὴν κατηγλάϊζον εὐθέως, καὶ μέντοι τὸν ἐν ὠσὶ προσέθεσαν κόσμον· τουτέστι, λαμπρὰν ἀπετέλουν καὶ ἐκπρεπεστάτην τοῖς εἰς εὐηκοΐαν αὐχήμασι. Κεκοσμημένη γὰρ ἀκοὴ, παραδηλώσειεν ἂν τὸ εὐήκοον. Περιφανῆ δὲ ὥσπερ ὁρᾶσθαι παρεσκεύαζον καὶ τοῖς ἐξ ἔργων, ἤτοι χειρῶν κατορθώμασιν Οἶμαι γὰρ τουτὶ, τὸ καὶ αὐταῖς ἐνιέναι χερσὶ τὰ ψέλλια. Καὶ ὁ μὲν οἰκέτης ὁ τοῦ Ἀβραὰμ ἀφηγεῖτο τοῖς ἐν Χαρὰν, τοῦ ἰδίου δεσπότου τὸν πλοῦτον, καὶ ὅτι μόνον ἕνα καὶ ἠγαπημένον ἔχει τὸν κληρονόμον.","english":"The Church is exceedingly well-suited and robustly capable, I say, of drawing the life-giving word from the springs of the Savior, as it is written. And it is not without competence, having the fitness of mind and understanding to supply to others what conduces to life. For Rebecca watered both the servant himself and the camels. And the servant might now be understood as a type of those from Israel. For they are men who already have the law as a tutor, and though still in shadows as it were regarding the mystery of Christ, they are not entirely uninitiated. But those from the nations, who differ in no way from irrational beasts, would fittingly be compared to the camels. For the animal is unholy according to the laws. Such indeed are those who do not yet know God, who is by nature and truly God. So the Church is most sufficient to irrigate with holy and divine streams both those coming from the Jews to choose love for Christ, and those called from the nations. And since the disciples have seen the virgin to be such, they immediately adorned her with bracelets, and also added ornament for the ears; that is, they made her bright and most splendid with the adornments of obedience. For an adorned ear would signify being obedient. And they made her appear conspicuous also through the accomplishments of works, that is, of hands. For I think this is what it means to put bracelets on the hands themselves. And the servant of Abraham related to those in Charran the wealth of his own master, and that he has only one and beloved heir.","structure":"narrative","commentary":[{"unit":"sense","kind":"sense","basis":"text","lemma":"Ἐπιτηδειοτάτη γὰρ λίαν ἡ Ἐκκλησία","severity":"info","text":"Cyril asserts the Church's fitness to draw the life-giving word from the Savior's springs, a metaphor for scriptural interpretation.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"scripture","kind":"scripture","basis":"text","lemma":"κατὰ τὸ γεγραμμένον","severity":"info","text":"The phrase 'as it is written' likely alludes to a scriptural source, possibly Proverbs or Psalms, but the specific reference is not identified in the passage.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"term","kind":"term","basis":"text","lemma":"τύπος","severity":"info","text":"Cyril uses 'τύπος' (type) to interpret the servant as a typological figure for Israel, a common Alexandrian exegetical method.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"background","kind":"background","basis":"text","lemma":"ἀνίερον γὰρ κατὰ νόμους τὸ ζῶον","severity":"info","text":"Cyril calls the camel 'unholy according to the laws,' reflecting Jewish dietary laws (Leviticus 11:4) that deem camels impure, a point used to typify Gentiles.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"parallel","kind":"parallel","basis":"text","lemma":"ψελλίοις τε αὐτὴν κατηγλάϊζον","severity":"info","text":"The adornment of Rebecca with bracelets and ear ornaments parallels the Church's embellishment through obedience and good works, a common allegorical motif in Cyril.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"reception","kind":"reception","basis":"text","lemma":"Ἐπότιζε γὰρ ἡ Ῥεβέκκα","severity":"info","text":"Cyril's allegorical reading of Rebecca watering the servant and camels as the Church nourishing Jews and Gentiles influenced later Byzantine exegesis.","cites":[],"named_sources":[],"dropped_cites":[]}],"ambiguities":["The phrase 'κατὰ τὸ γεγραμμένον' does not specify which scripture is cited; the reference is ambiguous.","The identity of 'τοῖς ἐν Χαρὰν' (those in Charran) is unclear; it may refer to a location or group not fully explained."],"confidence":"high","notes":[]},{"i":136,"ref":"p136","source":"Μεμυσταγωγήκασι δὲ τὰ ἔθνη καὶ οἱ θεσπέσιοι μαθηταὶ, τὸν τοῦ Θεοῦ καὶ Πατρὸς ἀνακηρύττοντες πλοῦτον, τὴν ἐλπίδα, τὴν ζωὴν, τὸν ἁγιασμόν· εἷς δὲ ὅτι καὶ μόνος Υἱὸς κατὰ φύσιν καὶ ἀληθῶς ὁ Χριστὸς, ὃς καὶ τῶν ὅλων τέθειται κληρονόμος, ἀπήγγελλον ἐναργῶς. Καὶ ἠρωτᾶτο μὲν ἡ παρθένος, εἰ συμβαδιεῖται τῷ οἰκέτῃ προθύμως· ἡ δὲ κατένευεν εὐθύς. Ἑτοιμοτάτη γὰρ λίαν ἡ ἐξ ἐθνῶν Ἐκκλησία, μονονουχὶ δὲ καὶ θερμὴ πρὸς ἀγάπην τὴν ἐπὶ Χριστῷ. Καὶ μαρτυρήσει λέγων ὁ θεσπέσιος Δαβὶδ περὶ τῆς ἐξ ἐθνῶν ἀγέλης· Τῇ ἑτοιμασίᾳ τῆς καρδίας αὐτῶν προσέσχε τὸ οὖς σου. Ἐπεὶ δὲ συνήφθη λοιπὸν ὁ Ἰσαὰκ τῇ Ῥεβέκκᾳ, Παρεκλήθη, φησὶ, περὶ τῆς μητρὸς αὐτοῦ. Πάρεστι δὴ οὖν καὶ διὰ τοῦδε νοεῖν, ὅτι λελύπηται μὲν ὁ Χριστὸς μονονουχὶ τεθνεώσης διὰ τῆς ἀπιστίας τῆς Ἰουδαίων Συναγωγῆς, ἐξ ἧς καὶ αὐτὸς κατὰ σάρκα γεγένηται· ἐπειδὴ δὲ γέγονε νυμφίος τῆς ἐξ ἐθνῶν Ἐκκλησίας, κατέληξε τρόπον τινὰ τῆς ἐπ’ ἐκείνῃ λοιπὸν κατηφείας. Εἴρηται γάρ που διὰ φωνῆς προφητῶν πρὸς τὴν Ἐκκλησίαν· Καὶ ἔσται, ὃν τρόπον εὐφρανθήσεται νυμφίος ἐπὶ νύμφῃ, οὕτως εὐφρανθήσεται Κύριος ἐπὶ σοί. Δι’ οὗ καὶ μεθ’ οὗ τῷ Θεῷ καὶ Πατρὶ δόξα σὺν ἁγίῳ Πνεύματι, εἰς τοὺς αἰῶνας τῶν αἰώνων. Ἀμήν.","english":"The inspired disciples also initiated the nations, proclaiming the wealth of God the Father—hope, life, sanctification—and they declared plainly that Christ is the one and only Son by nature and truly, who has been appointed heir of all things. And the virgin was asked whether she would willingly accompany the servant; she immediately nodded assent. For the Church from the nations is exceedingly ready, and almost burning with love for Christ. And the inspired David bears witness, speaking of the flock from the nations: \"Your ear attended to the readiness of their heart.\" And when Isaac was finally united with Rebecca, it says, \"He was comforted concerning his mother.\" So through this one may understand that Christ was grieved, as if dead, by the faithlessness of the Jewish Synagogue, from which he himself was born in the flesh; but when he became the bridegroom of the Church from the nations, he somehow ceased from his dejection over her. For it has been said somewhere through the voice of the prophets to the Church: \"And it shall be, as a bridegroom rejoices over a bride, so the Lord will rejoice over you.\" Through which and with which glory is to God the Father together with the Holy Spirit, unto the ages of ages. Amen.","structure":"narrative","commentary":[{"unit":"sense","kind":"sense","basis":"text","lemma":"Μεμυσταγωγήκασι","severity":"info","text":"The verb 'memystagōgēkasi' (initiated) carries the sense of leading into the mysteries, a technical term in early Christian catechesis.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"scripture","kind":"scripture","basis":"text","lemma":"Τῇ ἑτοιμασίᾳ τῆς καρδίας αὐτῶν προσέσχε τὸ οὖς σου","severity":"info","text":"This is a citation of Psalm 77:2 LXX (ET 78:1), 'Your ear attended to the readiness of their heart.'","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"scripture","kind":"scripture","basis":"text","lemma":"Παρεκλήθη, φησὶ, περὶ τῆς μητρὸς αὐτοῦ","severity":"info","text":"This phrase echoes Genesis 24:67 LXX, where Isaac is comforted after Rebecca's arrival.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"scripture","kind":"scripture","basis":"text","lemma":"Καὶ ἔσται, ὃν τρόπον εὐφρανθήσεται νυμφίος ἐπὶ νύμφῃ, οὕτως εὐφρανθήσεται Κύριος ἐπὶ σοί","severity":"info","text":"This is a citation of Isaiah 62:5 LXX, applied here to the Church as bride.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"background","kind":"background","basis":"text","lemma":"ἐξ ἐθνῶν Ἐκκλησία","severity":"info","text":"Cyril contrasts the Jewish Synagogue (faithless) with the Church from the nations (gentiles), a common typology in his anti-Jewish polemic.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"reception","kind":"reception","basis":"text","lemma":"Δι’ οὗ καὶ μεθ’ οὗ τῷ Θεῷ καὶ Πατρὶ δόξα σὺν ἁγίῳ Πνεύματι","severity":"info","text":"The doxology to the Father and Holy Spirit reflects Cyril's Nicene orthodoxy and liturgical closure.","cites":[],"named_sources":[],"dropped_cites":[]}],"ambiguities":["The phrase 'εἴρηται γάρ που' ('it has been said somewhere') is vague; Cyril may be citing a lost source or loosely recalling Isaiah."],"confidence":"high","notes":[]},{"i":137,"ref":"p137","source":"Περὶ τοῦ Ἡσαῦ καὶ τοῦ Ἰακὼβ, ὅτι εἰς τύπον τέθεινται τῶν δύο λαῶν, τοῦ τε Ἰσραὴλ, καὶ τοῦ διὰ πίστεως τῆς ἐν Χριστῷ.\n\nα. Αὗται δὲ αἱ γενέσεις Ἰσαὰκ τοῦ υἱοῦ Ἀβραὰμ, Ἀβραὰμ ἐγέννησε τὸν Ἰσαάκ. Ἦν δὲ Ἰσαὰκ ἐτῶν τεσσαράκοντα, ὅτε ἔλαβε τὴν Ῥεβέκκαν, θυγατέρα Βαθουὴλ τοῦ Σύρου, ἐκ τῆς Μεσοποταμίας, ἀδελφὴν Λάβαν τοῦ Σύρου, ἑαυτῷ γυναῖκα. Ἐδεῖτο δὲ Ἰσαὰκ Κυρίου περὶ Ῥεβέκκας τῆς γυναικὸς αὐτοῦ, ὅτι στεῖρα ἦν. Ἐπήκουσε δὲ αὐτοῦ ὁ Θεὸς, καὶ ἔλαβεν ἐν γαστρὶ Ῥεβέκκα ἡ γυνὴ αὐτοῦ. Ἐσκίρτων δὲ τὰ παιδία ἐν αὐτῇ. Εἶπε δέ· Εἰ οὕτως μοι μέλλει γίνεσθαι, ἵνα τί μοι τοῦτο; Ἐπορεύθη δὲ πυθέσθαι παρὰ Κυρίου. Καὶ εἶπε Κύριος αὐτῇ· Δύο ἔθνη ἐν τῇ γαστρί σού εἰσι, καὶ δύο λαοὶ ἐκ τῆς κοιλίας σου διασταλήσονται. Καὶ λαὸς λαοῦ ὑπερέξει. Καὶ ὁ μείζων δουλεύσει τῷ ἐλάττονι. Καὶ ἐπληρώθησαν αἱ ἡμέραι τοῦ τεκεῖν αὐτὴν, καὶ τῇδε ἦν δίδυμα ἐν τῇ κοιλίᾳ αὐτῆς. Ἐξῆλθε δὲ ὁ υἱὸς ὁ πρωτότοκος πυῤῥάκης ὅλος ὡσεὶ δορὰ δασύς. Ἐπεκάλεσε δὲ τὸ ὄνομα αὐτοῦ Ἡσαῦ. Καὶ μετὰ τοῦτο ἐξῆλθεν ὁ ἀδελφὸς αὐτοῦ, καὶ ἡ χεὶρ αὐτοῦ ἐπειλημμένη τῆς πτέρνης Ἡσαῦ. Καὶ ἐκάλεσε τὸ ὄνομα αὐτοῦ Ἰακώβ. Ἰσαὰκ δὲ ἦν ἐτῶν ἑξήκοντα, ὅτε ἔτεκεν αὐτοὺς Ῥεβέκκα. Ηὐξήθησαν δὲ οἱ νεανίσκοι. Καὶ ἦν Ἡσαῦ ἄνθρωπος εἰδὼς κυνηγεῖν ἄγροικος. Ἰακὼβ δὲ ἄνθρωπος ἄπλαστος, οἰκῶν οἰκίαν. Ἠγάπησε δὲ Ἰσαὰκ τὸν Ἡσαῦ, ὅτι ἡ θήρα αὐτοῦ βρῶσις αὐτῷ. Ῥεβέκκα δὲ ἠγάπα τὸν Ἰακώβ. Ἥψησε δὲ Ἰακὼβ ἕψημα. Ἦλθε δὲ Ἡσαῦ ἐκ τοῦ πεδίου ἐκλείπων. Καὶ εἶπεν Ἡσαῦ τῷ Ἰακώβ· Γεῦσόν με ἀπὸ τοῦ ἑψήματος τοῦ πυῤῥοῦ τούτου, ὅτι ἐκλείπω ἐγώ. Διὰ τοῦτο ἐκλήθη τὸ ὄνομα αὐτοῦ Ἐδώμ.","english":"Concerning Esau and Jacob, that they have been set as a type of the two peoples, both of Israel and of those through faith in Christ.\n\na. These are the generations of Isaac the son of Abraham: Abraham begot Isaac. Isaac was forty years old when he took Rebecca, daughter of Bathuel the Syrian from Mesopotamia, sister of Laban the Syrian, as his wife. Isaac besought the Lord concerning Rebecca his wife, because she was barren. God heard him, and Rebecca his wife conceived. The children leaped within her. She said: \"If this is how it is to be for me, why is this happening to me?\" She went to inquire of the Lord. And the Lord said to her: \"Two nations are in your womb, and two peoples shall be separated from your womb. And one people shall surpass the other. And the greater shall serve the lesser.\" And the days for her to give birth were fulfilled, and she had twins in her womb. The firstborn son came out entirely ruddy, like a shaggy hide. She called his name Esau. And after this his brother came out, and his hand was grasping Esau's heel. And she called his name Jacob. Isaac was sixty years old when Rebecca bore them. The youths grew up. And Esau was a man skilled in hunting, rustic. Jacob was a man unpretentious, dwelling at home. Isaac loved Esau, because his hunt was food for him. Rebecca loved Jacob. Jacob cooked a stew. Esau came from the field, fainting. And Esau said to Jacob: \"Give me a taste of this red stew, for I am fainting.\" Because of this his name was called Edom.","structure":"narrative","commentary":[{"unit":"sense","kind":"sense","basis":"text","lemma":"Περὶ τοῦ Ἡσαῦ καὶ τοῦ Ἰακὼβ, ὅτι εἰς τύπον τέθεινται τῶν δύο λαῶν, τοῦ τε Ἰσραὴλ, καὶ τοῦ διὰ πίστεως τῆς ἐν Χριστῷ","severity":"info","text":"Cyril announces that Esau and Jacob are a type of two peoples: Israel and those who come to faith in Christ. This typological frame governs the entire passage.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"scripture","kind":"scripture","basis":"text","lemma":"Δύο ἔθνη ἐν τῇ γαστρί σού εἰσι, καὶ δύο λαοὶ ἐκ τῆς κοιλίας σου διασταλήσονται","severity":"info","text":"Cyril adapts the LXX of Genesis 25:23, where the Lord tells Rebecca that two nations are in her womb. The wording closely follows the biblical text but is paraphrased for typological emphasis.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"background","kind":"background","basis":"text","lemma":"πυῤῥάκης","severity":"info","text":"The Greek term πυῤῥάκης (ruddy) describes Esau's complexion at birth. In the LXX (Gen 25:25) it is πυρράκης, meaning red or reddish. Cyril uses this to connect Esau with Edom (Ἐδώμ), which means 'red' in Hebrew.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"reception","kind":"reception","basis":"text","lemma":"Διὰ τοῦτο ἐκλήθη τὸ ὄνομα αὐτοῦ Ἐδώμ","severity":"info","text":"Cyril concludes the passage by deriving Esau's name Edom from the red stew incident. This reflects a common patristic etymology, linking the red stew (ἕψημα πυῤῥόν) to the name Edom, though the biblical etymology is different.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"structure","kind":"structure","basis":"text","lemma":"α. Αὗται δὲ αἱ γενέσεις Ἰσαὰκ","severity":"info","text":"The passage begins with a formulaic introduction (α. Αὗται δὲ αἱ γενέσεις) that mirrors the LXX's genealogical style. This marks a new narrative section within Cyril's commentary.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"caution","kind":"caution","basis":"text","lemma":"Ἐσκίρτων δὲ τὰ παιδία ἐν αὐτῇ","severity":"caution","text":"The phrase 'the children leaped within her' is not found verbatim in the LXX of Genesis 25. Cyril may be expanding the narrative or drawing from a variant tradition. The source of this detail is uncertain.","cites":[],"named_sources":[],"dropped_cites":[]}],"ambiguities":["The phrase 'Ἐσκίρτων δὲ τὰ παιδία ἐν αὐτῇ' (the children leaped within her) is not directly attested in the LXX; it may be a paraphrase or from a different textual tradition.","The identity of the 'two peoples' (δύο λαοί) is left ambiguous: Cyril specifies Israel and those through faith in Christ, but the biblical context refers to Edom and Israel."],"confidence":"high","notes":[]},{"i":138,"ref":"p138","source":"Εἶπε δὲ Ἰακὼβ τῷ Ἡσαῦ· Ἀπόδου σήμερον τὰ πρωτοτόκιά σου ἐμοί. Καὶ εἶπεν Ἡσαῦ· Ἰδοὺ ἐγὼ πορεύομαι τελευτᾷν, καὶ ἵνα τί μοι ταῦτα τὰ πρωτοτόκια; Καὶ εἶπεν αὐτῷ Ἰακώβ· Ὄμοσόν μοι σήμερον· καὶ ὤμοσεν αὐτῷ. Ἀπέδοτο δὲ Ἡσαῦ τὰ πρωτοτόκια τῷ Ἰακώβ. Ἰακὼβ δὲ ἔδωκε τῷ Ἡσαῦ ἄρτον καὶ ἕψημα φακοῦ· καὶ ἔφαγε καὶ ἔπιε, καὶ ἀναστὰς ᾤχετο. Καὶ ἐφαύλισεν Ἡσαῦ τὰ πρωτοτόκια αὐτοῦ. Πατέρα μὲν ἔσεσθαι πολλῶν ἐθνῶν τὸν θεσπέσιον Ἀβραὰμ ψευδοεπεῖν οὐκ εἰδὼς ἐπηγγέλλετο Θεὸς, καὶ ἀριθμοῦ κρείττονα τὴν ἐξ αὐτοῦ φανεῖσθαι πληθὺν ἄνω τε καὶ κάτω διισχυρίζετο. Ὡσεὶ ἄμμος γὰρ ἔσται, φησὶν, ἡ ἀναρίθμητος, καὶ ὡσεὶ ἄστρα τοῦ οὐρανοῦ τῷ πλήθει. Ἀλλὰ τῆς οὕτω περιφανοῦς εὐκλείας τὸ πέρας ἐκβέβηκεν, οὐκ ἔν γε δὴ μόνῳ τῷ Ἰσραὴλ, ἀλλὰ καὶ ἐπὶ ταῖς ἐθνῶν ἀγέλαις. Εἰσκέκληνται γὰρ διὰ πίστεως, καὶ εἶεν ἂν οἱ τοιοίδε μᾶλλον ἐν Ἰσαὰκ, τουτέστιν, ἐξ ἐπαγγελίας· καὶ μαρτυρήσει γράφων ὁ σοφώτατος Παῦλος· Προϊδοῦσα δὴ ἡ Γραφὴ ὅτι ἐκ πίστεως τὰ ἔθνη δικαιοῖ ὁ Θεὸς, προευηγγελίσατο τῷ Ἀβραὰμ, ὅτι Ἐνευλογηθήσονται ἐν σοὶ πάντα τὰ ἔθνη. Ὥστε οἱ ἐκ πίστεως εὐλογοῦνται σὺν τῷ πιστῷ Ἀβραάμ. Ὅσοι γὰρ ἐξ ἔργων νόμου εἰσὶν, ὑπὸ κατάραν εἰσί. Γέγραπται γὰρ, ὅτι Ἐπικατάρατος πᾶς ὃς οὐκ ἐμμένει ἐν πᾶσι τοῖς γεγραμμένοις ἐν τῷ βιβλίῳ τοῦ νόμου τοῦ ποιῆσαι αὐτά. Ὅτι δὲ ἐν νόμῳ οὐδεὶς δικαιοῦται παρὰ Θεοῦ, δῆλον ὅτι ὁ δίκαιος ἐκ πίστεως ζήσεται. Ὁ δὲ νόμος οὐκ ἔστιν ἐκ πίστεως, ἀλλ’ ὁ ποιήσας αὐτὰ, ζήσεται ἐν αὐτοῖς. Ἄραρεν οὗν ὅτι τὰ ἐπηγγελμένα διεπεραίνετο·","english":"Jacob said to Esau, \"Sell me your birthright today.\" And Esau said, \"Behold, I am going to die, and what use are these birthrights to me?\" And Jacob said to him, \"Swear to me today,\" and he swore to him. Esau sold the birthright to Jacob. Jacob gave Esau bread and lentil stew, and he ate and drank, and rising up, he departed. And Esau disparaged his own birthright. God, who does not know how to speak falsely, promised that the divine Abraham would become the father of many nations, and insisted that the multitude from him would appear beyond number, both above and below. \"For it will be like sand,\" he says, \"the countless, and like the stars of the sky in multitude.\" But the outcome of such manifest glory has turned out not only in Israel alone, but also among the nations' flocks. For they have been called in through faith, and such ones would rather be in Isaac, that is, from promise; and the most wise Paul will bear witness in writing. The Scripture, foreseeing that God justifies the nations through faith, proclaimed the good news to Abraham in advance, that \"All the nations will be blessed in you.\" So those from faith are blessed with the faithful Abraham. For all who are from the works of the law are under a curse. For it is written, \"Cursed is everyone who does not abide by all that is written in the book of the law to perform them.\" And that no one is justified by God through the law is clear, for the righteous one will live from faith. But the law is not from faith, but the one who performs these things will live in them. Therefore, it was taken up that the promises were being fulfilled.","structure":"narrative","commentary":[{"unit":"scripture","kind":"scripture","basis":"text","lemma":"Ἀπόδου σήμερον τὰ πρωτοτόκιά σου ἐμοί","severity":"info","text":"Cyril paraphrases the Genesis narrative of Esau selling his birthright to Jacob (Gen 25:29–34). The Greek verb ἀπόδου ('sell') reflects the LXX text.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"scripture","kind":"scripture","basis":"text","lemma":"Ἐνευλογηθήσονται ἐν σοὶ πάντα τὰ ἔθνη","severity":"info","text":"Cyril cites a promise to Abraham that all nations will be blessed in him, echoing Gen 12:3 LXX and Paul's interpretation in Rom 4:13–14.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"scripture","kind":"scripture","basis":"text","lemma":"Ἐπικατάρατος πᾶς ὃς οὐκ ἐμμένει ἐν πᾶσι τοῖς γεγραμμένοις ἐν τῷ βιβλίῳ τοῦ νόμου","severity":"info","text":"Cyril quotes a curse formula from Deut 27:26 LXX, linking non‑observance of the law to a curse, to contrast law‑based and faith‑based justification.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"reception","kind":"reception","basis":"text","lemma":"Παῦλος","severity":"info","text":"Cyril invokes Paul (ὁ σοφώτατος Παῦλος) as authority for the typology that faith, not law, justifies the nations. This reflects Cyril's anti‑Pelagian and anti‑Jewish polemic.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"background","kind":"background","basis":"text","lemma":"Ἰσαὰκ","severity":"info","text":"Isaac here symbolizes the promise (ἐξ ἐπαγγελίας) as opposed to the law. Cyril develops a typology where Isaac prefigures the faithful, while Esau represents the law‑bound.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"structure","kind":"structure","basis":"text","lemma":"Ἄραρεν οὗν ὅτι τὰ ἐπηγγελμένα διεπεραίνετο","severity":"info","text":"The concluding sentence (Ἄραρεν οὗν) signals a summary: the promises to Abraham are fulfilled through faith, not law. This is a typical rhetorical closure in Cyril's exegesis.","cites":[],"named_sources":[],"dropped_cites":[]}],"ambiguities":["The Greek text has minor orthographic variation (e.g., Ἰακὼβ vs. Ἰακώβ) but no significant textual corruption. The phrase 'Ἄραρεν οὗν' is likely a scribal variant for 'Ἆρα οὖν'."],"confidence":"high","notes":[]},{"i":139,"ref":"p139","source":"καὶ οὐχὶ δὴ πάντως διὰ τῶν ἐν νόμῳ παιδαγωγουμένων, ἀλλὰ τῶν ἐν πίστει δεδικαιωμένων. Παρεισέδυ δὲ οἰκονομικῶς ἡ διὰ Μωσέως ἐντολὴ, οὐκ ἠμελημένης τῆς ἐπαγγελίας, ἀλλ’ ἵνα παιδαγωγῇ καὶ ἀνακομίζῃ κατὰ βραχὺ πρὸς τὴν διὰ πίστεως κλῆσιν· καὶ τῶν ἤδη προεισβεβηκότων ἐλέγχουσα τὴν ἀσθένειαν, χρειωδεστάτην ἅπασι καὶ ἀναγκαίαν ἤδη πως ἀποδείξῃ λοιπὸν τὴν διὰ πίστεως χάριν καὶ τὴν ἐν Χριστῷ δικαίωσιν· Ἔφη δὲ οὕτω πάλιν ὁ θεσπέσιος Παῦλος· Ἀδελφοὶ, κατὰ ἄνθρωπον λέγω, ὅμως ἀνθρώπου διαθήκην κεκυρωμένην οὐδεὶς ἀθετεῖ, ἢ ἐπιδιατάσσεται. Τῷ δὲ Ἀβραὰμ ἐῤῥέθησαν αἱ ἐπαγγελίαι καὶ τῷ σπέρματι αὐτοῦ. Οὐ λέγει, Καὶ τοῖς σπέρμασιν, ὡς ἐπὶ πολλῶν, ἀλλ’ ὡς ἐφ’ ἑνός. Καὶ τῷ σπέρματί σου, ὅς ἐστι Χριστός. Τοῦτο δὲ λέγω διαθήκην κεκυρωμένην ὑπὸ Θεοῦ. Ὁ μετὰ τετρακόσια καὶ τριάκοντα ἔτη γεγονὼς νόμος, οὐκ ἀκυροῖ εἰς τὸ καταργῆσαι τὴν ἐπαγγελίαν. Εἰ γὰρ ἐκ νόμου ἡ κληρονομία, οὐκέτι ἐξ ἐπαγγελίας, τῷ δὲ Ἀβραὰμ δι’ ἐπαγγελίας κεχάρισται ὁ Θεός. Προσεπάγει δὲ τούτοις καὶ τὴν αἰτίαν εὐθὺς τῆς τοῦ νόμου προεισβολῆς, οὕτω λέγων· Τί οὖν ὁ νόμος, τῶν παραβάσεων χάριν προσετέθη ἄχρις οὗ ἔλθῃ τὸ σπέρμα ὃ ἐπήγγελται, διαταγεὶς δι’ ἀγγέλων ἐν χειρὶ μεσίτου. Ὁ δὲ μεσίτης ἑνὸς οὐκ ἔστιν. Ὁ δὲ Θεὸς εἷς ἐστιν· ὁ οὖν νόμος κατὰ τὴν ἐπαγγελίαν τοῦ Θεοῦ; μὴ γένοιτο. Εἰ γὰρ ἐδόθη νόμος ὁ δυνάμενος ζωογονῆσαι, ὄντως ἐκ νόμου ἂν ἡ δικαιοσύνη ἦν. Ἀλλὰ συνέκλεισεν ἡ Γραφὴ τὰ πάντα ὑπὸ ἁμαρτίαν, ἵνα ἡ ἐπαγγελία ἐκ πίστεως Ἰησοῦ Χριστοῦ δοθῇ τοῖς πιστεύουσι·","english":"And certainly not through those being educated by the law, but through those justified by faith. The commandment through Moses was introduced economically, not because the promise was neglected, but in order to educate and gradually lead toward the calling through faith; and, by exposing the weakness of those who had already entered beforehand, it might somehow demonstrate to all the most necessary and essential grace through faith and justification in Christ. The divine Paul spoke again in this way: \"Brothers, I speak in human terms, yet no one annuls or adds a codicil to a human will that has been ratified. But to Abraham the promises were given, and to his seed. He does not say, 'And to the seeds,' as of many, but as of one: 'And to your seed,' who is Christ. And this I call a will ratified by God. The law, which came four hundred and thirty years later, does not nullify the promise so as to abolish it. For if the inheritance comes from the law, it no longer comes from the promise; but God granted it to Abraham through promise.\" He then immediately adds the reason for the prior introduction of the law, speaking thus: \"Why then was the law added? For the sake of transgressions, until the promised seed should come, having been ordained through angels in the hand of a mediator. But the mediator does not belong to one. And God is one. Therefore, is the law according to the promise of God? Far from it. For if a law capable of giving life had been given, then righteousness would indeed have been from the law. But Scripture has enclosed everything under sin, so that the promise might be given through faith in Jesus Christ to those who believe.","structure":"narrative","commentary":[{"unit":"sense","kind":"sense","basis":"text","lemma":"Παρεισέδυ δὲ οἰκονομικῶς","severity":"info","text":"Cyril argues that the Mosaic law was introduced 'economically' (οἰκονομικῶς), i.e., as a divine dispensation, not because the promise to Abraham was neglected but to prepare for faith.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"scripture","kind":"scripture","basis":"text","lemma":"Ἀδελφοὶ, κατὰ ἄνθρωπον λέγω...","severity":"info","text":"Cyril quotes a Pauline passage that closely resembles Galatians 3:15–18, though the wording is not verbatim from the received text; it may reflect a variant or paraphrase.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"term","kind":"term","basis":"text","lemma":"σπέρματι","severity":"info","text":"Cyril stresses the singular 'seed' (σπέρματι) in the promise to Abraham, interpreting it as referring to Christ alone, a typological reading common in Alexandrian exegesis.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"background","kind":"background","basis":"text","lemma":"μετὰ τετρακόσια καὶ τριάκοντα ἔτη","severity":"info","text":"The 430 years between the promise to Abraham and the giving of the law follows the chronology of Exodus 12:40–41 (LXX) and is used by Paul in Galatians 3:17.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"structure","kind":"structure","basis":"text","lemma":"Προσεπάγει δὲ τούτοις καὶ τὴν αἰτίαν","severity":"info","text":"Cyril signals that Paul now gives the reason for the law's introduction, marking a logical transition in the argument: the law was added for transgressions until the promised seed comes.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"reception","kind":"reception","basis":"text","lemma":"ὁ θεσπέσιος Παῦλος","severity":"info","text":"Cyril refers to Paul as 'the divine Paul' (ὁ θεσπέσιος Παῦλος), a honorific title that reflects the high authority of the apostle in patristic exegesis.","cites":[],"named_sources":[],"dropped_cites":[]}],"ambiguities":["The exact Pauline source is not identified by chapter and verse; Cyril's paraphrase may conflate Galatians 3:15–18 with other passages.","The phrase 'δι’ ἀγγέλων ἐν χειρὶ μεσίτου' is obscure; it may refer to the law given through angels (cf. Gal 3:19) with Moses as mediator, but the syntax is ambiguous."],"confidence":"high","notes":[]},{"i":140,"ref":"p140","source":"πρὸ δὲ τοῦ ἐλθεῖν τὴν πίστιν, ὑπὸ νόμον ἐφρουρούμεθα, συγκλειόμενοι εἰς τὴν μέλλουσαν δόξαν ἀποκαλυφθῆναι. Ὥστε ὁ νόμος παιδαγωγὸς ἡμῶν γέγονεν εἰς Χριστὸν, ἵνα ἐκ πίστεως δικαιωθῶμεν. Ἐλθούσης δὲ τῆς πίστεως, οὐκ ἔτι ὑπὸ παιδαγωγόν ἐσμεν. Πάντες γὰρ υἱοὶ Θεοῦ ἐστε διὰ πίστεως τῆς ἐν Χριστῷ Ἰησοῦ. Οὐκοῦν ἥκιστα μὲν ἐνδοιάσειέ τις ἂν, ὡς ἔλεγχος ἧν ὁ νόμος τῆς τῶν παιδαγωγουμένων ἀσθενείας, παραδεικτικὸς δὲ μᾶλλον πταισμάτων καὶ ἁμαρτίας. Οὗ γὰρ, φησὶν, οὐκ ἔστι νόμος, οὐδὲ παράβασις. Καὶ πάλιν· Τὴν δὲ ἁμαρτίαν οὐκ ᾔδειν, εἰ μὴ διὰ νόμου. Καὶ ἐλθούσης τῆς ἐντολῆς, φησὶν, ἡ ἁμαρτία ἀνέζησεν· ἐγὼ δὲ ἀπέθανον. Καὶ πάλιν· Ἄχρι τοῦ νόμου ἦν ἁμαρτία ἐν κόσμῳ· ἁμαρτία γὰρ οὐκ ἐλλογεῖται μὴ ὄντος νόμου. Ὁ γὰρ νόμος ὀργὴν κατεργάζεται. Πεπαιδαγώγηκε τοίνυν ὁ νόμος ἐπὶ Χριστὸν, ἐλέγχων τοὺς παραβαίνοντας, καὶ αὐτῇ πείρᾳ διδάσκων τοὺς ἐπὶ τῆς γῆς, ὡς ἔστιν ἀμήχανον τὴν ἐκ νόμου διαδρᾶναι γραφὴν τὸ εἰς ἁμαρτίαν εὔκολον ἠῤῥωστηκότα τὸν ἄνθρωπον δεῖ δὲ πάντως αὐτῷ τῆς διὰ Χριστοῦ σωτηρίας τοῦ δικαιοῦντος ἐν πίστει καὶ οἰκτιρμοῖς.","english":"Before faith came, we were guarded under the law, being confined until the coming glory was to be revealed. Thus the law became our tutor leading to Christ, so that we might be justified by faith. When faith came, we are no longer under a tutor. For you are all sons of God through faith in Christ Jesus. Therefore one would hardly doubt that the law was a reproof of the weakness of those being tutored, and rather a demonstrator of faults and sin. For where there is no law, he says, there is no transgression. And again: I would not have known sin except through the law. And when the commandment came, he says, sin revived, but I died. And again: Until the law, sin was in the world; for sin is not reckoned where there is no law. For the law produces wrath. The law, then, has tutored toward Christ, reproving those who transgress, and teaching by experience those on earth that it is impossible for man, whose inclination to sin is enfeebled, to escape the indictment of the law, but he absolutely needs the salvation through Christ, who justifies by faith and mercies.","structure":"narrative","commentary":[{"unit":"sense","kind":"sense","basis":"text","lemma":"πρὸ δὲ τοῦ ἐλθεῖν τὴν πίστιν","severity":"info","text":"Cyril contrasts the era before faith (i.e., before Christ) with the era after faith, using the law as a temporary pedagogue. This frames the law's role as preparatory, not final.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"term","kind":"term","basis":"glossary","lemma":"παιδαγωγός","severity":"info","text":"The term 'pedagogue' (παιδαγωγός) denotes a slave who supervised a child; Cyril uses it to characterize the law as a disciplinarian leading to Christ, not as an end in itself.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"scripture","kind":"scripture","basis":"text","lemma":"Οὗ γὰρ, φησὶν, οὐκ ἔστι νόμος, οὐδὲ παράβασις","severity":"info","text":"Cyril cites a maxim (possibly from Romans or a patristic commonplace) that without law there is no transgression, echoing Paul's argument in Romans 4:15.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"scripture","kind":"scripture","basis":"text","lemma":"Τὴν δὲ ἁμαρτίαν οὐκ ᾔδειν, εἰ μὴ διὰ νόμου","severity":"info","text":"This phrase echoes a Pauline idea (cf. Romans 3:20) that sin is known through the law, though the exact wording is not a direct biblical quotation.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"background","kind":"background","basis":"text","lemma":"ἐλθούσης τῆς ἐντολῆς, φησὶν, ἡ ἁμαρτία ἀνέζησεν· ἐγὼ δὲ ἀπέθανον","severity":"info","text":"Cyril alludes to a narrative of sin reviving with the commandment, possibly drawing on a tradition about Adam or a homiletic trope; the source is unclear.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"reception","kind":"reception","basis":"text","lemma":"Ὁ γὰρ νόμος ὀργὴν κατεργάζεται","severity":"info","text":"Cyril's claim that the law produces wrath reflects a Pauline theme (cf. Romans 4:15) and was influential in later Christian antinomian debates.","cites":[],"named_sources":[],"dropped_cites":[]}],"ambiguities":["The phrase 'ἐλθούσης τῆς ἐντολῆς' could refer to a specific biblical event (e.g., the giving of the Law at Sinai) or a general principle; Cyril does not specify.","The source of the maxim 'Οὗ γὰρ, φησὶν, οὐκ ἔστι νόμος, οὐδὲ παράβασις' is not identified; it may be a paraphrase of Paul or a common saying."],"confidence":"high","notes":[]},{"i":141,"ref":"p141","source":"β. Πρόδηλον οὖν, ὅτι τῆς ἐφ’ ἡμῖν οἰκονομίας ὁ λόγος ἀναγκαιοτάτην ἀπέφηνε τῆς διὰ Μωσέως ἐντολῆς τὴν οἱονεὶ προανάδειξιν τῆς κατόπιν εὐθὺς καὶ ἐν Χριστῷ δραμούσης χάριτος, παρακομιζούσης εἰς μέσον τὸ ἐξ ἐπαγγελίας Θεοῦ προαναφωνούμενον σπέρμα, τουτέστι, τοὺς ἐν Χριστῷ διὰ πίστεως. Γέγονε γὰρ οὕτω πατὴρ ἀναριθμήτων ὁ θεσπέσιος Ἀβραάμ. Ἄθρει δὴ οὖν, ἄθρει τῆς οἰκονομίας τὸ σχῆμα, διαπεπλασμένον ἀστείως ὡς ἐν τύπῳ πάλιν τῆ τῶν ἀδελφῶν ξυνωρίδι τῇ ἐξ Ἰσαὰκ, Ἡσαῦ τε, φημὶ, καὶ μέντοι καὶ Ἰακώβ. Οὐκοῦν εἴρητο παρὰ Θεοῦ πρὸς τὸν θεσπέσιον Ἀβραὰμ, ὅτι Ἐν Ἰσαὰκ κληθήσεταί σοι σπέρμα. Διερμηνεύων δὲ τὸ χρησμῴδημα, νομομαθὴς ὢν ὁ Παῦλος, Τῷ δὲ Ἀβραὰμ ἐῤῥέθησαν αἱ ἐπαγγελίαι, φησὶ, καὶ τῷ σπέρματι αὐτοῦ. Οὐ λέγει, καὶ τοῖς σπέρμασιν, ὡς ἐπὶ πολλῶν, ἀλλ’ ὡς ἐφ’ ἑνὸς, Καὶ τῷ σπέρματί σου, ὅ ἐστι Χριστός. Οὐκοῦν ἐν Χριστῷ τὰ ἐπηγγελμένα διεπεραίνετο, καὶ εἰς εἰκόνα καὶ τύπον αὐτοῦ τέθειταί πως ὁ Ἰσαάκ. Διερμηνεύεται δὲ ἡ τοιάδε κλῆσις, χαρὰ καὶ ἀγαλλίαμα. Ἀγαλλίαμα δὲ τὸν Χριστὸν καὶ ὁ θεσπέσιος Δαβὶδ ὠνόμαζε, λέγων ὡς ἐκ προσώπου τῶν δεδιψηκότων τὴν δι’ αὐτοῦ σωτηρίαν· Τὸ ἀγαλλίαμά μου, λύτρωσαί με ἀπὸ τῶν κυκλωσάντων με. Διενηξάμεθα γὰρ ἐν Χριστῷ τὰς τῶν φονώντων ἐπαναστάσεις· καὶ πεπατήκαμεν ἐν αὐτῷ σκορπίους καὶ ὄφεις, καὶ ἐπὶ ἀσπίδα καὶ βασιλίσκον ἐπέβημεν οἱ πεπιστευκότες. Ὅτι δὲ ἀγαλλίαμα ὁ Χριστὸς παρὰ ταῖς θείαις Γραφαῖς ὠνόμασται, καὶ προφητικὸς ἡμᾶς ἀναπείσει λόγος. Ἔχει γὰρ ὧδε· Καὶ ἀνατελεῖ Κύριος δικαιοσύνη καὶ ἀγαλλίαμα ἐναντίον τῶν ἐθνῶν πάντων.","english":"It is therefore quite clear that the account of the economy concerning us has shown the command through Moses to be a most necessary kind of prefiguration of the grace that was to run immediately afterward in Christ, bringing into the midst the seed proclaimed beforehand by God's promise, that is, those in Christ through faith. For in this way the divine Abraham became the father of countless numbers. Observe then, observe the pattern of the economy, skillfully fashioned as in a type again by the pair of brothers from Isaac, Esau, I mean, and also Jacob. So it was said by God to the divine Abraham, \"In Isaac a seed will be called for you.\" And Paul, being learned in the law, interpreting the oracle, says, \"The promises were spoken to Abraham and to his seed.\" He does not say \"and to his seeds,\" as of many, but as of one, \"and to your seed,\" which is Christ. Therefore the things promised were accomplished in Christ, and Isaac is somehow placed as an image and type of him. And this kind of calling is interpreted as \"joy and exultation.\" And the divine David also called Christ \"exultation,\" speaking as from the perspective of those thirsting for salvation through him: \"My exultation, deliver me from those who surround me.\" For we have broken through in Christ the uprisings of those who murder, and we have trampled in him scorpions and serpents, and we who have believed have stepped upon the asp and the basilisk. And that Christ is called \"exultation\" in the divine Scriptures, prophetic speech will also persuade us. For it says thus: \"And the Lord will cause righteousness and exultation to rise before all the nations.","structure":"narrative","commentary":[{"unit":"sense","kind":"sense","basis":"text","lemma":"οἰκονομίας","severity":"info","text":"Cyril uses 'economy' to denote the divine plan of salvation, with the Mosaic law as a preparatory stage for grace in Christ.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"scripture","kind":"scripture","basis":"text","lemma":"Ἐν Ἰσαὰκ κληθήσεταί σοι σπέρμα","severity":"info","text":"Cyril paraphrases God's promise to Abraham about Isaac, echoing Genesis 21:12 LXX.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"scripture","kind":"scripture","basis":"text","lemma":"Τῷ δὲ Ἀβραὰμ ἐῤῥέθησαν αἱ ἐπαγγελίαι, φησὶ, καὶ τῷ σπέρματι αὐτοῦ","severity":"info","text":"Cyril cites Paul's interpretation of the Abrahamic promise, likely from Galatians 3:16, where 'seed' is singular and typifies Christ.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"scripture","kind":"scripture","basis":"text","lemma":"Τὸ ἀγαλλίαμά μου, λύτρωσαί με ἀπὸ τῶν κυκλωσάντων με","severity":"info","text":"Cyril quotes Psalm 32:7 LXX, where David calls Christ 'exultation' and prays for deliverance.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"scripture","kind":"scripture","basis":"text","lemma":"Καὶ ἀνατελεῖ Κύριος δικαιοσύνη καὶ ἀγαλλίαμα ἐναντίον τῶν ἐθνῶν πάντων","severity":"info","text":"Cyril cites a prophetic text, possibly from Isaiah or a similar source, linking Christ to righteousness and exultation before the nations.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"background","kind":"background","basis":"text","lemma":"νομομαθὴς ὢν ὁ Παῦλος","severity":"info","text":"Cyril calls Paul 'learned in the law,' reflecting a common patristic view of Paul's expertise in Jewish scripture and his typological exegesis.","cites":[],"named_sources":[],"dropped_cites":[]}],"ambiguities":["The exact source of the final prophetic quotation ('And the Lord will cause righteousness and exultation to rise before all the nations') is not identified in the passage; it may be a loose citation or conflation."],"confidence":"high","notes":[]},{"i":142,"ref":"p142","source":"Γέγονε γὰρ ὁ Ἐμμανουὴλ οὐχὶ μόνοις τοῖς ἐξ Ἰσραὴλ ἀλλὰ καὶ τοῖς ἀνὰ πᾶσαν τὴν οἰκουμένην ἔθνεσί τε καὶ λαοῖς δικαιοσύνη καὶ ἀγαλλίαμα. Δεδικαιώμεθα γὰρ ἐν αὐτῷ, καὶ τὴν ἐκ τῆς ἀρχαίας ἀρᾶς δυσφημίαν ἀπεκρουσάμεθα. Μετημφιέσμεθα γὰρ ὥσπερ εὐφροσύνην καὶ χαρὰν, θανάτου καὶ ἁμαρτίας ἀπηλλαγμένοι, καὶ τί γὰρ οὐχὶ τῶν ἄνωθεν καὶ παρὰ Θεοῦ πλουτήσαντες ἀγαθῶν; Τοιγάρτοι δοξολογεῖν δεδιδάγμεθα, λέγοντες· Ἀγαλλιάσθω ἡ ψυχή μου ἐπὶ τῷ Κυρίῳ. Ἐνέδυσε γάρ με ἱμάτιον σωτηρίου, καὶ χιτῶνα εὐφροσύνης. Καὶ τίς δὴ οὗτός ἐστιν ὁ τῆς εὐφροσύνης χιτὼν, σαφηνιεῖ λέγων ὁ ἱερώτατος Παῦλος· Ὅσοι γὰρ εἰς Χριστὸν ἐβαπτίσθητε, Χριστὸν ἐνεδύσασθε. Καὶ πάλιν· Ἐνδύσασθε τὸν Κύριον Ἰησοῦν Χριστὸν, καὶ τῆς σαρκὸς πρόνοιαν μὴ ποιεῖσθε εἰς ἐπιθυμίαν. Ἀγαλλίαμα τοίνυν ὁ Ἰσαὰκ ὡς ἐν τύπῳ Χριστοῦ τοῖς προκειμένοις ἡμῖν θεωρήμασι χρειωδέστατα παρειλημμένος. Τούτῳ γέγονε Ῥεβέκκα γυνή. Διερμηνεύοιτο δὲ ἃν καὶ αὕτη, πλείστη τε καὶ ὅση ὑπομονή Ἀλλὰ καὶ τὸ τῆσδε πρόσωπον εἰς τὸ τῆς Ἐκκλησίας παραληψόμεθα νοοῦντες ὀρθῶς, ἧς τὸ εὐδόκιμον ἐν ὑπομονῇ. Καὶ γοῦν τοῖς ταύτης τέκνοις, τῆς ὡς. ἐν πίστει, φημὶ, καὶ πνεύματι σωτηρίας, ὁδὸς πέφηνεν ἡ ὑπομονή.","english":"For Emmanuel has become not only for those from Israel but also for all nations and peoples throughout the whole world righteousness and exultation. For we have been justified in him, and we have repelled the ill repute from the ancient curse. For we have been clothed, as it were, with gladness and joy, having been freed from death and sin, and what good things from above and from God have we not been enriched with? Therefore we have been taught to give glory, saying: Let my soul exult in the Lord. For he has put on me a garment of salvation and a tunic of gladness. And what this tunic of gladness is, the most holy Paul will make clear, saying: For as many as have been baptized into Christ have put on Christ. And again: Put on the Lord Jesus Christ, and take no thought for the flesh for desire. Therefore Isaac, as a type of Christ, has been most usefully introduced in the matters before us as an exultation. Rebecca became his wife. And she too would be interpreted as very great and abundant patience. But we will also take her person as that of the Church, understanding rightly, whose good repute is in patience. And indeed, for her children, the way of salvation, as it were in faith, I mean, and in spirit, has appeared as patience.","structure":"narrative","commentary":[{"unit":"sense","kind":"sense","basis":"text","lemma":"Γέγονε γὰρ ὁ Ἐμμανουὴλ","severity":"info","text":"Cyril identifies Emmanuel (Christ) as righteousness and exultation for all nations, not just Israel, emphasizing the universal scope of salvation.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"scripture","kind":"scripture","basis":"text","lemma":"Ἀγαλλιάσθω ἡ ψυχή μου ἐπὶ τῷ Κυρίῳ","severity":"info","text":"This phrase echoes Psalm 35:9 LXX (ἀγαλλιάσθω ἡ ψυχή μου ἐπὶ τῷ Κυρίῳ), though not an exact citation; Cyril adapts it to his typological argument.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"scripture","kind":"scripture","basis":"text","lemma":"Ὅσοι γὰρ εἰς Χριστὸν ἐβαπτίσθητε, Χριστὸν ἐνεδύσασθε","severity":"info","text":"Cyril attributes this to Paul, but it is not a direct quotation from the Pauline corpus; it may be a paraphrase of Galatians 3:27 or a baptismal tradition.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"scripture","kind":"scripture","basis":"text","lemma":"Ἐνδύσασθε τὸν Κύριον Ἰησοῦν Χριστὸν","severity":"info","text":"This second Pauline citation is also unattested in the canonical letters; Cyril likely draws on a baptismal catechetical formula or a lost homily.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"term","kind":"term","basis":"glossary","lemma":"Ῥεβέκκα","severity":"info","text":"Rebecca is interpreted as 'very great and abundant patience' (πλείστη τε καὶ ὅση ὑπομονή), a symbolic reading common in Alexandrian exegesis.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"background","kind":"background","basis":"background","lemma":"Ἐκκλησίας","severity":"info","text":"Cyril typologically identifies Rebecca as the Church, whose 'good repute is in patience' (τὸ εὐδόκιμον ἐν ὑπομονῇ), reflecting a standard patristic ecclesiological allegory.","cites":[],"named_sources":[],"dropped_cites":[]}],"ambiguities":["The Pauline citations are not verbatim from the New Testament; Cyril may be quoting from memory or from a non-canonical source.","The phrase 'Ἀγαλλιάσθω ἡ ψυχή μου ἐπὶ τῷ Κυρίῳ' is a loose adaptation of Psalm 35:9 LXX, but the exact wording differs slightly."],"confidence":"high","notes":[]},{"i":143,"ref":"p143","source":"Ἱεροὶ γὰρ αὐτοῖς προσπεφωνήκασι λόγοι, ποτὲ μὲν, ὅτι Ἐντῇ ὑπομονῇ ὑμῶν κτήσασθε τὰς ψυχὰς ὑμῶν· ποτὲ δὲ αὖ· Ὑπομονῆς γὰρ ἔχετε χρείαν, ἵνα τὸ θέλημα τοῦ Θεοῦ ποιήσαντες, κομίσησθε τὴν ἐπαγγελίαν. Ὅρα τοίνυν τὴν Ῥεβέκκαν ὀψὲ μὲν καὶ μόλις ὠδίνουσαν (στεῖρα γὰρ ἦν), ἀποτεκοῦσαν δ’ οὖν ὅμως ἐκ φιλοτιμίας Θεοῦ, καὶ ἐξ ἀγαπήσεως Ἰσαὰκ, τόν τε Ἡσαῦ τὸν πρωτότοκον, καὶ εὐθὺς κατόπιν ἰόντα τὸν Ἰακώβ. Δι’ ὧν εὗ μάλα πάλιν ἡμῖν ἐξεικονισθεῖεν ἂν οἱ δύο λαοὶ, ὅ τε Ἰσραὴλ, καὶ μέντοι καὶ ἐξ ἐθνῶν. Καὶ ὁ πρωτότοκος μὲν ὁ Ἰσραὴλ, (προεισκέκληται γὰρ διὰ νόμου)· δεύτερος δὲ καὶ μετ’ ἐκεῖνον, ὁ ἐν πίστει διὰ Χριστοῦ. Ἴδοι δ’ ἄν τις τῶν δύο λαῶν τὴν ὡς ἐν γνώμῃ καὶ τρόποις διαφορὰν, καὶ ἐξ αὐτῶν, οἶμαί που, τῶν ὀνομάτων ἃ ἦν ἐν ἀμφοῖν, καὶ ἐκ τῆς τῶν σωμάτων ἰδέας, ἤτοι κατασκευῆς. Ὁ μὲν γὰρ Ἡσαῦ διερμηνεύεται δρῦς, τουτέστιν, ἀπηνής τε καὶ ἀκαμπής. Εἴρηται δέ που πρὸς τὸν Ἰσραὴλ παρὰ τοῦ Θεοῦ· Γινώσκω ἐγὼ ὅτι σκληρὸς εἶ, καὶ νεῦρον σιδηροῦν ὁ τράχηλός σου, καὶ τὸ μέτωπόν σου χαλκοῦν. Πτερνιστὴς δὲ ὁ Ἰακὼβ, τουτέστι, τεχνίτης, ἤτοι νικᾷν εἰδώς. Πτερνιεῖ γάρ τις ὂν ἂν ἡττήσῃ. Νικᾷ δὲ δὴ πάντως, οὐχ ὁ ἐν νόμῳ λαὸς, ἀλλ’ ὁ ἐν Χριστῷ διὰ πίστεως, καὶ τὰ ἐκ τῆς ἁμαρτίας διαδραμὼν ἐγκλήματα, καὶ αὐτὸ καταμβλύνων τοῦ θανάτου τὸ κράτος. Καὶ ὁ μὲν Ἡσαῦ πυῤῥάκης ἦν ὅλος· γέγραπται γὰρ ὡδὶ, Καὶ ὡσεὶ δορὰ δασύς· ἀνὴρ δὲ λεῖος ὁ Ἰακώβ. Αἴνιγμα δὴ οὖν ἡ πυῤῥότης, θυμοῦ καὶ ὀργῆς· εἴπερ ἐστὶν ἀληθῶς ὡς ἐρυθρὸν ἀεί πως τὸ χρῶμα τοῖς ἐν ὀργαῖς.","english":"Sacred words have been addressed to them, at one time saying, \"In your endurance, acquire your souls,\" and at another, \"For you have need of endurance, so that having done the will of God, you may obtain the promise.\" Observe then Rebecca, who after a long time and with difficulty was in labor (for she was barren), yet nevertheless gave birth, by the generosity of God and the love of Isaac, to Esau the firstborn, and immediately following him, Jacob. Through these, again, the two peoples would be well depicted for us: both Israel and also that from the nations. And the firstborn is Israel (for he was called in first through the law), and the second, after him, is the one in faith through Christ. One might see the difference between the two peoples, as in character and ways, also from, I think, the names which were in both, and from the form or constitution of their bodies. For Esau is interpreted as \"oak,\" that is, harsh and unbending. It has been said somewhere to Israel by God: \"I know that you are hard, and your neck is an iron sinew, and your forehead is bronze.\" And Jacob is \"heel-grabber,\" that is, a craftsman, or one who knows how to conquer. For one will trip up whomever he defeats. And indeed, the one who conquers is not the people under the law, but the one in Christ through faith, who runs past the accusations from sin and blunts the power of death itself. And Esau was entirely ruddy; for it is written thus: \"And like a shaggy hide,\" while Jacob was a smooth man. The riddle, then, of the ruddiness is of passion and anger, since truly the color is somehow always red in those who are angry.","structure":"narrative","commentary":[{"unit":"scripture","kind":"scripture","basis":"text","lemma":"Ἐν τῇ ὑπομονῇ ὑμῶν κτήσασθε τὰς ψυχὰς ὑμῶν","severity":"info","text":"Cyril cites a scriptural exhortation to endurance, likely from the Septuagint, though the exact verse is not identified in the allowed sources.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"scripture","kind":"scripture","basis":"text","lemma":"Γινώσκω ἐγὼ ὅτι σκληρὸς εἶ, καὶ νεῦρον σιδηροῦν ὁ τράχηλός σου, καὶ τὸ μέτωπόν σου χαλκοῦν","severity":"info","text":"Cyril quotes a divine address to Israel, likely from a prophetic book, but the exact source is not given in the allowed keys.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"scripture","kind":"scripture","basis":"text","lemma":"Καὶ ὡσεὶ δορὰ δασύς","severity":"info","text":"This phrase describes Esau's shaggy hide, echoing the Genesis narrative of Esau's birth (Gen 25:25 LXX).","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"term","kind":"term","basis":"text","lemma":"πτερνιστής","severity":"info","text":"Cyril glosses 'πτερνιστής' (heel-grabber) as 'τεχνίτης' (craftsman) or 'νικᾶν εἰδώς' (one who knows how to conquer), linking Jacob's name to his typological victory over sin and death.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"background","kind":"background","basis":"text","lemma":"πυρράκης","severity":"info","text":"Cyril interprets Esau's ruddiness (πυρράκης) as a symbol of anger and passion, a common patristic reading of Esau's physical description in Genesis.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"structure","kind":"structure","basis":"text","lemma":"","severity":"info","text":"Cyril uses the birth of Esau and Jacob to typologically represent the two peoples: Israel (firstborn, under law) and the Gentile church (second, through Christ), a key structural move in his commentary.","cites":[],"named_sources":[],"dropped_cites":[]}],"ambiguities":["The exact scriptural references for the endurance quotations and the divine address to Israel are not specified in the passage or allowed keys.","The phrase 'καὶ ὡσεὶ δορὰ δασύς' is not a direct verbatim quote from the LXX of Gen 25:25, which reads 'ὡσεὶ δορὰ δασύς' without the initial 'καί'."],"confidence":"high","notes":[]},{"i":144,"ref":"p144","source":"Θηριοπρεπὲς δὲ ὅτι τὸ λασιότριχον καὶ δασὺ, πῶς ἂν ἐνδοιάσειέ τις; Κατίδοι δ’ ἂν, οἶμαι, πᾶς τις ἐν τοῖς τοιούτοις ὄντα τρόποις τὸν Ἰσραήλ· καὶ θυμῷ μὲν ἢ λογισμῷ τῷ καθήκοντι διοικούμενον· ἀπονενευκότα δὲ λίαν εἰς τὸ θρασὺ καὶ ἀνήμερον. Τοιγάρτοι καὶ ἀπεκτόνασι μὲν ἁγίους προφήτας, δεδυσσεβήκασι δὲ καὶ εἰς αὐτὸν ἐν ἐσχάτοις τὸν Ἐμμανουήλ. Ἡ δέ γε λειότης, ἀνθρωποπρεποῦς ἰδέας μήνυσις ἐναργής. Ἤπιος δὲ σφόδρα, καὶ πολὺ δὴ λίαν βλέπων ἐπὶ τὸ ἥμερον, ὁ νέος τε καὶ ἐν πίστει λαός. Ἡ γὰρ τοῦ στόματος ἀστειότης, εἰς παράδειξιν ἔσται σαφῆ τοῦ νοητοῦ τε καὶ ἔσωθεν κάλλους. Καθάπερ ἀμέλει καὶ ἐν Ἡσαῦ, ἀγριότητος εἶναι σημεῖον δεδώκαμεν τὸ δασύ τε καὶ ἐρυθρόν. Πλὴν ἀμφοῖν μήτηρ ἦν μία, τουτέστιν, ἡ Ῥεβέκκα. Παρέστησε δὲ ἑαυτῷ τὴν Ἐκκλησίαν ὁ Κύριος ἡμῶν Ἰησοῦς Χριστὸς παρθένον ἁγνὴν ὑπηρετοῦσαν ὥσπερ εἰς ἀναγέννησιν τὴν πνευματικὴν τῶν δύο λαῶν. Ὅσον γὰρ ἧκεν εἰς τὸν τῆς ἐπιδημίας σκοπὸν, ἔκτισεν αὐτοὺς εἰς ἕνα καινὸν ἄνθρωπον, ποιῶν εἰρήνην, καὶ ἀποκαταλλάσσων τοὺς ἀμφοτέρους ἐν ἑνὶ πνεύματι κατὰ τὸ γεγραμμένον. Ἀλλ’ ἦν ἐξήνιος ὁ Ἰσραὴλ καὶ ἀσύμφωνος τῷ νέῳ λαῷ, κατὰ χρόνον ὢν πρωτότοκος. Δηλοῖ γὰρ, οἶμαί πού τι καὶ τὸ ἐν αὐτῇ τῇ νηδύϊ ἀνασκιρτᾷν τὰ βρέφη, τὴν ἐσομένην ὥσπερ ἔχθραν ὑποσημαίνοντα. Ὅτι δὲ ἀμείνων ὁ νέος ἔσται, καὶ ἐν εὐκλείᾳ τῇ προφερεστέρᾳ παρὰ τὸν Ἰσραὴλ τὸν πρωτότοκον, κατεσήμανεν εὐθὺς ὁ πάντα εἰδὼς, οὕτω λέγων· Καὶ ὁ λαὸς λαοῦ ὑπερέξει, καὶ ὁ μείζων δουλεύσει τῷ ἐλάσσονι. Προεκηρύττετο μὲν γὰρ τὸ ἐπ’ ἀμφοῖν μυστήριον καὶ διὰ φωνῆς ἁγίων·","english":"That it is beastly, the shaggy and the thick, how could anyone doubt? Anyone, I think, would observe that Israel was in such states, at one time governed by passion or by proper reason, but having veered excessively toward the bold and untamed. For this reason they have even killed holy prophets, and have impiously treated even Emmanuel himself in the end. Smoothness, on the other hand, is a clear indication of a humanly decent form. The new people, those in faith, are very gentle and look greatly toward the tame. The refinement of the mouth will be a clear demonstration of the intelligible and inward beauty. Just as, of course, in Esau we have given the thick and red as a sign of wildness. Yet both had one mother, that is, Rebecca. Our Lord Jesus Christ presented the Church to himself as a pure virgin serving, as it were, for the spiritual rebirth of the two peoples. For as far as the purpose of his advent was concerned, he fashioned them into one new man, making peace and reconciling both in one spirit, according to what is written. But Israel was unyielding and discordant with the new people, being the firstborn in time. For I think that even the leaping of the infants in the womb itself signifies something, indicating the future enmity, as it were. That the new one would be better and in more excellent glory than the firstborn Israel, the all-knowing one immediately indicated, speaking thus: \"And one people will surpass the other, and the greater will serve the lesser.\" For the mystery concerning both was proclaimed beforehand even through the voice of the saints.","structure":"narrative","commentary":[{"unit":"term","kind":"term","basis":"text","lemma":"Θηριοπρεπὲς","severity":"info","text":"Θηριοπρεπὲς (beastly) is a key term in Cyril's moral-physiognomic contrast, linking the shaggy (λασιότριχον) and thick (δασὺ) to a bestial nature, opposed to the smooth (λειότης) as humanly decent.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"scripture","kind":"scripture","basis":"text","lemma":"Καὶ ὁ λαὸς λαοῦ ὑπερέξει, καὶ ὁ μείζων δουλεύσει τῷ ἐλάσσονι","severity":"info","text":"Cyril quotes a non-canonical or paraphrased oracle: 'And one people will surpass the other, and the greater will serve the lesser.' This is not found in the Septuagint; it may be a lost Jewish or Christian prophetic saying.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"background","kind":"background","basis":"text","lemma":"Ἐκκλησίαν","severity":"info","text":"Cyril identifies Rebecca as a type of the Church (Ἐκκλησίαν), which serves as a pure virgin for the spiritual rebirth of two peoples—a typological reading common in Alexandrian exegesis.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"reception","kind":"reception","basis":"text","lemma":"Ἐμμανουήλ","severity":"info","text":"Cyril refers to Israel's impiety toward 'Emmanuel himself in the end,' likely alluding to the rejection of Christ by Jews, a theme in patristic anti-Jewish polemic. This reflects Cyril's reception of the Gospel of Matthew (cf. Matt 1:23).","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"structure","kind":"structure","basis":"text","lemma":"Πλὴν ἀμφοῖν μήτηρ ἦν μία","severity":"info","text":"The phrase 'yet both had one mother' marks a structural pivot: Cyril moves from contrasting the two peoples (Israel and the new faithful) to their common origin in Rebecca, who prefigures the Church.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"caution","kind":"caution","basis":"text","lemma":"ἀνασκιρτᾷν","severity":"caution","text":"The verb ἀνασκιρτᾷν ('leaping') describes the infants' movement in the womb. Cyril interprets this as a sign of future enmity, but the Greek could also imply playful or vigorous motion; the allegorical reading is his own.","cites":[],"named_sources":[],"dropped_cites":[]}],"ambiguities":["The oracle quoted by Cyril ('And one people will surpass the other...') is not identifiable in known scriptures; it may be a paraphrase or a lost source.","The phrase 'the voice of the saints' (διὰ φωνῆς ἁγίων) is ambiguous: it could refer to prophets, apostles, or liturgical tradition."],"confidence":"high","notes":[]},{"i":145,"ref":"p145","source":"καὶ ὅτι κατόπιν ἥξει τῶν ἐθνῶν ὁ Ἰσραὴλ, πολυτρόπως ἡμῖν προεπηγγέλλετο· Θεοῦ δὲ τὸ χρῆμα καὶ ἐν αὐτῷ τῷ τόκῳ δεικνύοντος, προεξέπιπτε μὲν τῆς νηδύος ὁ Ἡσαῦ, εἵπετο δὲ ὁ Ἰακὼβ, ὅτι πτερνιεῖ καὶ νικήσει τὸν ἀδελφὸν, διὰ τοῦ τῆς πτέρνης ἐπειλῆφθαι καταδεικνύς.\n\nγ. Καὶ ταυτὶ μὲν εἰρήσθω, πρὸς τὸ παρὸν τοῦ λόγου τὰς ἀφορμὰς ἀπό τε τῆς τῶν σωμάτων ἰδέας καὶ αὐτοῦ τοῦ τόκου λαμβάνοντος. Καὶ δι’ ἑτέρων δὲ οὐδὲν ἧττον ἰόντες ἐννοιῶν, φέρε λέγωμεν ὡς ἔνι τὰ ἐπ’ ἀμφοῖν. Μήνυσις γὰρ ἔσται τῆς ἑκατέρου γνώμης, καὶ αὐτὸς ὁ τοῦ βίου τρόπος. Ἰσήλικες μὲν γὰρ ἀλλήλοιν οἱ νεανίαι, πλὴν οὐκ ἰσογνώμονες, οὐδὲ ἐν βουλαῖς ἀπαραλλάκτοις. Ὁ μὲν γὰρ Ἡσαῦ τὰς ἐν ἀγροῖς καὶ θήραις ἠγάπα διατριβάς· ὁ δὲ ἦν ἀστικὸς, εὐπρόσιτος δηλονότι καὶ κοινωνικὸς, καὶ ἀνὴρ ἄπλαστος οἰκῶν οἰκίαν. Καὶ ὁ μὲν ἀκάθεκτος εἰς ἐπιθυμίας σαρκικὰς, καὶ τῶν ἄγαν εὐτελεστάτων τὰ κάλλιστα τῶν ἰδίων γερῶν κατόπιν ὥσπερ ἱεὶς, καὶ τὰ ψυχρά τε καὶ εὔωνα τῶν ἀναγκαίων ἀντωνούμενος. Ὁ δὲ τῶν ἀρίστων ἄπληστος ἐραστὴς, καὶ τὰ δι’ ὧν ἂν γένοιτο λαμπρὸς πανταχόθεν ἀναζητῶν. Ἐξεπρίατο γὰρ τὰ, πρωτοτόκια παραῤῥιπτοῦντος αὐτὰ τοῦ Ἡσαῦ, καὶ τὸν τῆς γαστρὸς κόρον τῶν ἰδίων ἀξιωμάτων ἀτημελῶς προτετιμηκότος. Ταύτῃτοι λοιπὸν ἐκλήθη τὸ ὄνομα αὐτοῦ Ἐδώμ.","english":"And that Israel would come after the nations was proclaimed to us in many ways. Since it was a divine matter, and God showed it even in the birth itself, Esau came forth from the womb first, and Jacob followed, indicating that he would trip and conquer his brother by grasping the heel.\n\n3. Let these things be said for now, since the present discourse takes its starting points from the form of the bodies and from the birth itself. But going through other thoughts no less, come, let us say as far as possible what pertains to both. For there will be an indication of each one's character, and the manner of life itself. The young men were of equal age with each other, but not of equal mind, nor of identical purposes. For Esau loved country pursuits and hunting; the other was urban, clearly approachable and sociable, and a man without pretense, dwelling in a house. And one was unrestrained in carnal desires, and, as if casting the finest of his own privileges behind him for the most worthless things, he bartered away cold and cheap necessities for them. The other was an insatiable lover of the best things, seeking from every side whatever would make him splendid. For he bought the birthright when Esau was throwing it away, having carelessly preferred the filling of his belly to his own dignities. For this reason, then, his name was called Edom.","structure":"narrative","commentary":[{"unit":"sense","kind":"sense","basis":"text","lemma":"προεξέπιπτε μὲν τῆς νηδύος ὁ Ἡσαῦ, εἵπετο δὲ ὁ Ἰακώβ","severity":"info","text":"Cyril interprets the order of birth (Esau first, Jacob second) as a divine sign that Jacob would supplant Esau, linking the narrative to the broader theme of Israel's eventual precedence over the nations.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"term","kind":"term","basis":"glossary","lemma":"πτερνιεῖ","severity":"info","text":"The verb πτερνιεῖ (from πτέρνα, 'heel') means 'to trip by the heel' or 'to supplant,' alluding to Jacob's name (Ἰακώβ, from עקב, 'heel') and his later acquisition of the birthright.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"scripture","kind":"scripture","basis":"text","lemma":"Ἐδώμ","severity":"info","text":"The name Ἐδώμ (Edom) is derived from Esau's red complexion (Gen 25:25 LXX: πυρράκης, 'reddish'), but Cyril here connects it to Esau's character and actions, specifically his bartering of the birthright.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"background","kind":"background","basis":"external","lemma":"πρωτοτόκια","severity":"info","text":"The sale of the birthright (πρωτοτόκια) by Esau to Jacob for a meal of lentils is a well-known rabbinic tradition (Gen 25:29–34), which Cyril adapts to contrast Esau's carnal indulgence with Jacob's spiritual ambition.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"structure","kind":"structure","basis":"text","lemma":"γ.","severity":"info","text":"The passage is marked as section γ (3) in the Greek, indicating a new argumentative unit within Cyril's commentary, moving from the physical birth to the moral character of the twins.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"parallel","kind":"parallel","basis":"text","lemma":"ἀστικὸς, εὐπρόσιτος δηλονότι καὶ κοινωνικὸς","severity":"info","text":"Cyril's description of Jacob as 'urban, approachable, and sociable' contrasts with Esau's rustic life, echoing a common Greco-Roman topos of the civilized city-dweller versus the uncouth hunter.","cites":[],"named_sources":[],"dropped_cites":[]}],"ambiguities":["The phrase 'τὰ ψυχρά τε καὶ εὔωνα' ('cold and cheap necessities') is ambiguous: it may refer to the lentil stew for which Esau sold his birthright, or more generally to base material goods."],"confidence":"high","notes":[]},{"i":146,"ref":"p146","source":"τουτέστι, γήϊνος, Γηΐνου γὰρ ἀληθῶς καὶ χθαμαλωτάτου φρονήματος ἔλεγχος ἐναργὴς, τὸ ἀλογῆσαι μὲν δόξης τῆς ἐνούσης αὐτῷ, καὶ τὰ τῆς γνώσεως πρεσβεῖα παρ’ οὐδὲν ποιεῖσθαι παντελῶς, ἀνθελέσθαι δὲ μᾶλλον ὡς ἀμείνω καὶ προφερεστέραν τὴν πρόσκαιρον ἡδονὴν, καὶ τὸ παραυτίκα τερπνὸν ψήφῳ στεφανοῦν τῇ κρείττονι, καὶ εἰ πολλὴν ἔχοι τὴν ζημίαν. Τοιγάρτοι καὶ ὁ θεσπέσιος Παῦλος, πόρνον τε καὶ βέβηλον τὸν οὕτως αἰσχρῶς διαβιοῦν ᾑρημένον, εἰκότως ἀπεκάλει. Τύπον ὥσπερ τινὰ τῶν εἰς τοῦτο φαυλότητος κατωλισθηκότων παρατιθεὶς τὸν Ἡσαῦ, καὶ γοῦν τὸ ἀχάλινον εἰς ἐπιθυμίας, σαρκικὰς δηλονότι καὶ γεωδεστέρας, ἐπίκλημα καὶ γραφὴν ἐποιεῖτο, λέγων· Μή τις πόρνος ἢ βέβηλος ὡς Ἡσαῦ, ὃς ἀντὶ βρώσεως μιᾶς ἀπέδοτο τὰ πρωτοτόκια αὐτοῦ. Οὐκοῦν τοῖς τῶν νεανίσκων τρόποις ἀντιπαρεξάγοντες ἀκριβῶς καὶ τῆς Ἰουδαϊκῆς πολιτείας τὸν σκότον, καὶ τῆς ἐξ ἐθνῶν πληθύος τὸ εἰλικρινὲς καὶ ἐλεύθερον, τὰ εἰκότα λέγωμεν. Ἦν μὲν γὰρ ὁ Ἰσραὴλ ἄγροικός τε καὶ γεωδεστέραν ἔχων τὴν φρένα, γαῦρός τε καὶ φιλοπόλεμος, καὶ πολὺ λίαν ἀνεπτοημένος εἰς μιαιφονίας, κατὰ τὸν ἄγροικόν τε καὶ θηριοκτόνον Ἡσαῦ. Καὶ γοῦν προφητικὸς μὲν αὐτοῖς ἐνεκάλει λόγος, ὅτι Παγίδας ἔστησαν διαφθεῖραι ἄνδρας. Αὐτὸς δὲ ὁ Χριστὸς ἐπηρᾶτο λέγων, ὅτι Δωρεὰν ἔκρυψάν μοι διαφθορὰν παγίδος αὐτῶν, μάτην ὠνείδισαν τὴν ψυχήν μου. Ἐλθέτω αὐτοῖς παγὶς ἣν οὐ γινώσκουσι καὶ ἡ θήρα ἣν ἔκρυψαν, συλλαβέτω αὐτούς. Πεπόμφασι γὰρ τῶν Φαρισαίων τινὰς μετὰ τῶν καλουμένων Ἡρωδιανῶν (δασμολόγοι δὲ οὗτοι), πειράζοντες καὶ λέγοντες· Εἰ ἔξεστι φόρους δοῦναι Καίσαρι, ἢ οὔ;","english":"that is, earthly. For truly of an earthly and most base mindset is the clear proof of disregarding the glory inherent in him and making the privileges of knowledge count for nothing, but rather choosing as better and more excellent the temporary pleasure and the immediate delight, crowning it with the superior vote even if it brings great loss. Therefore the divine Paul also fittingly called one who had chosen to live so shamefully a fornicator and profane person, setting forth Esau as a sort of type of those who have sunk into such baseness. And indeed he made the lack of restraint toward carnal and more earthly desires a charge and accusation, saying: \"Is there any fornicator or profane person like Esau, who for the sake of one meal sold his birthright?\" So, accurately contrasting the darkness of the Jewish polity and the sincerity and freedom of the multitude from the nations with the ways of the young men, let us say what is fitting. For Israel was rustic and had a more earthly mind, boastful and warlike, and very much given to bloodshed, like the rustic and beast-slaying Esau. And indeed the prophetic word accused them, saying: \"They set snares to destroy men.\" And Christ himself cursed, saying: \"In vain they hid destruction from me in their snare, in vain they reviled my soul. Let the snare which they do not know come upon them, and the hunt which they hid, let it catch them.\" For they sent some of the Pharisees with those called Herodians (these are tax collectors), testing and saying: \"Is it lawful to pay taxes to Caesar or not?","structure":"narrative","commentary":[{"unit":"term","kind":"term","basis":"text","lemma":"γήϊνος","severity":"info","text":"Cyril glosses γήϊνος ('earthly') as the opposite of spiritual knowledge, linking it to Esau's choice of immediate pleasure over birthright.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"scripture","kind":"scripture","basis":"text","lemma":"Μή τις πόρνος ἢ βέβηλος ὡς Ἡσαῦ","severity":"info","text":"Cyril cites Paul (1 Cor 5:1? or a lost Pauline saying) to condemn Esau as a type of the fornicator and profane person who sold his birthright for a meal.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"scripture","kind":"scripture","basis":"text","lemma":"Παγίδας ἔστησαν διαφθεῖραι ἄνδρας","severity":"info","text":"Cyril quotes a prophetic accusation (possibly from Hosea or Psalms) against Israel for setting snares to destroy men, linking to Esau's rustic violence.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"scripture","kind":"scripture","basis":"text","lemma":"Δωρεὰν ἔκρυψάν μοι διαφθορὰν παγίδος αὐτῶν","severity":"info","text":"Cyril attributes a curse to Christ (possibly from an apocryphal or liturgical source) against those who hid destruction in a snare, applied to Jewish opponents.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"background","kind":"background","basis":"text","lemma":"Ἡρωδιανῶν","severity":"info","text":"Cyril identifies the Herodians as tax collectors (δασμολόγοι), a group associated with the Pharisees in testing loyalty to Caesar, reflecting Jewish-Roman tensions.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"structure","kind":"structure","basis":"text","lemma":"Οὐκοῦν","severity":"info","text":"Cyril uses Οὐκοῦν ('So') to transition from typological exegesis of Esau to a direct contrast between Jewish polity and Gentile sincerity, structuring his argument.","cites":[],"named_sources":[],"dropped_cites":[]}],"ambiguities":["The exact Pauline source for 'Μή τις πόρνος ἢ βέβηλος ὡς Ἡσαῦ' is uncertain; it may be a paraphrase or from a lost text.","The prophetic quotation 'Παγίδας ἔστησαν διαφθεῖραι ἄνδρας' is not precisely identified in the canonical prophets.","The curse attributed to Christ ('Δωρεὰν ἔκρυψάν μοι...') is not found in the canonical Gospels; it may be from an apocryphal or liturgical tradition."],"confidence":"medium","notes":[]},{"i":147,"ref":"p147","source":"Θηρευτὴς οὖν ἄρα καὶ ὁ Ἰσραήλ. Ὁ δέ τε νέος καὶ ἐν πίστει λαὸς, κατὰ τὸν θεσπέσιον Ἰακὼβ, ἀστικὸς καὶ φιλέστιος, πρᾶος καὶ καθεστηκὼς, ἀπλοῦς καὶ ἀκάκουργος, οἰκῶν οἰκίαν, κατὰ τὸ γεγραμμένον. Ἀληθὲς γὰρ εἰπεῖν, ὅτι τῶν ἐν πίστει δεδικαιωμένων ἡ πραοτάτη πληθὺς, πόλιν ὥσπερ τινὰ λαμπρὰν καὶ εὐνομουμένην ἀπεγράψατο τὴν Ἐκκλησίαν, καὶ οἶκον ἐρηρεισμένον, καὶ τοῖς πειράζουσιν ἀκατάσειστον, τὴν ἐν Χριστῷ πολιτείαν καὶ ζωὴν ἐποιήσατο. Καὶ ἁπλοῦς μὲν αὐτοῖς ὁ νοῦς, καὶ δυστροπίας ἁπάσης ἀπηλλαγμένος. Ἀπηχθημένον δὲ σφόδρα ποιοῦνται, τὸ ὡς ἐν γνώμῃ τε καὶ τρόποις πεπλᾶσθαι δοκεῖν. Καὶ περὶ αὐτῶν οἶμαί που τὸν θεσπέσιον φάναι Δαβίδ· Κύριος κατοικίζει μονοτρόπους ἐν οἴκῳ. Μονότροπος γὰρ ὁ ἁπλοῦς ἐν Χριστῷ, ὃς καὶ ἐν οἴκῳ κατοικίζεται. Καίτοι τῷ Ἰσραὴλ ἐπιφωνοῦντός τινος τῶν ἁγίων προφητῶν, ὅτι Ταῖς πολυοδίαις σου ἐκοπίασας. Οὐκοῦν ἐναυλίζονται μὲν οἱ ἐν Χριστῷ, καθάπερ εἰς οἶκον τὴν ἐν ὁσιότητι καὶ ἁγιασμῷ πολιτείαν καὶ ζωήν. Αὐτοὶ δὲ τὸ χρῆμα ταῖς σφῶν κεφαλαῖς οἷά τινα στέφανον ἀναπλέκοντες ἁλοῖεν ἂν, καὶ μὴν καὶ εὐημερίας καταλογιζόμενοι τρόπον. Ταύτῃτοί φασι, ποτὲ μὲν, ὅτι Ηὐφράνθην ἐπὶ τοῖς εἰρηκόσι μοι· Εἰς οἶκον Κυρίου πορευσώμεθα· ποτὲ δὲ αὖ, Μίαν ᾐτησάμην παρὰ Κυρίου, ταύτην ζητήσω. Καὶ τί τὸ αἴτημα; ποία δὲ καὶ ἡ μία χάρις; Τὸ κατοικεῖν με ἐν οἴκῳ Κυρίου, φησὶ, πάσας τὰς ἡμέρας τῆς ζωῆς μου, τοῦ θεωρεῖν με τὴν τερπνότητα Κυρίου, καὶ ἐπισκέπτεσθαι τὸν ναὸν τὸν ἅγιον αὐτοῦ.","english":"Therefore, Israel is a hunter. But the new and faithful people, according to the divine Jacob, are urbane and home-loving, gentle and settled, simple and guileless, dwelling in a house, as it is written. For it is true to say that the most gentle multitude of those justified in faith has inscribed for itself the Church as a kind of splendid and well-ordered city, and has made the polity and life in Christ a firmly established house, unshaken by those who tempt. And their mind is simple, free from all perversity. They consider it utterly abhorrent to seem to be fabricated in thought and character. And I think the divine David says somewhere about them: The Lord settles the solitary in a house. For the solitary is the one who is simple in Christ, who also is settled in a house. Yet to Israel one of the holy prophets cries out: I have grown weary of your many wanderings. Therefore, those in Christ dwell, as it were, in a house, the polity and life in holiness and sanctification. And they themselves, weaving this thing like a crown for their heads, would be caught, and indeed consider it a way of prosperity. They say, on the one hand, I rejoiced at those who said to me: Let us go to the house of the Lord; and on the other hand, I asked one thing of the Lord, this I will seek. And what is the request? What is the one grace? That I may dwell in the house of the Lord, he says, all the days of my life, to behold the delight of the Lord and to visit his holy temple.","structure":"narrative","commentary":[{"unit":"term","kind":"term","basis":"glossary","lemma":"Θηρευτὴς","severity":"info","text":"Θηρευτὴς (hunter) is a key term in Cyril’s contrast: Israel is a hunter (wandering, predatory), while the new faithful people are settled and domestic.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"scripture","kind":"scripture","basis":"text","lemma":"Κύριος κατοικίζει μονοτρόπους ἐν οἴκῳ","severity":"info","text":"Cyril cites Psalm 68:6 (LXX) as a proof-text for the solitary (μονότροπος) being settled in a house by the Lord.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"scripture","kind":"scripture","basis":"text","lemma":"Ταῖς πολυοδίαις σου ἐκοπίασας","severity":"info","text":"Cyril quotes a prophetic rebuke to Israel: 'I have grown weary of your many wanderings' (cf. Jeremiah 2:23 LXX).","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"background","kind":"background","basis":"external","lemma":"ἀστικὸς καὶ φιλέστιος","severity":"info","text":"Cyril contrasts the wandering hunter Israel with the new people as 'urbane and home-loving' (ἀστικὸς καὶ φιλέστιος), a moral typology common in Alexandrian exegesis.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"structure","kind":"structure","basis":"text","lemma":"narrative","severity":"info","text":"The passage moves from a negative characterization of Israel (hunter) to a positive description of the Church as a settled house, then to scriptural proof and a prayer for dwelling in the Lord’s house.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"reception","kind":"reception","basis":"external","lemma":"μονότροπος","severity":"info","text":"Cyril’s interpretation of μονότροπος as 'simple in Christ' reflects a monastic or ascetic ideal, later influential in Eastern Christian spirituality.","cites":[],"named_sources":[],"dropped_cites":[]}],"ambiguities":["The identity of 'the divine Jacob' is ambiguous: it may refer to the patriarch Jacob or to a later Christian writer named Jacob; Cyril likely means the patriarch, but the text does not specify."],"confidence":"high","notes":[]},{"i":148,"ref":"p148","source":"Ἀκούεις ὅπως ἐν τάξει χάριτος λαμπρᾶς καὶ ἐξῃρημένης καταλογεῖσθαί φησι τὸ κατοικεῖν ἐν οἴκῳ Θεοῦ, καὶ ἐν αὐλαῖς ταῖς θείαις ποιεῖσθαι τὰς διατριβάς; Ἡ δέ γε οἴκησις οὐ σωματικὴ, νοοῖτο δ’ ἂν μᾶλλον ὡς ἐν ἑδραιότητι γνώμης καὶ ἐναρέτου ζωῆς. Ἀλλ’, Ἠγάπα, φησὶν, ὁ Ἰσαὰκ τὸν Ἡσαῦ, ὅτι ἡ θήρα αὐτοῦ βρῶσις αὐτῷ. Ἠξίωτο γὰρ ἀγάπης τῆς ἄνωθεν ὁ πρωτότοκος Ἰσραὴλ, ὅτι τῆς ἐν νόμῳ πολιτείας τὴν κατόρθωσιν, καὶ τοὺς ἐπὶ τῷδε πόνους, τροφὴν ὥσπερ τινὰ προσεκόμιζε τῷ Θεῷ. Γεγόνασι γὰρ ἅγιοι καὶ ἐν Ἰσραὴλ, φιλόθεοί τε καὶ νομοφύλακες. Καὶ γοῦν ὁ προφήτης Ἡσαΐας ἐταλάνιζε μὲν ὡς πεπορνευμένην τὴν Ἱερουσαλήμ. Ἔφη δὲ ὅτι δικαιοσύνη κατὰ καιροὺς ἐκοιμήθη ἐν αὐτῇ, τουτέστιν, ἀνεπαύσατο, καὶ κατέλυσε, διά τοι τὸ ἐν αὐτῇ γενέσθαι πολλοὺς τῆς ἐν νόμῳ πολιτείας ἀνειλημμένους τὰ αὐχήματα. Ἦν οὖν ἐν δόξῃ τῇ παρὰ Θεῷ πρωτότοκος ὢν ὁ Ἰσραὴλ, πλὴν οὐ μέχρι παντὸς διεσώσατο τὴν τοῖς ἑαυτοῦ πρεσβείοις ἀπονεμηθεῖσαν τιμήν. Παρακεχώρηκε δὲ ὥσπερ τῷ νέῳ καὶ κατόπιν ἰόντι λαῷ, τουτέστι, τοῖς ἐξ ἐθνῶν, τὰ πρωτοτόκια, πολὺ λίαν ἀπονενευκὼς εἰς τὰ σαρκός τε καὶ κόσμου. Καὶ γοῦν ὡς, ἐν ταῖς εὐαγγελικαῖς ἀνεγνώσθη παραβολαῖς, Ἐποίει μὲν γάμους ὁ βασιλεὺς τῷ υἱῷ αὐτοῦ. Εἶτα παρῆσαν οἱ δειπνοκλήτορες, τοῖς δαιτυμόσιν ἀπαγγέλλοντες τὰ παρὰ Θεοῦ, τουτέστιν, Ἰδοὺ τὸ ἄριστόν μου ἡτοίμασα, οἱ ταῦροί μου καὶ τὰ σιτιστὰ τεθυμένα, καὶ πάντα ἕτοιμα· δεῦτε εἰς τοὺς γάμους. Οἱ δὲ οὐκ ἤθελον ἐλθεῖν, φησίν. Ἀλλ’ ἧν ἑκάστῳ παραίτησις τὸ δοκοῦν. Ὁ μὲν γὰρ ἔφασκε· Γυναῖκα ἔγημα, ἔχε με παρῃτημένον.","english":"Do you hear how dwelling in the house of God and making one's abode in the divine courts is said to be counted among a bright and exceptional grace? And the dwelling is not bodily, but would rather be understood as in steadfastness of purpose and virtuous life. But, it says, Isaac loved Esau because his hunting was food for him. For the firstborn Israel was deemed worthy of love from above because he brought the achievement of the polity under the law, and the labors for its sake, as a kind of food to God. For there were holy people in Israel, both God-loving and law-abiding. And indeed the prophet Isaiah lamented Jerusalem as having been prostituted. But he said that righteousness at times slept in her, that is, rested and lodged, because many who had taken up the boasts of the polity under the law had come to be in her. Therefore Israel, being firstborn, was in glory with God, yet it did not preserve the honor assigned to its own prerogatives forever. But it yielded the birthright, as it were, to the new people coming after, that is, to those from the nations, having greatly declined into things of flesh and world. And indeed, as was read in the Gospel parables, The king was making a wedding for his son. Then the dinner guests were present, announcing to the banqueters the things from God, that is, Behold, I have prepared my feast, my bulls and fattened cattle have been slaughtered, and everything is ready; come to the wedding. But they did not wish to come, it says. But each had his own excuse. For one said, I have married a wife; consider me excused.","structure":"narrative","commentary":[{"unit":"sense","kind":"sense","basis":"text","lemma":"οἴκησις οὐ σωματικὴ","severity":"info","text":"Cyril distinguishes spiritual dwelling in God's house from bodily dwelling, aligning with his allegorical method.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"scripture","kind":"scripture","basis":"text","lemma":"Ἠγάπα, φησὶν, ὁ Ἰσαὰκ τὸν Ἡσαῦ","severity":"info","text":"Cyril alludes to Genesis 25:28, where Isaac loves Esau for his hunting, interpreting it typologically of Israel under the law.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"scripture","kind":"scripture","basis":"text","lemma":"Ἡσαΐας ἐταλάνιζε ... Ἱερουσαλήμ","severity":"info","text":"Cyril references Isaiah's lament over Jerusalem (cf. Isaiah 1:21-26), interpreting 'righteousness slept' as a temporary rest of virtue.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"scripture","kind":"scripture","basis":"text","lemma":"Ἐποίει μὲν γάμους ὁ βασιλεὺς τῷ υἱῷ αὐτοῦ","severity":"info","text":"Cyril cites the parable of the king's wedding feast, likely from Matthew 22:1-14, applying it to Israel's refusal to join the new covenant.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"background","kind":"background","basis":"text","lemma":"πρωτοτόκια","severity":"info","text":"The 'birthright' (πρωτοτόκια) refers to Israel's privileged status under the law, which Cyril says is yielded to the Gentile church.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"structure","kind":"structure","basis":"text","lemma":"","severity":"info","text":"The passage moves from allegorical dwelling to Esau-Israel typology, then to a Gospel parable, forming a three-part argument on supersession.","cites":[],"named_sources":[],"dropped_cites":[]}],"ambiguities":["The Coptic Vorlage for the Gospel parable is uncertain; Cyril may conflate Matthew 22:1-14 with other traditions."],"confidence":"high","notes":[]},{"i":149,"ref":"p149","source":"Ὁ δὲ, Ἀγρὸν ἠγόρασα, καὶ οὐ δύναμαι ἐλθεῖν. Ὁρᾷς οὖν ὅπως μεμίμηνται τὸν Ἡσαῦ, τὴν τῶν προσκαίρων καὶ σαρκικῶν ἀπόλαυσιν τῆς παρὰ Θεῷ δόξης προτετιμηκότες, μονονουχὶ δὲ καὶ ἑτέροις τὰ πρωτοτόκια προθέντες ἑλεῖν. Ἀντεισκέκληνται γὰρ εὐθὺς οἱ ἐξ ἐθνῶν πιστεύσαντες, καὶ τὴν τῷ Ἰσραὴλ ὀφειλομένην ἀποκεκερδήκασι δόξαν, καὶ μέντοι καὶ εὐλογίαν, διὰ τὸ ἕτοιμον εἰς ὑπακοὴν, καὶ τὸ λίαν εὐσταλὲς καὶ διεγηγερμένον εἴς γε τὸ χρῆναι πληροῦν τὰ ἁνδάνοντα τῷ Θεῷ. Γένοιτο δ’ ἂν ἡμῖν καὶ τούτου μάρτυς, ὁ θεσπέσιος Δαβὶδ, οὔτω λέγων περὶ αὐτῶν· Τὴν ἐπιθυμίαν τῶν πενήτων εἰσήκουσας, Κύριε, τῇ ἑτοιμασίᾳ τῆς καρδίας αὐτῶν προσέσχε τὸ οὖς σου. Ἑτοιμότερος γὰρ ἀεί πως εἰς εὐπείθειαν ὁ ἐν πίστει λαὸς, καίτοι τῶν ἐξ Ἰσραὴλ τὴν ἐν νόμῳ παίδευσιν προπεπλουτηκότων. Ἀλλ’ εἰ καὶ τῶν θείων μαθημάτων κατηῤῥώστησε τὴν πτωχείαν τῶν ἐθνῶν ἡ πληθύς· ἀλλ’ εὐπετεστέρα γέγονεν ἐν πίστει, καὶ τοῖς διὰ Χριστοῦ θεσπίσμασιν ὡς ὀξὺ παραθεῖσα τὸ οὖς, ὃ διὰ τῆς αὐτοῦ μεμαρτύρηται φωνῆς. Ἔφη γὰρ ὧδε διὰ τῆς τοῦ Ψάλλοντος λύρας· Λαὸς ὃν οὐκ ἔγνων, ἐδούλευσέ μοι, εἰς ἀκοὴν ὠτίου ὑπήκουσέ μου. Περὶ δέ γε τοῦ Ἰσραὴλ ὡς ἤδη πεσόντος εἰς ἀλλοτρίωσιν, καὶ ὀρθοποδεῖν μὲν οὐκ ἀξιοῦντος ἔτι, πεπηρωμένον δὲ ὥσπερ τῆς διανοίας τὸ σκέλος, φησίν· Υἱοὶ ἀλλότριοι ἐψεύσαντό μοι, οἱ υἱοὶ ἀλλότριοι ἐπαλαιώθησαν, καὶ ἐχώλαναν ἀπὸ τῶν τρίβων αὐτῶν. Τρίβοι μὲν γὰρ ὀρθαί τε καὶ ἀπλανεῖς ἐπὶ Χριστὸν ἀποφέρουσαι, καὶ ἡ διὰ νόμου παίδευσις, καὶ προφητῶν ἁγίων προαγόρευσις.","english":"He said, \"I bought a field, and I cannot come.\" Do you see, then, how they have imitated Esau, having preferred the enjoyment of temporary and fleshly things to glory with God, and have all but set the birthright before others to take? For those from the Gentiles who believed were immediately called in instead, and they have gained the glory and indeed the blessing owed to Israel, because of their readiness for obedience and their very orderly and alert disposition for fulfilling what pleases God. And the divine David would be a witness for us in this matter, speaking thus about them: \"You have heard the desire of the poor, Lord; your ear has attended to the readiness of their heart.\" For the people in faith are always somehow more ready for obedience, even though those from Israel had previously possessed the training in the law. But even if the multitude of the Gentiles was sick with poverty in divine teachings, yet it became more compliant in faith, and as it quickly inclined its ear to the ordinances through Christ, this has been testified by his own voice. For he spoke thus through the lyre of the Psalmist: \"A people whom I did not know served me; they obeyed me at the hearing of the ear.\" And concerning Israel, as already fallen into estrangement and no longer deigning to walk straight, but with the leg of its mind, as it were, crippled, he says: \"Foreign sons lied to me; the foreign sons grew old and went lame from their paths.\" For the paths are straight and unerring, leading to Christ, and the training through the law and the proclamation of the holy prophets.","structure":"narrative","commentary":[{"unit":"scripture","kind":"scripture","basis":"text","lemma":"Ἀγρὸν ἠγόρασα, καὶ οὐ δύναμαι ἐλθεῖν","severity":"info","text":"Cyril attributes this saying to Esau, but it is not a direct biblical quotation; it likely paraphrases or expands the Genesis narrative of Esau's priorities.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"scripture","kind":"scripture","basis":"text","lemma":"Τὴν ἐπιθυμίαν τῶν πενήτων εἰσήκουσας, Κύριε, τῇ ἑτοιμασίᾳ τῆς καρδίας αὐτῶν προσέσχε τὸ οὖς σου","severity":"info","text":"Cyril cites a psalm verse not found in the Septuagint as transmitted; it may be a conflation or a variant reading from a liturgical source.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"scripture","kind":"scripture","basis":"text","lemma":"Λαὸς ὃν οὐκ ἔγνων, ἐδούλευσέ μοι, εἰς ἀκοὴν ὠτίου ὑπήκουσέ μου","severity":"info","text":"This verse is not attested in the canonical Psalter; Cyril may be quoting from a lost psalm or a Christian adaptation of a Davidic saying.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"scripture","kind":"scripture","basis":"text","lemma":"Υἱοὶ ἀλλότριοι ἐψεύσαντό μοι, οἱ υἱοὶ ἀλλότριοι ἐπαλαιώθησαν, καὶ ἐχώλαναν ἀπὸ τῶν τρίβων αὐτῶν","severity":"info","text":"This citation is not found in the Septuagint; it may be a free composition by Cyril or drawn from a non-canonical source to illustrate Israel's spiritual lameness.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"background","kind":"background","basis":"text","lemma":"πρωτοτόκια","severity":"info","text":"Cyril uses 'πρωτοτόκια' (birthright) to contrast Esau's loss with the Gentiles' gain, reflecting a typological reading where the church inherits Israel's privileges.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"reception","kind":"reception","basis":"text","lemma":"ὁ θεσπέσιος Δαβίδ","severity":"info","text":"Cyril invokes David as a prophetic witness, a common patristic move to authorize his typological interpretation of the Psalms as speaking of the Gentile church.","cites":[],"named_sources":[],"dropped_cites":[]}],"ambiguities":["The three psalm-like citations are not identifiable in the standard Septuagint; they may be Cyril's own compositions or drawn from a lost Christian psalter.","The phrase 'Ἀγρὸν ἠγόρασα, καὶ οὐ δύναμαι ἐλθεῖν' is not a direct biblical quote; its source is unclear."],"confidence":"medium","notes":[]},{"i":150,"ref":"p150","source":"Ἐπειδὴ δὲ εἰς τὸ διὰ νόμου καὶ προφητῶν κατηντήκασι τέλος, τουτέστι Χριστὸν, ἐχώλαναν ἐξ ἀσυνεσίας, οὐκ ἐξ ὑγιοῦς διανοίας ἐμπαροινοῦντες αὐτῷ, καὶ θανάτῳ περιβαλεῖν τολμήσαντες τὸν ἀρχηγὸν τῆς ζωῆς. Ὅτι τοίνυν ὁ νέος τε ἐν πίστει λαὸς τὴν τῷ Ἰσραὴλ ὀφειλομένην εὐλογίαν ἥρπασεν, εὐπετεστέραν ἔχων τὴν γνώμην εἴς γέ τοι τὸ δεῖν τοῖς θείοις ὑπείκειν νεύμασι, κἀντεῦθεν ἡμῖν παρέσται νοεῖν. Γέγραπται γὰρ ὡδί· Ἐγένετο δὲ μετὰ τὸ γηράσαι τὸν Ἰσαὰκ, καὶ ἠμβλύνθησαν οἱ ὀφθαλμοὶ αὐτοῦ τοῦ ὁρᾷν· Καὶ ἐκάλεσεν Ἡσαῦ τὸν υἱὸν αὐτοῦ τὸν πρωτότοκον, καὶ εἶπεν αὐτῷ· Υἱέ μου. Καὶ εἶπεν· Ἰδοὺ ἐγώ. Καὶ εἶπεν· Ἰδοὺ ἐγὼ γεγήρακα, καὶ οὐκ οἶδα τὴν ἡμέραν τῆς τελευτῆς μου· Νῦν οὖν λάβε τὸ σκεῦός σου, τήν τε φαρέτραν καὶ τὸ τόξον, καὶ ἔξελθε εἰς τὸ πεδίον, καὶ θήρευσόν μοι θήραν, καὶ ποίησόν μοι ἐδέσματα, ὡς φιλῶ ἐγώ· καὶ ἔνεγκέ μοι ἵνα φάγω, ὅπως εὐλογήσῃ σε ἡ ψυχή μου πρὶν ἀποθανεῖν με. Ταῦτα μὲν οὖν ἔφη πρὸς τὸν Ἡσαῦ ὁ πατήρ. Ὁ δὲ παραχρῆμα τοὺς ἐπὶ τῇ θήρᾳ κατορθώσων πόνους τῆς ἑστίας ἀπαίρει, καὶ νεανικῶς ἐσκευάζετο. Καὶ τί μετὰ τοῦτο; Πείθει Ῥεβέκκα τὸν Ἰακὼβ φθάσαι τε τὸν Ἡσαῦ, καὶ μὴν καὶ ἁρπάσαι τὴν εὐλογίαν. Ὁ δὲ τοῦτο δρᾷν ἐδεδίει μὲν ἐξ ἀρχῆς· παραθηγούσης δὲ τῆς μητρὸς, δύο μὲν ἐξ ἀγρῶν ἐρίφους εἰσφέρει, καλούς τε καὶ ἁπαλοὺς, καὶ ὀψοποιίας ἥπτετο· περιθεὶς δὲ τοῖς ὤμοις τὰ δέρματα, καὶ τῆς δειρῆς τὰ γυμνὰ κατημφιεσμένος, ἀπεμιμεῖτο καλῶς τὴν Ἡσαῦ δασύτητα, καὶ τὸ ἄγαν λασιότριχες, ὡς ἂν διαπαίζῃ τὰς τοῦ πατρὸς χεῖρας, εἰ ἐπαφῷτο τυχόν.","english":"Since they have arrived at the end of the law and the prophets, that is, Christ, they have become lame from lack of understanding, not from a sound mind, reviling him and daring to encompass the author of life with death. That the new people in faith have seized the blessing owed to Israel, having a more compliant disposition in yielding to divine decrees, will be evident to us from this. For it is written thus: It happened after Isaac grew old, and his eyes became dim for seeing. And Esau called his firstborn son, and said to him, \"My son.\" And he said, \"Here I am.\" And he said, \"Behold, I have grown old, and I do not know the day of my death. Now then, take your equipment, your quiver and your bow, and go out into the plain, and hunt game for me, and prepare dishes for me as I like, and bring them to me so that I may eat, that my soul may bless you before I die.\" So the father spoke these things to Esau. And he immediately departed from the hearth for the labors of the hunt, and prepared himself vigorously. And what after this? Rebecca persuades Jacob to anticipate Esau and also to seize the blessing. He was initially afraid to do this, but with his mother urging him on, he brings in two young goats from the fields, fine and tender, and set about preparing a meal. And placing the skins on his shoulders, and covering the bare parts of his neck, he well imitated Esau's hairiness and excessive shagginess, so as to deceive his father's hands, should he happen to touch him.","structure":"narrative","commentary":[{"unit":"sense","kind":"sense","basis":"text","lemma":"ἐχώλαναν ἐξ ἀσυνεσίας","severity":"info","text":"Cyril uses the metaphor of lameness (ἐχώλαναν) to describe spiritual failure, contrasting it with soundness of mind (ἐξ ὑγιοῦς διανοίας).","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"scripture","kind":"scripture","basis":"text","lemma":"Ἐγένετο δὲ μετὰ τὸ γηράσαι τὸν Ἰσαὰκ","severity":"info","text":"Cyril paraphrases Genesis 27:1-4, where Isaac, old and blind, sends Esau to hunt before blessing him. The citation is loose, combining elements from the LXX text.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"background","kind":"background","basis":"text","lemma":"ἀπεμιμεῖτο καλῶς τὴν Ἡσαῦ δασύτητα","severity":"info","text":"Jacob’s disguise with goat skins to imitate Esau’s hairiness reflects a haggadic tradition that expands the biblical narrative, emphasizing deception.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"parallel","kind":"parallel","basis":"text","lemma":"ὁ νέος τε ἐν πίστει λαὸς τὴν τῷ Ἰσραὴλ ὀφειλομένην εὐλογίαν ἥρπασεν","severity":"info","text":"Cyril draws a typological parallel: the new Christian people (Gentile believers) seize the blessing owed to Israel, just as Jacob seized Esau’s blessing.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"structure","kind":"structure","basis":"text","lemma":"Καὶ τί μετὰ τοῦτο;","severity":"info","text":"The rhetorical question marks a narrative transition, moving from Isaac’s command to Rebecca’s intervention, a common device in Cyril’s exegesis.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"reception","kind":"reception","basis":"text","lemma":"θανάτῳ περιβαλεῖν τολμήσαντες τὸν ἀρχηγὸν τῆς ζωῆς","severity":"info","text":"Cyril alludes to the Jewish rejection of Christ, accusing them of encompassing the author of life with death, a polemical trope in early Christian anti-Jewish literature.","cites":[],"named_sources":[],"dropped_cites":[]}],"ambiguities":["The Greek text has minor variations from the LXX of Genesis 27, possibly due to Cyril’s memory or a different manuscript tradition.","The phrase 'ἐμπαροινοῦντες αὐτῷ' is ambiguous: it could mean 'reviling him' or 'acting like drunkards against him'; the translation takes the former."],"confidence":"high","notes":[]},{"i":151,"ref":"p151","source":"Εἶτα τὸ ὄψον εἰς χεῖρας ἑλὼν, εἰσέθει πρὸς τὸν πατέρα, καὶ δὴ καὶ ἔφασκε· Πάτερ. Ὁ δὲ εἶπεν· Ἰδοὺ ἐγώ. Τίς εἶ σὺ, τέκνον. Καὶ εἶπεν Ἰακὼβ τῷ πατρί· Ἐγὼ Ἡσαῦ ὁ πρωτότοκός σου, καθὰ ἐλάλησάς μοι ἐποίησα. Ἀναστὰς κάθισον, καὶ φάγε τῆς θήρας μου, ὅπως εὐλογήσῃ με ἡ ψυχή σου. Ἐπειδὴ δὲ κατεδήδοκεν ὁ πρεσβύτης τὸ προκομισθὲν, ἔφη πρὸς τὸ μειράκιον· Ἔγγισόν μοι, καὶ φίλησόν με, τέκνον. Καὶ ἐγγίσας ἐφίλησεν αὐτόν· καὶ ὠσφράνθη τῆς ὀσμῆς τῶν ἱματίων αὐτοῦ, καὶ εὐλόγησεν αὐτὸν, καὶ εἶπεν αὐτῷ· Ἰδοὺ ὀσμὴ τοῦ υἱοῦ μου, ὡς ὀσμὴ ἀγροῦ πλήρους ὃν εὐλόγησε Κύριος, καὶ δῴη σοι Κύριος ἀπὸ τῆς δρόσου τοῦ οὐρανοῦ, καὶ ἀπὸ τῆς πιότητος τῆς γῆς, πλῆθος σίτου καὶ οἴνου. Καὶ δουλευσάτωσάν σοι ἔθνη, καὶ προσκυνησάτωσάν σοι ἄρχοντες, καὶ γίνου κύριος τοῦ ἀδελφοῦ σου. καὶ προσκυνήσουσί σοι οἱ υἱοὶ τοῦ πατρός σου. Ὁ καταρώμενός σε, ἐπικατάρατος· καὶ ὁ εὐλογῶν σε, εὐλογημένος. Οὐκοῦν προαποκεκέρδηκε μὲν Ἰακὼβ τὴν παρὰ τοῦ πατρὸς εὐλογίαν· εἶτα δεύτερον ἐξ ἀγρῶν κατόπιν ἔρχεται τὴν θήραν ἑλὼν ὁ Ἡσαῦ. Προσκομίσας δὲ τῷ πατρὶ, περιττὸς ἦν ἔτι, καὶ τὸ γεγονὸς ἐδιδάσκετο. Ἤκουσε γὰρ εὐθύς· Ἔλθων ὁ ἀδελφός σου, μετὰ δόλου ἔλαβε τὴν εὐλογίαν σου. Οὐκ ἀδακρυτὶ δὲ λέγοντος, Μὴ εὐλογία μία ἔσται σοι, πάτερ; εὐλόγησον δὴ κἀμέ· ἔφη πάλιν ὁ Ἰσαάκ· Ἰδοὺ ἀπὸ τῆς πιότητος τῆς γῆς ἔσται ἡ κατοίκησίς σου· καὶ ἀπὸ τῆς δρόσου τοῦ οὐρανοῦ ἄνωθεν, καὶ ἐπὶ τῇ μαχαίρᾳ σου ζήσῃ, καὶ τῷ ἀδελφῷ σου δουλεύσεις. Ἔσται δὲ ἡνίκα ἐὰν καθέλῃς καὶ ἐκλύσῃς τὸν ζυγὸν αὐτοῦ ἀπὸ τοῦ τραχήλου σου.","english":"Then, taking the game in his hands, he went in to his father and said, \"Father.\" And he said, \"Here I am. Who are you, child?\" And Jacob said to his father, \"I am Esau, your firstborn. As you told me, I have done. Rise up, sit, and eat of my game, so that your soul may bless me.\" When the old man had consumed what was presented, he said to the youth, \"Come near to me and kiss me, child.\" And he came near and kissed him; and he smelled the scent of his garments, and blessed him, and said to him, \"Behold, the scent of my son, like the scent of a field full which the Lord has blessed. And may the Lord give you from the dew of heaven and from the fatness of the earth an abundance of grain and wine. And let nations serve you, and rulers bow down to you, and be lord of your brother. And the sons of your father will bow down to you. He who curses you is accursed, and he who blesses you is blessed.\" So Jacob had already gained the blessing from his father; then later Esau came from the fields, carrying the game. When he presented it to his father, it was too late, and he was informed of what had happened. For he heard at once, \"Your brother came and took your blessing by deceit.\" And when he said, not without tears, \"Will there not be one blessing for me, father? Bless me also,\" Isaac said again, \"Behold, from the fatness of the earth will be your dwelling, and from the dew of heaven above, and by your sword you will live, and you will serve your brother. But there will come a time when you take down and loosen his yoke from your neck.","structure":"narrative","commentary":[{"unit":"scripture","kind":"scripture","basis":"text","lemma":"Εἶτα τὸ ὄψον εἰς χεῖρας ἑλὼν","severity":"info","text":"Cyril paraphrases the story of Jacob and Esau from Genesis 27, where Jacob disguises himself as Esau to receive Isaac's blessing.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"sense","kind":"sense","basis":"text","lemma":"ὠσφράνθη τῆς ὀσμῆς τῶν ἱματίων αὐτοῦ","severity":"info","text":"The detail of Isaac smelling Jacob's garments is not in the biblical text; Cyril adds it to emphasize the sensory recognition of the blessed son.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"background","kind":"background","basis":"text","lemma":"ἀπὸ τῆς δρόσου τοῦ οὐρανοῦ","severity":"info","text":"The phrase 'dew of heaven' reflects a common biblical metaphor for divine blessing and fertility, used here to contrast Jacob's spiritual abundance with Esau's worldly lot.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"structure","kind":"structure","basis":"text","lemma":"Οὐκοῦν προαποκεκέρδηκε μὲν Ἰακὼβ","severity":"info","text":"Cyril marks a structural shift with 'οὐκοῦν' (therefore), summarizing Jacob's prior acquisition of the blessing before Esau's arrival.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"reception","kind":"reception","basis":"text","lemma":"καὶ τῷ ἀδελφῷ σου δουλεύσεις","severity":"info","text":"Cyril interprets Esau's curse of servitude as a prophecy of the subordination of the old covenant to the new, consistent with his typological reading of the Pentateuch.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"caution","kind":"caution","basis":"text","lemma":"Ἔσται δὲ ἡνίκα ἐὰν καθέλῃς καὶ ἐκλύσῃς τὸν ζυγὸν αὐτοῦ","severity":"caution","text":"The final clause about loosening the yoke is ambiguous: it may refer to a future reversal of roles, but Cyril does not elaborate, leaving the eschatological meaning unclear.","cites":[],"named_sources":[],"dropped_cites":[]}],"ambiguities":["The phrase 'ἀπὸ τῆς πιότητος τῆς γῆς' could be read as either a blessing of agricultural fertility or a metaphor for earthly wealth; Cyril's interpretation leans toward the latter.","The final conditional clause about loosening the yoke is syntactically incomplete in the Greek, leaving its precise referent uncertain."],"confidence":"high","notes":[]},{"i":152,"ref":"p152","source":"Τὸ μὲν οὖν τῆς ἱστορίας συνενεγκόντες πλάτος, ὡς ἐν ὀλίγοις κομιδῇ, τοῖς ἐντευξομένοις εὖ μάλα παρατεθείκαμεν. Χρῆναι δὲ ὑπολαμβάνω, τοῖς αἰσθητῶς γεγονόσιν ἐφαρμόσαι τὰ πνευματικά.\n\nδ. Φαμὲν οὖν ὅτι καὶ πρό γε τῶν ἄλλων, τῶν ἐν πίστει, φημὶ, καὶ ἐν Χριστῷ κεκλημένων, τῷ Ἰσραὴλ ἐνετέλλετο ὁ τῶν ὅλων Δεσπότης καὶ Πατήρ, ξένιον ὥσπερ τι λαμπρὸν, καὶ καρποὺς ἐπιεικείας, καὶ οἱονεὶ πόνων ἀγαθῶν εὑρήματα, προσκομίζειν ἐπείγεσθαι τὴν ἁνδάνουσαν αὐτῷ πολιτείαν καὶ ζωὴν, ἣ διὰ τῆς ἐν νόμῳ ζωῆς τοῖς πάλαι προανεγράφετο, μονονουχὶ τοῖς τύποις ἐγκεκρυμμένη, καὶ ὡς ὕλη λανθάνουσα τῷ περιττῷ τοῦ γράμματος, οὐκ ἀνάλωτός γε μὴν τοῖς ἐθέλουσι φιλοθηρᾷν διὰ τῆς ἐν πνεύματι καὶ ἀκριβοῦς θεωρίας. Τοῦτο, οἶμαι, ἐστὶ τὸ τῆς Ἡσαῦ θήρας ἐπιθυμῆσαι τὸν Ἰσαάκ. Ἀλλὰ προσετάττετο μὲν, καθάπερ ἔφην, ὁ Ἰσραὴλ, καὶ δὴ καὶ ὑπέσχετο κατορθοῦν. Ἔφη γὰρ ἐν Χωρὴβ συνηθροισμένης τῆς ἐκκλησίας, καὶ ἐν εἴδει πυρὸς ἐπὶ τὸ ὄρος Σινὰ καταφοιτήσαντος Θεοῦ· Πάντα ὅσα ἂν εἴπῃ Κύριος ὁ Θεὸς, ποιήσομεν, καὶ ἀκουσόμεθα. Ἀμελητὴς δὲ λίαν κατεφωρᾶτο διὰ τῶν πραγμάτων, καίτοι πρόχειρος ὢν εἰς ἐπαγγελίαν. Ταύτῃτοι καὶ διὰ μέσου χωριεῖ, φθάνει τε οὕτως ὁ πτερνιστὴς, Ἰακὼβ, τουτέστιν, ὁ νέος τε καὶ ὡς ἐν πίστει λαός. Προσκεκόμικε γὰρ τῷ Θεῷ τὰ ζητούμενα, ἀναδυομένου τε καὶ μέλλοντος τοῦ πρωτοτόκου λαοῦ, προεκαρποφόρησε τὴν πίστιν, ἣν καὶ ἐν τάξει τροφῆς ἡ θεία ποιεῖται φύσις. Καὶ γοῦν ὁ Σωτὴρ τοῖς ἁγίοις ἀποστόλοις οὕτω τὴν Σαμαρειτῶν ἐπιστροφὴν προκατεμήνυε, λέγων· Ἐγὼ βρῶσιν ἔχω φαγεῖν, ἣν ὑμεῖς οὐκ οἴδατε.","english":"We have set forth the breadth of the history, as briefly as possible, and placed it well before those who will encounter it. But I think it necessary to apply the spiritual meanings to what happened in a perceptible way.\n\nWe say, then, that even before all others—I mean those called in faith and in Christ—the Master and Father of all commanded Israel to hasten to bring, as a kind of splendid gift, the fruits of gentleness and, as it were, the findings of good labors, the way of life and conduct pleasing to Him, which was prefigured long ago through life under the law, hidden as it were in the types, and like matter concealed by the excess of the letter, yet not inaccessible to those willing to hunt it out through spiritual and precise contemplation. This, I think, is why Isaac desired Esau's hunt. But Israel was commanded, as I said, and indeed promised to accomplish it. For he said at Horeb, when the church was assembled and God descended upon Mount Sinai in the form of fire: \"Everything that the Lord God says, we will do, and we will listen.\" But he was found to be very negligent through his deeds, although ready in promise. And so, passing through the middle, the supplanter Jacob arrives—that is, the new people, as it were, in faith. For he brought to God what was sought, while the firstborn people hesitated and delayed; he produced the fruit of faith first, which the divine nature takes as a kind of food. Indeed, the Savior thus foretold to the holy apostles the conversion of the Samaritans, saying: \"I have food to eat which you do not know.","structure":"narrative","commentary":[{"unit":"sense","kind":"sense","basis":"text","lemma":"τὸ μὲν οὖν τῆς ἱστορίας συνενεγκόντες πλάτος","severity":"info","text":"Cyril signals a transition from literal narrative to spiritual interpretation, a common move in Alexandrian exegesis.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"term","kind":"term","basis":"glossary","lemma":"πτερνιστής","severity":"info","text":"The Greek πτερνιστής ('supplanter') is a wordplay on Jacob's name, echoing the etymology of 'Jacob' as 'one who takes by the heel'.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"scripture","kind":"scripture","basis":"text","lemma":"Πάντα ὅσα ἂν εἴπῃ Κύριος ὁ Θεὸς, ποιήσομεν, καὶ ἀκουσόμεθα","severity":"info","text":"Cyril cites a paraphrase of Exodus 19:8 or 24:3, where Israel promises obedience at Sinai; the exact wording is not verbatim from the LXX.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"scripture","kind":"scripture","basis":"text","lemma":"Ἐγὼ βρῶσιν ἔχω φαγεῖν, ἣν ὑμεῖς οὐκ οἴδατε","severity":"info","text":"This saying of Jesus is not found in the canonical Gospels; Cyril may be citing an apocryphal tradition or a lost logion.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"background","kind":"background","basis":"external","lemma":"Ἰσραὴλ ... νέος τε καὶ ὡς ἐν πίστει λαός","severity":"info","text":"Cyril contrasts the 'old' Israel (the Jews) with the 'new' people in faith (the Church), a typological reading common in patristic anti-Jewish polemic.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"structure","kind":"structure","basis":"text","lemma":"δ. Φαμὲν οὖν","severity":"info","text":"The paragraph marker δ (delta) and the phrase 'We say, then' introduce a new section of allegorical exposition, following the historical summary.","cites":[],"named_sources":[],"dropped_cites":[]}],"ambiguities":["The source of the Jesus logion is uncertain; it may be from an apocryphal gospel or a free paraphrase.","The exact biblical reference for the Sinai promise is unclear; Cyril may be conflating several passages."],"confidence":"high","notes":[]},{"i":153,"ref":"p153","source":"Διατρανῶν δὲ τὸ εἰρημένον, Ἐμὸν βρῶμά ἐστι, φησὶν, ἵνα ποιῶ τὸ θέλημα τοῦ πέμψαντός με, καὶ τελειώσω αὐτοῦ τὸ ἔργον. Ὅτι δὲ γέγονεν ἀνόνητον μὲν τοῖς ἐξ Ἰσραὴλ τὸ ἕτοιμον εἰς ὑπόσχεσιν, οὐκ ἐξοιχομένου πρὸς πέρας αὐτοῖς τοῦ πράγματος, ἠδίκησε δὲ τὰ ἔθνη παντελῶς οὐδὲν ὁ ἐπί γε τὸ χρῆναι πιστεύειν ὄκνος ἐπεγνωκότα τὸν Λυτρωτὴν, καὶ τετιμηκότα λοιπὸν ταῖς εἰς πᾶν ὁτιοῦν τῶν ἀγαθῶν εὐπειθείαις, διὰ παραβολῆς ἡμᾶς ἐδίδαξεν ὁ Χριστός. Ἔφη γὰρ οὕτως· Ἄνθρωπός τις εἶχε τέκνα δύο, καὶ προσελθὼν τῷ πρώτῳ, εἶπε· Τέκνον, ὕπαγε σήμερον ἐργάζου ἐν τῷ ἀμπελῶνί μου. Ὁ δὲ ἀποκριθεὶς εἶπεν, Οὐ θέλω. Ὕστερον δὲ μεταμεληθεὶς ἀπῆλθε. Προσελθὼν δὲ τῷ ἑτέρῳ εἶπεν ὡσαύτως. Ὁ δὲ ἀποκριθεὶς εἶπεν· Ἐγὼ, Κύριε, καὶ οὐκ ἀπῆλθε. Τίς ἐκ τῶν δύο ἐποίησε τὸ θέλημα τοῦ Πατρός; Ὁ ἀπελθὼν εἰς τὸν ἀμπελῶνα δηλονότι, καὶ εἰ βραχὺ μεταξὺ παρεισέδυ τὸ ἀδρανὲς, ὀκνεῖν ἀναπεῖθον τὸ ὑπεσχημένον. Θέα δὴ οὖν ἐν τούτοις προχειρότατα μὲν ἐπὶ τὴν θήραν ἰόντα τὸν Ἡσαῦ, καὶ τοῦτο δρᾷν ὑπισχνούμενον, φθάνοντα δὲ τὸν Ἰακὼβ, καίτοι τοῦτο δρᾷν ἐν ἀρχαῖς ἀρνούμενον, πλὴν εὐλογηθέντα παρὰ τοῦ πατρός. Οὕτω καὶ ὁ νέος λαὸς ἁρπάζει τὴν εὐλογίαν, μονονουχὶ κατάπλαστον ἔχων τῆς Ἰουδαϊκῆς πολιτείας τὸ σχῆμα. Καθάπερ ἀμέλει καὶ Ἰακὼβ τὴν Ἡσαῦ δασύτητα τοῖς τῶν ἐρίφων δέρμασιν ἀπεμιμεῖτο σοφῶς. Ἀλλ’ ἤκουε τοῦ πατρὸς εὐθὺς ἀνακεκραγότος· Ἡ μὲν φωνὴ φωνὴ Ἰακὼβ, αἱ δὲ χεῖρες χεῖρες Ἡσαῦ.","english":"To make the statement clear, he says, \"My food is to do the will of the one who sent me and to complete his work.\" That the promise ready for Israel proved fruitless for them, the matter not reaching its fulfillment for them, while the delay in believing harmed the nations not at all, once they had recognized the Redeemer and thereafter honored him with obedience in every good thing, Christ taught us through a parable. For he spoke thus: A certain man had two children, and approaching the first, he said, \"Child, go today and work in my vineyard.\" He answered and said, \"I do not wish to.\" Later, repenting, he went. Approaching the other, he said likewise. He answered and said, \"I, Lord,\" and did not go. Which of the two did the will of the Father? The one who went into the vineyard, evidently, even if a brief weakness crept in between, persuading the promised one to hesitate. Behold then in these things Esau going most readily to the hunt and promising to do this, and Jacob arriving, although at first refusing to do this, yet blessed by the father. Thus also the new people snatch the blessing, having the form of the Jewish polity almost as a disguise. Just as, of course, Jacob cleverly imitated Esau's hairiness with the skins of goats. But he heard the father immediately crying out, \"The voice is the voice of Jacob, but the hands are the hands of Esau.","structure":"narrative","commentary":[{"unit":"scripture","kind":"scripture","basis":"text","lemma":"Ἐμὸν βρῶμά ἐστι","severity":"info","text":"Cyril adapts a dominical saying (cf. John 4:34) to introduce the parable; the phrase 'my food is' echoes Christ's words about doing the Father's will.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"parallel","kind":"parallel","basis":"text","lemma":"παραβολῆς","severity":"info","text":"The parable of the two sons and the vineyard is not canonical; Cyril likely constructs it as an allegory for Esau and Jacob, paralleling the Genesis narrative.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"background","kind":"background","basis":"text","lemma":"τῶν ἐρίφων δέρμασιν","severity":"info","text":"Jacob's use of goatskins to imitate Esau's hairiness recalls a haggadic tradition (cf. Genesis Rabbah 65:19) where Jacob disguises himself to receive Isaac's blessing.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"term","kind":"term","basis":"text","lemma":"ἀδρανὲς","severity":"info","text":"ἀδρανὲς ('weakness, hesitation') is a key term: it denotes the delay that nearly prevents the son from fulfilling the father's will, mirroring Israel's initial reluctance.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"structure","kind":"structure","basis":"text","lemma":"Θέα δὴ οὖν","severity":"info","text":"Cyril uses 'Behold then' to transition from the parable to its typological interpretation, identifying the first son with Esau and the second with Jacob.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"reception","kind":"reception","basis":"text","lemma":"νέος λαὸς","severity":"info","text":"The 'new people' (νέος λαὸς) refers to the Christian church, which Cyril presents as inheriting the blessing that Israel (the old people) failed to secure.","cites":[],"named_sources":[],"dropped_cites":[]}],"ambiguities":["The parable's source is unclear; it may be Cyril's invention or drawn from a lost apocryphon.","The phrase 'Ἡ μὲν φωνὴ φωνὴ Ἰακὼβ, αἱ δὲ χεῖρες χεῖρες Ἡσαῦ' is ambiguous: it could be Isaac's cry or a later gloss."],"confidence":"high","notes":[]},{"i":154,"ref":"p154","source":"Τίνα δὴ οὖν ἄρα τρόπον ἐφαρμόσαιμεν ἂν τοῖς ἐν πίστει λαοῖς τὸ καὶ ἐν εἴδει γενέσθαι, καὶ ὡς ἐν μιμήματι τῆς Ἰουδαϊκῆς πολιτείας τε καὶ ἑτέραν ἔχειν παρ’ αὐτοὺς τὴν φωνήν; Οὐκοῦν ἐκεῖνό φαμεν, ὡς ἔστιν ἀεὶ παρὰ ταῖς θείαις Γραφαῖς, ἔργου καὶ κατορθωμάτων ἤτοι πρακτικῆς ἐνεργείας σημεῖον χείρ. Ὅσον οὖν ἧκεν εἰς ἐνεργείας ταυτότητα καὶ πιότητα κατορθωμάτων, καὶ αὐτοὶ πληροῦσι τὸν νόμον οἱ ἐν Χριστῷ νοητῶς τε καὶ πνευματικῶς ἱερουργούμενοι, καὶ εἰς ὀσμὴν εὐωδίας ἑαυτοὺς προσκομίζοντες τῷ Θεῷ καὶ Πατρί. Καὶ γοῦν ὁ Χριστὸς διαῤῥήδην νόμους ἡμῖν τεθεικὼς εὐαγγελικοὺς, Μὴ νομίσητε, φησὶν, ὅτι ἦλθον καταλῦσαι τὸν νόμον ἢ τοὺς προφήτας. Οὐκ ἦλθον καταλῦσαι τὸν νόμον, ἀλλὰ πληρῶσαι. Ἀμὴν γὰρ λέγω ὑμῖν, ἕως ἂν παρέλθῃ ὁ οὐρανὸς καὶ ἡ γῆ, ἰῶτα ἓν ἢ μία κεραία οὐ μὴ παρέλθῃ ἀπὸ τοῦ νόμου, ἕως ἂν πάντα γένηται. Συνίης οὖν, ἀποπληροῦσι τὸν νόμον οἱ ἐν Χριστῷ τὴν ἐν πνεύματι περιτομὴν ἀντὶ τῆς σαρκίνης εἰσδεχόμενοι. Εἰσερχόμενοι δὲ καὶ εἰς τὴν κατάπαυσιν τοῦ Χριστοῦ, καὶ ἐν Χριστῷ σαββατίζοντες, καὶ τὸν ἐν κρυπτῷ καὶ ἔσω δεικνύοντες Ἰουδαῖον. Τοῦτο, οἶμαι, ἐστὶ τὸ τὰς χεῖρας ἔχειν Ἡσαῦ, πλὴν ἑτέραν παρ’ αὐτὸν τὴν φωνήν. Οὐ γάρ τοι ταῖς Ἰουδαίων ἀθυρωγλωττίαις ἀποκεχρήμεθα· οὔτε μὴν τὸν ἀγοράσαντα ἡμᾶς Δεσπότην ἀρνούμενοι δυσφημεῖν εἰθίσμεθα· συνδοξολογοῦμεν δὲ μᾶλλον τῷ Θεῷ καὶ Πατρὶ τὸν Υἱὸν, καὶ Κύριον, καὶ Σωτῆρα, καὶ Λυτρωτὴν ὀνομάζομεν.","english":"How then might we apply to the peoples in faith the notion of being in form, and as in an imitation of the Jewish polity, yet having a different voice from them? We say this, that in the divine Scriptures the hand is always a sign of work and of achievements, that is, of practical activity. So far as concerns identity of activity and richness of achievements, those who are mystically and spiritually consecrated in Christ also fulfill the law, offering themselves as a sweet fragrance to God the Father. Indeed, Christ, who explicitly laid down evangelical laws for us, says, \"Do not think that I came to abolish the law or the prophets. I did not come to abolish the law, but to fulfill it. For truly I tell you, until heaven and earth pass away, not one iota or one serif shall pass from the law, until all things are accomplished.\" Do you understand, then, that those in Christ fulfill the law by accepting spiritual circumcision instead of fleshly circumcision? And by entering into the rest of Christ, and sabbatizing in Christ, and showing the hidden and inner Jew. This, I think, is what it means to have the hands of Esau, yet a different voice from him. For we do not employ the loose talk of the Jews, nor are we accustomed to blaspheme by denying the Master who bought us; rather, we join in glorifying the Son together with God the Father, and we call him Lord, Savior, and Redeemer.","structure":"narrative","commentary":[{"unit":"term","kind":"term","basis":"glossary","lemma":"χείρ","severity":"info","text":"Cyril interprets 'hand' (χείρ) as a scriptural symbol for work and achievement, a standard patristic trope linking the hand to practical activity.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"scripture","kind":"scripture","basis":"text","lemma":"Μὴ νομίσητε... πληρῶσαι","severity":"info","text":"Cyril cites Christ's saying about not abolishing but fulfilling the law; this is likely a free rendering of Matthew 5:17 or a similar gospel tradition, though not verbatim.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"scripture","kind":"scripture","basis":"text","lemma":"ἕως ἂν παρέλθῃ... γένηται","severity":"info","text":"The phrase 'until heaven and earth pass away, not one iota or serif shall pass from the law' is not a direct biblical quotation but a hyperbolic expansion of Christ's words, typical of Cyril's exegetical style.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"background","kind":"background","basis":"text","lemma":"ἀθυρωγλωττίαις","severity":"info","text":"Cyril contrasts Christian practice with Jewish 'loose talk' (ἀθυρωγλωττίαις), a polemical term reflecting fourth- and fifth-century anti-Jewish rhetoric in Alexandrian exegesis.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"parallel","kind":"parallel","basis":"text","lemma":"τὰς χεῖρας ἔχειν Ἡσαῦ","severity":"info","text":"The phrase 'having the hands of Esau, yet a different voice' alludes to Genesis 27:22-23, where Esau's hands are hairy but his voice is Jacob's; Cyril uses it to argue that Christians share Jewish works but have a distinct confession.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"structure","kind":"structure","basis":"text","lemma":"Συνίης οὖν","severity":"info","text":"The rhetorical question 'Do you understand, then?' marks a shift from exegesis to application, a common structural device in Cyril's Glaphyra to engage the reader.","cites":[],"named_sources":[],"dropped_cites":[]}],"ambiguities":["The exact biblical source of Christ's saying about fulfilling the law is unclear; it may conflate Matthew 5:17 with later tradition.","The phrase 'ἰῶτα ἓν ἢ μία κεραία' (one iota or one serif) is proverbial and not a direct scriptural citation."],"confidence":"high","notes":[]},{"i":155,"ref":"p155","source":"ε. Ἄξιον δὲ οἶμαι καὶ τῆς ἐπ’ ἀμφοῖν εὐλογίας τὴν δύναμιν πολυπραγμονοῦντας ὡς ἐν τῷ εἰς νοῦν ἧκον εἰπεῖν. Εἴη γὰρ ἂν τοῖς ἐντευξομένοις πρὸς ὠφέλειαν τὸ χρῆμα. Ἔφη τοίνυν ὁ μακάριος Ἰσαὰκ ἐπὶ μὲν τοῦ Ἰακώβ· Ἰδοὺ ὀσμὴ τοῦ υἱοῦ μου, ὡς ὀσμὴ ἀγροῦ πλήρους ὂν εὐλόγησε Κύριος. Καὶ δῴη σοι Κύριος ἀπὸ τῆς δρόσου τοῦ οὐρανοῦ, καὶ ἀπὸ τῆς πιότητος τῆς γῆς πλῆθος σίτου καὶ οἴνου. Καὶ δουλευσάτωσάν σοι ἕθνη, καὶ προσκυνησάτωσάν σοι ἄρχοντες, καὶ γίνου κύριος τοῦ ἀδελφοῦ σου. Καὶ προσκυνήσουσί σοι οἱ υἱοὶ τοῦ πατρός σου. Ὁ καταρώμενός σε, ἐπικατάρατος· καὶ ὁ εὐλογῶν σε, εὐλογημένος. Μέμικταί πως ἐν τούτοις τῆς ἱστορίας ὁ λόγος, καὶ διὰ δυοῖν προσώποιν ἔρχεται πρὸς ἕν τι τὸ ἀληθὲς καὶ διὰ πραγμάτων αὐτῶν μεμαρτυρημένον. Ἀποπεραίνεται μὲν γὰρ οὐχὶ δή που πάντως ἐν Ἰακὼβ, ἀλλὰ καὶ ἐν Χριστῷ τὰ τοιάδε, καὶ ἐν τοῖς ἐν πίστει δεδικαιωμένοις, οἳ καὶ τέκνα γεγόνασι κατ’ ἐπαγγελίαν ἐν Ἰσαάκ. Ἁρμόσει δὴ οὖν τῆς προφητείας ὁ νοῦς καὶ λαῷ τῷ νέῳ, καὶ αὐτῷ τῷ Χριστῷ, ὅς ἐστιν ἀρχὴ καὶ ἡγούμενος. Λελόγισται δὲ καὶ εἰς δεύτερον Ἀδὰμ, καὶ ῥίζα τις ὥσπερ τῆς ἀνθρωπότητος ἀνέφυ δευτέρα. Καινὴ γὰρ κτίσις τὰ ἐν Χριστῷ, καὶ ἀνεκαινίσθημεν ἐν αὐτῷ πρὸς ἁγιασμόν τε καὶ ἀφθαρσίαν καὶ ζωήν. Σημαίνει δὲ, οἶμαι, τῆς εὐλογίας ὁ λόγος, τὴν ἐν Χριστῷ καὶ πνευματικὴν εὐωδίαν, οἷον ἀγροῦ καὶ λειμῶνος εὐανθεστάτου καλὴν καὶ ἡδεῖαν τὴν ἐξ ἠρινῶν ἀνθέων ἱέντος ὀσμήν. Οὕτω γὰρ ἡμῖν ἑαυτὸν ἐν τῷ ᾌσματι τῶν ᾀσμάτων ὠνόμαζεν ὁ Χριστὸς, λέγων μέν· Ἐγὼ ἄνθος τοῦ πεδίου, κρίνον τῶν κοιλάδων.","english":"5. I think it is worthwhile to examine the power of the blessing in both cases, as it has come to mind to say. For the matter would be beneficial to those who encounter it. So the blessed Isaac said concerning Jacob: \"Behold, the smell of my son is like the smell of a field that the Lord has blessed, being full. And may the Lord give you from the dew of heaven and from the richness of the earth an abundance of grain and wine. And may nations serve you, and may rulers bow down to you, and may you be lord of your brother. And may the sons of your father bow down to you. He who curses you is accursed, and he who blesses you is blessed.\" The account of the history is somehow mixed in these things, and through two persons it comes to one truth, which is attested by the very events. For such things are not concluded entirely in Jacob, but also in Christ, and in those justified in faith, who have become children according to the promise in Isaac. So then the meaning of the prophecy will apply both to the new people and to Christ himself, who is the beginning and the leader. And he is considered a second Adam, and a second root, as it were, of humanity has sprung up. For the creation in Christ is new, and we have been renewed in him for sanctification, incorruption, and life. The word of the blessing signifies, I think, the spiritual fragrance in Christ, like the beautiful and sweet scent of a very blooming field or meadow that emits the fragrance of spring flowers. For thus Christ named himself to us in the Song of Songs, saying: \"I am the flower of the field, the lily of the valleys.","structure":"narrative","commentary":[{"unit":"structure","kind":"structure","basis":"text","lemma":"ε. Ἄξιον δὲ οἶμαι","severity":"info","text":"The passage opens with a transitional formula (Ἄξιον δὲ οἶμαι) marking a new section of the commentary, typical of Cyril's exegetical method.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"scripture","kind":"scripture","basis":"text","lemma":"Ἰδοὺ ὀσμὴ τοῦ υἱοῦ μου","severity":"info","text":"Cyril quotes Isaac's blessing of Jacob, a passage not found verbatim in the Septuagint; it likely derives from a targumic or haggadic tradition.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"scripture","kind":"scripture","basis":"text","lemma":"Ἐγὼ ἄνθος τοῦ πεδίου, κρίνον τῶν κοιλάδων","severity":"info","text":"Cyril cites the Song of Songs (2:1 LXX: ἐγὼ ἄνθος τοῦ πεδίου, κρίνον τῶν κοιλάδων) to identify Christ as the source of spiritual fragrance.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"term","kind":"term","basis":"glossary","lemma":"δεύτερον Ἀδὰμ","severity":"info","text":"Cyril applies the Pauline title 'second Adam' (cf. 1 Cor 15:45) to Christ, linking the blessing of Jacob to Christ as a new root of humanity.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"background","kind":"background","basis":"text","lemma":"ἐν τῷ ᾌσματι τῶν ᾀσμάτων","severity":"info","text":"Cyril's reference to the Song of Songs as a source for Christ's self-description reflects the allegorical interpretation common in Alexandrian exegesis.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"reception","kind":"reception","basis":"text","lemma":"Ἁρμόσει δὴ οὖν τῆς προφητείας ὁ νοῦς καὶ λαῷ τῷ νέῳ","severity":"info","text":"Cyril applies Isaac's blessing typologically to both the Christian people and Christ, a standard anti-Jewish hermeneutic in his Glaphyra.","cites":[],"named_sources":[],"dropped_cites":[]}],"ambiguities":["The source of Isaac's blessing (Ἰδοὺ ὀσμὴ τοῦ υἱοῦ μου) is not a direct Septuagint citation; its origin in Jewish tradition is uncertain.","The phrase 'second root of humanity' (ῥίζα τις ὥσπερ τῆς ἀνθρωπότητος ἀνέφυ δευτέρα) may echo Origen's theology but is not explicitly attributed."],"confidence":"high","notes":[]},{"i":156,"ref":"p156","source":"Κρίνον γὰρ ἦν καὶ ῥόδον ἐκ γῆς ἀναφὺς, διὰ τὸ ἀνθρώπινον. Πλὴν οὐκ εἰδὼς ἁμαρτίαν, θεοπρεπεστάτην δὲ μᾶλλον τοῖς ἀνὰ πᾶσαν τὴν οἰκουμένην τὴν ἐκ τῶν κατορθωμάτων εὐωδίαν ἱείς. Ἀγρῷ τοιγαροῦν εὐλογημένῳ παρὰ Θεοῦ, παρεικάζει Χριστόν· καὶ σφόδρα εἰκότως· εἴπερ ὀσμή ἐστι τῆς γνώσεως τοῦ Θεοῦ καὶ Πατρός. Ἔφη γὰρ ὧδε πάλιν ὁ θεσπέσιος Παῦλος· Τῷ δὲ Θεῷ χάρις τῷ πάντοτε θριαμβεύοντι ἡμᾶς ἐν τῷ Χριστῷ, καὶ τὴν ὀσμὴν τῆς γνώσεως αὐτοῦ φανεροῦντι δι’ ἡμῶν ἐν παντὶ τόπῳ. Ἐφανεροῦτο δὲ διὰ τῶν ἁγίων ἀποστόλων ὁ Κύριος ἡμῶν Ἰησοῦς Χριστὸς, ὡς ὀσμὴ τῆς γνώσεως τοῦ Θεοῦ καὶ Πατρός. Εἰ γὰρ ἔγνωκέ τις τὸν Υἱὸν, ἔγνω που πάντως καὶ τὸν Πατέρα, διὰ τὸν τῆς φύσεως ταυτὸν, καὶ κατὰ πᾶν ὁτιοῦν ἴσως τε καὶ ἀπαραλλάκτως ἔχον. Ἁρμόσει μὲν οὖν τὰ τοιάδε Χριστῷ, πρέποι δ’ ἂν εἰκότως καὶ λαῷ τῷ νέῳ, τὸ, Δῴη σοι Κύριος ἀπὸ τῆς δρόσου τοῦ οὐρανοῦ, καὶ ἀπὸ τῆς πιότητος τῆς γῆς, πλῆθος σίτου καὶ οἴνου. Ἡ γὰρ οὐρανοῦ μὲν δρόσος, γῆς δὲ πιότης, τοῦτό ἐστι, ὁ ἐκ Θεοῦ Πατρὸς λόγος, ἡμῖν δέδοται κατὰ μέθεξιν δηλονότι τὴν διὰ Πνεύματος, καὶ θείας μὲν φύσεως δι’ αὐτοῦ γεγόναμεν κοινωνοί. Ἐσχήκαμεν δὲ πλῆθος σίτου καὶ οἴνου, τουτέστιν, ἰσχύος καὶ μέντοι καὶ εὐφροσύνης. Εἴπερ ἀληθὴς ὁ λόγος ὁ λέγων, Ἄρτος στηρίζει καρδίαν ἀνθρώπου, καὶ οἶνος εὐφραίνει. Ἰσχύος οὖν ἄρα τῆς νοητῆς καὶ ἐν πνεύματι σημεῖον ὁ ἄρτος· θατέρου γε μὴν ὁ οἶνος. Δέδοται δὲ ταῦτα τοῖς ἐν Χριστῷ δι’ αὐτοῦ. Πῶς ἢ τίνα τρόπον, ἑδραῖοι γεγόναμεν εἰς εὐσέβειαν καὶ ἀμετακίνητοι τρόπον τινὰ, καὶ ὀρθὰ φρονεῖν εἰδότες, καὶ ἀκατασείστως ἐρηρεισμένοι;","english":"For it was a lily and a rose springing from the earth, because of the human element. Yet, not knowing sin, but rather emitting a most God-befitting fragrance from its achievements throughout the whole world. Therefore, he compares Christ to a field blessed by God, and very reasonably so, since it is the fragrance of the knowledge of God and Father. For the divine Paul said again here: \"But thanks be to God, who always triumphs over us in Christ, and reveals the fragrance of his knowledge through us in every place.\" Our Lord Jesus Christ was revealed through the holy apostles as the fragrance of the knowledge of God and Father. For if one has known the Son, one has surely also known the Father, because of the identity of nature, and because it is in every respect perhaps exactly and unalterably the same. Such things, then, will be fitting for Christ, and would appropriately apply also to the new people: \"May the Lord give you from the dew of heaven and from the fatness of the earth, an abundance of grain and wine.\" For the dew of heaven and the fatness of the earth is this: the Word from God the Father has been given to us by way of participation, evidently through the Spirit, and we have become partakers of the divine nature through it. And we have received an abundance of grain and wine, that is, of strength and also of cheerfulness. Since the saying is true: \"Bread strengthens a man's heart, and wine gladdens.\" Therefore, bread is a sign of intelligible strength and in spirit; wine, of the other. These have been given to those in Christ through him. How or in what way have we become steadfast in piety and in a manner immovable, knowing how to think rightly and firmly established unshakably?","structure":"narrative","commentary":[{"unit":"sense","kind":"sense","basis":"text","lemma":"Κρίνον γὰρ ἦν καὶ ῥόδον ἐκ γῆς ἀναφὺς","severity":"info","text":"Cyril interprets the lily and rose as symbols of Christ's humanity and sinlessness, contrasting earthly origin with divine fragrance.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"scripture","kind":"scripture","basis":"text","lemma":"Τῷ δὲ Θεῷ χάρις τῷ πάντοτε θριαμβεύοντι ἡμᾶς ἐν τῷ Χριστῷ","severity":"info","text":"Cyril cites Paul (likely 2 Corinthians 2:14 or similar) to link Christ as the fragrance of the knowledge of God the Father.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"term","kind":"term","basis":"text","lemma":"ὀσμὴ τῆς γνώσεως","severity":"info","text":"The phrase 'fragrance of knowledge' is a key metaphor: Christ and apostles emit the perceptible presence of divine knowledge.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"background","kind":"background","basis":"text","lemma":"Δῴη σοι Κύριος ἀπὸ τῆς δρόσου τοῦ οὐρανοῦ","severity":"info","text":"Cyril reads Isaac's blessing (Genesis 27:28) allegorically: dew and fatness signify the Word from God the Father given through the Spirit.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"structure","kind":"structure","basis":"text","lemma":"Ἁρμόσει μὲν οὖν τὰ τοιάδε Χριστῷ, πρέποι δ’ ἂν εἰκότως καὶ λαῷ τῷ νέῳ","severity":"info","text":"Cyril transitions from Christ typology to application for the 'new people' (the Church), showing a two-level allegorical reading.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"reception","kind":"reception","basis":"text","lemma":"Ἄρτος στηρίζει καρδίαν ἀνθρώπου, καὶ οἶνος εὐφραίνει","severity":"info","text":"Cyril cites a proverbial saying to interpret grain and wine as spiritual strength and joy, linking to eucharistic or ascetic tradition.","cites":[],"named_sources":[],"dropped_cites":[]}],"ambiguities":["The exact Pauline source for 'Τῷ δὲ Θεῷ χάρις...' is not specified; it may be a paraphrase or lost variant.","The phrase 'πλῆθος σίτου καὶ οἴνου' is interpreted allegorically, but the literal sense of Isaac's blessing is not discussed."],"confidence":"high","notes":[]},{"i":157,"ref":"p157","source":"Ἐλάβομεν γὰρ ἐξουσίαν πατεῖν ἐπάνω ὄφεων καὶ σκορπίων, καὶ ἐπὶ πᾶσαν τὴν δύναμιν τοῦ ἐχθροῦ. Τοῦτο οἶμαι τὸ πλῆθός ἐστι σίτου. Ἀλλὰ καὶ οἴνου πάλιν ἐλάβομεν. Τῇ γὰρ ἐλπίδι χαίρομεν καὶ ἐγενήθημεν εὐφραινόμενοι, κατὰ τὸ γεγραμμένον. Προσδοκῶμεν γὰρ τὰς ἄνω μονὰς, τὴν ἐν ἀφθαρσίᾳ ζωὴν, τὸν μακραίωνα βίον, τὸ αὐτῷ συμβασιλεῦσαι Χριστῷ. Εἰρήσθω δὲ καὶ ἐφ’ ἡμῖν τὰ τοιάδε. Καλεῖ γὰρ εἰς τοῦτο εἰκότως ὁ λόγος. Εἶτα μετοιχήσεται τῆς εὐλογίας ἡ δύναμις ἐπ’ αὐτὸν αὖθις τὸν Ἐμμανουήλ. Δουλευσάτωσαν γάρ σοι ἔθνη, φησὶ, καὶ προσκυνησάτωσάν σοι ἄρχοντες, καὶ γίνου κύριος τοῦ ἀδελφοῦ σου. Κεχρημάτικε μὲν γὰρ πρωτότοκος ὁ Ἐμμανουὴλ, ὅτε γέγονε καθ’ ἡμᾶς, καὶ ἐν πολλοῖς ἀδελφοῖς. Ἀλλ’ οὐχὶ ταύτης ἕνεκα τῆς αἰτίας ἀπολισθήσειεν ἂν, τοῦ καὶ Θεὸς εἶναι καὶ τῶν ὅλων Κύριος· προσκυνοῦμεν γὰρ ὡς Δεσπότην, καὶ κεκυρίευκεν ὡς Θεὸς τῶν εἰς ἀδελφότητα κεκλημένων διὰ τῆς χάριτος. Τίς γὰρ ἐν νεφέλαις, φησὶν, ἰσωθήσεται τῷ Κυρίῳ; καὶ τίς ὁμοιωθήσεται αὐτῷ ἐν υἱοῖς Θεοῦ; Κεκυρίευκε τοίνυν ὡς Θεὸς τῶν εἰς ἀδελφότητα παρενηνεγμένων ὁ Ἐμμανουὴλ, καὶ αὐτῷ κάμψει πᾶν γόνυ ἐπουρανίων, καὶ ἐπιγείων, καὶ καταχθονίων, καὶ πᾶσα γλῶσσα ἐξομολογήσεται, ὅτι Κύριος Ἰησοῦς Χριστὸς εἰς δόξαν Θεοῦ Πατρός. Καὶ ὁ καταρώμενος μὲν, ἐπικατάρατος· ὁ δὲ εὐλογῶν, εὐλογημένος. Καὶ ἐναργὴς ὁ λόγος. Ἐπάρατοι γὰρ καὶ θεομισεῖς οἱ δυσφημοῦντες αὐτόν· ἐπίμεστοι δὲ τῶν ἄνωθεν καὶ παρὰ Θεοῦ χαρισμάτων, οἱ εὐλογοῦντες, τουτέστιν, οἱ τὴν θείαν αὐτοῦ δόξαν καταγγέλλοντες.","english":"We have received authority to tread upon serpents and scorpions, and upon every power of the enemy. This, I think, is the multitude of wheat. But we have also received wine. For we rejoice in hope and have been made glad, according to what is written. For we look forward to the heavenly abodes, the life in incorruption, the long-enduring existence, to reign together with Christ himself. Let such things also be said by us. For the word fittingly calls us to this. Then the power of the blessing will again be transferred to Emmanuel himself. \"Let nations serve you,\" it says, \"and let rulers worship you, and become lord of your brother.\" For Emmanuel has been designated firstborn, when he became like us, and among many brothers. But not on account of this cause would he slip away from being both God and Lord of all; for we worship him as Master, and he has ruled as God over those called to brotherhood through grace. For who in the clouds, it says, will be made equal to the Lord? And who will be likened to him among the sons of God? Therefore, Emmanuel has ruled as God over those brought into brotherhood, and every knee of the heavenly, earthly, and subterranean beings will bend to him, and every tongue will confess that Lord Jesus Christ is to the glory of God the Father. And the one who curses is accursed; the one who blesses is blessed. And the meaning is clear. For those who blaspheme him are accursed and hateful to God; but those who bless him, that is, those who proclaim his divine glory, are filled with gifts from above and from God.","structure":"narrative","commentary":[{"unit":"sense","kind":"sense","basis":"text","lemma":"πατεῖν ἐπάνω ὄφεων καὶ σκορπίων","severity":"info","text":"Cyril interprets the authority to tread on serpents and scorpions as a metaphor for triumph over demonic or hostile forces, a common trope in early Christian exegesis.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"scripture","kind":"scripture","basis":"text","lemma":"Δουλευσάτωσαν γάρ σοι ἔθνη, φησὶ, καὶ προσκυνησάτωσάν σοι ἄρχοντες","severity":"info","text":"This appears to be a loose citation or paraphrase of Psalm 72:9 (LXX), where nations and rulers are called to serve and worship the anointed king, here applied typologically to Emmanuel.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"scripture","kind":"scripture","basis":"text","lemma":"Τίς γὰρ ἐν νεφέλαις, φησὶν, ἰσωθήσεται τῷ Κυρίῳ;","severity":"info","text":"A clear echo of Psalm 89:6 (LXX), which asks who in the clouds can be compared to the Lord, used by Cyril to assert Christ's unique divinity over all beings.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"term","kind":"term","basis":"glossary","lemma":"Ἐμμανουήλ","severity":"info","text":"Emmanuel (Ἐμμανουήλ) is the Greek transliteration of the Hebrew עִמָּנוּאֵל, meaning 'God with us,' used in Isaiah 7:14 and applied by Cyril to Christ as both firstborn among brothers and universal Lord.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"background","kind":"background","basis":"text","lemma":"πρωτότοκος","severity":"info","text":"Cyril's use of 'firstborn' (πρωτότοκος) for Emmanuel reflects a Christological title rooted in Psalm 89:27 and Colossians 1:15, emphasizing Christ's preeminence over creation and his incarnate brotherhood with humanity.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"structure","kind":"structure","basis":"text","lemma":"Εἶτα μετοιχήσεται τῆς εὐλογίας ἡ δύναμις ἐπ’ αὐτὸν αὖθις τὸν Ἐμμανουήλ","severity":"info","text":"This sentence marks a structural pivot: Cyril shifts from the blessings received by the faithful to the transfer of that blessing back to Emmanuel, reinforcing the typological link between the community and Christ.","cites":[],"named_sources":[],"dropped_cites":[]}],"ambiguities":["The phrase 'Ἐλάβομεν γὰρ ἐξουσίαν πατεῖν ἐπάνω ὄφεων' could be read as a direct citation of a lost liturgical or scriptural source, but no exact parallel is identified; it may be Cyril's own formulation.","The reference to 'τὸ πλῆθός ἐστι σίτου' (the multitude of wheat) is ambiguous: it may allude to a specific Eucharistic or agricultural metaphor not fully explained in the passage."],"confidence":"high","notes":[]},{"i":158,"ref":"p158","source":"ϛ. Αὕτη μὲν οὖν ἡ Ἰακὼβ εὐλογία, τῆς ἀναφορᾶς τὴν δύναμιν ἐπ’ αὐτὸν ἔχουσα τὸν Ἐμμανουὴλ, καὶ τοὺς ἐν πίστει δεδικαιωμένους. Ἴδωμεν δὲ καὶ τὴν ἄλλην, τουτέστι, τὴν ἐπὶ τῷ πρωτοτόκῳ γεγενημένην, δῆλον δὲ ὅτι τῷ Ἰσραὴλ, οὗ καὶ εἰς τύπον ὁ Ἡσαῦ. Ἰδοὺ γὰρ, φησὶν, ἀπὸ τῆς πιότητος τῆς γῆς ἔσται ἡ κατοίκησίς σου, καὶ ἀπὸ τῆς δρόσου τοῦ οὐρανοῦ ἄνωθεν, καὶ ἐπὶ τῇ μαχαίρᾳ σου ζήσῃ, καὶ τῷ ἀδελφῷ σου δουλεύσεις. Ἔσται δὲ ἡνίκα ἂν καθέλῃς καὶ ἐκλύσῃς τὸν ζυγὸν αὐτοῦ ἀπὸ τοῦ τραχήλου σου· δέδοται γὰρ εὐλογία τῷ Ἰσραὴλ, ὁ διὰ Μωσέως νόμος. Χριστοῦ γὰρ ἦν λόγος διακονηθεὶς δι’ ἀγγέλων. Ὅτι γὰρ αὐτὸς ἐλάλει τοῖς ἀρχαιοτέροις, πιστώσεται γράφων ὁ σοφώτατος Παῦλος· Πολυμερῶς καὶ πολυτρόπως πάλαι ὁ Θεὸς λαλήσας τοῖς πατράσιν ἐν τοῖς προφήταις, ἐπ’ ἐσχάτου τῶν ἡμερῶν τούτων ἐλάλησεν ἡμῖν ἐν Υἱῷ. Ἰδίους δὲ λόγους τὸν νόμον εἶναι καὶ αὐτὸς ὁ Σωτὴρ κατέδειξε λέγων· Ἀμὴν λέγω ὑμῖν, ἕως ἃν παρέλθῃ ὁ οὐρανὸς καὶ ἡ γῆ· ἰῶτα ἓν ἢ μία κεραία οὐ μὴ παρέλθῃ ἀπὸ τοῦ νόμου, ἕως ἂν πάντα γένηται. Ὁ οὐρανὸς καὶ ἡ γῆ παρελεύσονται, οἱ δὲ λόγοι μου οὐ μὴ παρέλθωσιν. Εἴπερ οὖν ἐστιν ἀληθὲς ὅτι Χριστοῦ λόγος ἦν, καὶ ὁ δι’ ἀγγέλων νόμος, ἐν τάξει γέγονεν εὐλογίας τῷ Ἰσραὴλ, Χριστὸν δὲ εἶναι τὴν οὐρανοῦ δρόσον, καὶ γῆς νοῶμεν πιότητα. Σπαταλᾷ γὰρ ὥσπερ ἡ τῶν ἀγγέλων πληθὺς ταῖς ἄνωθεν καὶ πνευματικαῖς καταρδομένη δρόσοις, οὕτω καὶ πιανοῦσα ἡ γῆ ἐντρυφᾷ τοῖς νοητοῖς ὑετοῖς εἰς καρποφορίαν πνευματικήν. Ἀλλ’ ἡμεῖς μὲν οἱ ἐν Χριστῷ διὰ πίστεως ἄρτῳ τε καὶ οἴνῳ πεπλουτίσμεθα. Ἀμέτοχος δὲ τούτων ὁ Ἰσραήλ·","english":"This, then, is the blessing of Jacob, having the power of the reference to Emmanuel himself and to those justified in faith. But let us also examine the other, that is, the one made over the firstborn, clearly Israel, for whom Esau is a type. For behold, it says, your dwelling will be from the fatness of the earth and from the dew of the heaven above, and you will live by your sword, and you will serve your brother. And it will be whenever you take down and loosen his yoke from your neck; for a blessing has been given to Israel, the law through Moses. For it was the word of Christ ministered through angels. For that he himself spoke to the ancients, the most wise Paul will confirm writing: In many ways and in many forms long ago God spoke to the fathers in the prophets, and in these last days he has spoken to us in the Son. And the Savior himself showed that the law was his own words, saying: Truly I say to you, until heaven and earth pass away, not one iota or one serif will pass away from the law, until everything is accomplished. Heaven and earth will pass away, but my words will not pass away. If, then, it is true that it was the word of Christ, and the law through angels, it has come in the order of a blessing to Israel, and let us understand Christ to be the dew of heaven and the fatness of earth. For just as the multitude of angels revels, watered by the spiritual dews from above, so also the earth, growing fat, delights in the spiritual rains for spiritual fruitfulness. But we who are in Christ have been enriched through faith with both bread and wine. Israel, however, has no share in these.","structure":"narrative","commentary":[{"unit":"structure","kind":"structure","basis":"text","lemma":"Ἰακὼβ εὐλογία","severity":"info","text":"Cyril distinguishes two blessings of Jacob: the first (treated earlier) refers to Emmanuel and the faithful; the second, over the firstborn Israel, is the subject here.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"scripture","kind":"scripture","basis":"text","lemma":"Ἰδοὺ γὰρ, φησὶν, ἀπὸ τῆς πιότητος τῆς γῆς...","severity":"info","text":"Cyril paraphrases or cites a blessing of Isaac to Jacob (cf. Gen 27:28-29, LXX), adapting the wording to his typological reading.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"scripture","kind":"scripture","basis":"text","lemma":"Πολυμερῶς καὶ πολυτρόπως πάλαι ὁ Θεὸς λαλήσας...","severity":"info","text":"Cyril attributes to Paul a statement not found verbatim in the NT; it may be a loose paraphrase of Heb 1:1-2 or a lost source.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"scripture","kind":"scripture","basis":"text","lemma":"Ἀμὴν λέγω ὑμῖν, ἕως ἂν παρέλθῃ ὁ οὐρανὸς καὶ ἡ γῆ...","severity":"info","text":"Cyril quotes a saying of Christ not in the canonical Gospels; it resembles an agraphon or a paraphrase of Mt 24:35, emphasizing the law's permanence.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"term","kind":"term","basis":"glossary","lemma":"δρόσος","severity":"info","text":"Cyril uses 'dew' (δρόσος) as a symbol of Christ's spiritual nourishment, contrasting the heavenly dew with earthly fatness, a common patristic trope.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"reception","kind":"reception","basis":"text","lemma":"Ἰσραήλ","severity":"info","text":"Cyril contrasts 'we who are in Christ' with 'Israel', who lacks bread and wine (Eucharistic elements), reflecting a supersessionist reading of the law as a blessing now surpassed.","cites":[],"named_sources":[],"dropped_cites":[]}],"ambiguities":["The source of the Pauline citation is uncertain; it may be a paraphrase or a lost text.","The dominical saying is not found in the NT; its origin is unclear."],"confidence":"high","notes":[]},{"i":159,"ref":"p159","source":"οὐ γὰρ ἐπενήνεκται τοῦτο ταῖς εὐλογίαις Ἡσαῦ. Ἀμέτοχοι δὲ καὶ ἑτέρως οἱ τάλανες Ἰουδαῖοι, τῆς μυστικῆς εὐλογίας· ἐπεὶ μηδὲ τοῦτο δέδοται τῇ κατὰ νόμον λατρείᾳ, τετήρηται δὲ μᾶλλον τοῖς ἐν Χριστῷ καὶ ἐν πίστει λαοῖς. Καὶ ἡμεῖς μὲν ἐν εἰρήνῃ διὰ Χριστοῦ, ἐν πολέμοις δὲ ὁ Ἰσραὴλ, καὶ κεκληρονομήκαμεν αἰσθητῶς τῆς ἐπαγγελίας τὴν γῆν, τύπον ἔχουσαν τῆς ἄνω καὶ νοητῆς, ἧς καὶ αὐτὸς ὁ Σωτὴρ ἐμέμνητο, λέγων· Μακάριοι οἱ πραεῖς, ὅτι αὐτοὶ κληρονομήσουσι τὴν γῆν. Καὶ ἡμεῖς ἐν τέκνοις δι’ ἐλευθέρου πνεύματος, καὶ ὡς καθ’ ἡμᾶς τε καὶ ἀδελφῷ προσίεμεν τῷ Χριστῷ, καλὴν καὶ ἐθελούσιον ποιούμενοι τὴν ὑποταγήν. Ὑπέζευκται δὲ ἄνω πάλιν ὁ Ἰσραὴλ, καὶ τοῖς Μωσέως κατήχθισται νόμοις, θάνατον ὑπομένων τὴν ἐπὶ ταῖς παραβάσεσι δίκην. Ἤκουε γὰρ Ἡσαῦ· Καὶ τῷ ἀδελφῷ σου δουλεύσεις· τουτέστιν, ὑποταχθήσῃ, καὶ οὐχ ἑκὼν τῷ κατὰ σὲ τὴν φύσιν. Ἄνθρωπος δὲ καὶ καθ’ ἡμᾶς ὁ Μωσῆς, οὐδὲν ἔχων τὸ περισσὸν ὅσον ἧκεν εἰπεῖν, εἰς τὸν τῆς ἀνθρωπότητος λόγον. Καὶ γοῦν ὁ πάντων Δεσπότης λαὸν ἐκάλει Μωσέως τὸν Ἰσραήλ· μεμοσχοποιήκασι γὰρ κατὰ τὴν ἔρημον. Εἶτα πρὸς Μωσέα Θεός· Βάδιζε, κατάβηθι, φησὶ, τὸ τάχος ἐντεῦθεν· ἠνόμησε γὰρ ὁ λαός σου, ὃν ἐξήγαγες ἐκ γῆς Αἰγύπτου. Παῦλος μὲν οὖν ὁ θεσπέσιος καὶ αὐτὸν ἀνετίθει τῷ μακαρίῳ Μωσῇ τὸν ἐν γράμματι νόμον. Ἔφη γὰρ οὕτως· Ἀθετήσας τις νόμον Μωσέως, χωρὶς οἰκτιρμῶν ἐπὶ δυσὶν ἢ τρισὶ μάρτυσιν, ἀποθνήσκει. Ὅτι δὲ ἔμελλεν ὁ Ἰσραὴλ τὸν διὰ τοῦ πανσόφου Μωσέως ἀποθέσθαι ζυγὸν, καλοῦντος αὐτὸν τοῦ Χριστοῦ πρὸς τὴν διὰ πίστεως χάριν, προκαταμεμήνυκεν εἰπών·","english":"For this was not added to the blessings of Esau. And the wretched Jews are also otherwise without a share in the mystical blessing, since this was not granted to the worship according to the law, but was rather reserved for the peoples in Christ and in faith. And we are in peace through Christ, while Israel is in wars, and we have perceptibly inherited the land of promise, which is a type of the higher and intelligible land, of which the Savior himself made mention, saying: \"Blessed are the meek, for they shall inherit the earth.\" And we are among children through a free spirit, and we admit Christ as one like us and a brother, making a good and willing submission. But Israel is again yoked above and weighed down by the laws of Moses, suffering death as the penalty for transgressions. For Esau heard: \"And you shall serve your brother,\" that is, you shall be subordinate, and not willingly to one who is your equal by nature. And Moses is a man like us, having nothing extraordinary as far as the account of humanity goes. And indeed the Lord of all called Israel the people of Moses, for they made a calf in the desert. Then God said to Moses: \"Go, descend quickly from here, for your people, whom you led out of the land of Egypt, have transgressed.\" Now the inspired Paul attributed the law in writing to the blessed Moses. For he spoke thus: \"If anyone sets aside the law of Moses, he dies without mercy on the testimony of two or three witnesses.\" And that Israel was destined to lay aside the yoke through the all-wise Moses, when Christ called them to the grace through faith, he foretold, saying:","structure":"narrative","commentary":[{"unit":"sense","kind":"sense","basis":"text","lemma":"οὐ γὰρ ἐπενήνεκται τοῦτο ταῖς εὐλογίαις Ἡσαῦ","severity":"info","text":"Cyril argues that the mystical blessing was not added to Esau's blessings, contrasting the literal inheritance of Israel with the spiritual inheritance of Christians.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"scripture","kind":"scripture","basis":"text","lemma":"Μακάριοι οἱ πραεῖς, ὅτι αὐτοὶ κληρονομήσουσι τὴν γῆν","severity":"info","text":"Cyril cites a saying of the Savior, 'Blessed are the meek, for they shall inherit the earth,' which is not a direct Gospel quotation but a paraphrase of Matthew 5:5.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"scripture","kind":"scripture","basis":"text","lemma":"Καὶ τῷ ἀδελφῷ σου δουλεύσεις","severity":"info","text":"Cyril quotes the command to Esau, 'And you shall serve your brother,' likely alluding to Genesis 27:40, where Isaac tells Esau he will serve Jacob.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"scripture","kind":"scripture","basis":"text","lemma":"Βάδιζε, κατάβηθι, φησὶ, τὸ τάχος ἐντεῦθεν· ἠνόμησε γὰρ ὁ λαός σου","severity":"info","text":"Cyril paraphrases God's command to Moses to descend because his people transgressed, referencing the golden calf episode in Exodus 32.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"reception","kind":"reception","basis":"text","lemma":"Παῦλος μὲν οὖν ὁ θεσπέσιος","severity":"info","text":"Cyril attributes to Paul the statement that setting aside the law of Moses leads to death without mercy, likely referencing Hebrews 10:28-29 or a similar Pauline tradition.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"background","kind":"background","basis":"text","lemma":"μεμοσχοποιήκασι γὰρ κατὰ τὴν ἔρημον","severity":"info","text":"Cyril refers to Israel making a calf in the desert, i.e., the golden calf incident (Exodus 32), as evidence of their disobedience and the reason God calls them 'the people of Moses.'","cites":[],"named_sources":[],"dropped_cites":[]}],"ambiguities":["The phrase 'ἐπενήνεκται' could mean 'added' or 'brought upon'; Cyril uses it to indicate the blessing was not conferred on Esau.","The citation of the Savior's saying is not verbatim from the Gospels; it may be a loose paraphrase of Matthew 5:5 or a similar beatitude."],"confidence":"high","notes":[]},{"i":160,"ref":"p160","source":"Ἔσται δὲ ἡνίκα ἂν καθέλῃς καὶ ἐκλύσῃς τὸν ζυγὸν αὐτοῦ ἀπὸ τραχήλου σου. Ἐξέλυσαν γὰρ τῶν τραχήλων τὸν τοῦ νόμου ζυγὸν δυσφόρητον ὄντα λίαν οἱ ἐξ Ἰσραὴλ πιστεύσαντες. Κέκληνται γὰρ εἰς ἐλεύθερον ἀξίωμα διὰ τῆς πίστεως ἐν Χριστῷ. Δι’ οὗ καὶ μεθ’ οὗ τῷ Θεῷ καὶ Πατρὶ ἡ δόξα σὺν ἁγίῳ Πνεύματι εἰς τοὺς αἰῶνας τῶν αἰώνων. Ἀμήν.\n\nΓΛΑΦΥΡΩΝ ΕΙΣ ΤΗΝ ΓΕΝΕΣΙΝ ΒΙΒΛΙΟΝ Δ.\n\nΠερὶ τοῦ πατριάρχου Ἰακώβ.\n\nα. Ἀληθὲς ὅτι πάντες οἱ θέλοντες ζῇν εὐσεβῶς ἐν Χριστῷ Ἰησοῦ, διωχθήσονται. Θηρῶν γὰρ αὐτοῖς ἀγρίων ἐπιθρώσκουσι δίκην, οἱ τῆς ἀνομίας υἱοὶ, τῆς σφῶν δυστροπίας γραφὴν ὥσπερ τινὰ καὶ κατάῤῥησιν τὴν τῶν εὐδοκιμεῖν εἰωθότων λαμπρότητα καταλογιζόμενοι. Ἐλέγχεται γάρ πως ἀεὶ τῇ τῶν ἀμεινόνων παραθέσει τὰ χείρω. Καὶ τὰ ψῆφον ἔχοντα τὴν προφερεστέραν μονονουχὶ τῶν ἡττωμένων καταγράφει τὸ ἀκαλλές. Τί οὖν ἐντεῦθεν; Τὰ ἐκ φθόνου βέλη, καὶ τὸ ἐκ τῆς βασκανίας τοῖς νενικημένοις ἐντύφεται πῦρ, μανίας ἀρχὴ, καὶ ἀνοσιότητος ἀφορμὴ κατὰ τῶν ὡς ἄριστα βιοῦν ᾑρημένων. Οἳ καὶ εἰ γένοιντο τυχὸν ἐν ἀγῶσι καὶ πόνοις, ἀλλ’ οὖν οὐκ εἰς ἅπαν εἶεν ἂν τοῖς πολεμοῦσιν ἁλώσιμοι. Περιόψεται γὰρ οὐδαμῶς ὁ τῶν ἁγίων προεστηκὼς τοὺς ὑπὲρ αὐτοῦ κινδυνεύοντας. Ἐξελεῖται δὲ μᾶλλον καὶ σφόδρα ῥᾳδίως, καὶ λαμπροτέρους ἀποφανεῖ, τληπαθείας γύμνασμα προθεὶς τὸν ἱδρῶτα αὐτοῖς. Συλλήψεται δὲ τῷ λόγῳ καὶ ὁ θεσπέσιος Παῦλος ὡδὶ γεγραφώς· Πιστὸς δὲ ὁ Θεὸς, ὃς οὐκ ἐάσει ὑμᾶς πειρασθῆναι ὑπὲρ ὃ δύνασθε, ἀλλὰ ποιήσει σὺν τῷ πειρασμῷ καὶ τὴν ἔκβασιν τοῦ δύνασθαι ὑπενεγκεὶν.","english":"It will be when you remove and loosen his yoke from your neck. For those from Israel who believed loosened the yoke of the law from their necks, since it was very burdensome. For they were called to a free status through faith in Christ. Through whom and with whom glory is to God the Father together with the Holy Spirit for ever and ever. Amen.\n\nGLAPHYRA ON GENESIS BOOK FOUR.\n\nOn the Patriarch Jacob.\n\n1. It is true that all who wish to live piously in Christ Jesus will be persecuted. For the sons of lawlessness leap upon them like wild beasts, reckoning the splendor of those accustomed to excel as a kind of indictment and condemnation of their own perversity. For the worse are always somehow exposed by comparison with the better. And things that have the more excellent vote virtually condemn the ugliness of the inferior. What then follows from this? The arrows of envy and the fire of malice smolder in the defeated, becoming a beginning of madness and an occasion of impiety against those who have chosen to live in the best possible way. And even if they should happen to be in struggles and labors, they would not be entirely capturable by those who war against them. For the one who stands before the saints will by no means overlook those who are in danger for his sake. Rather, he will deliver them, and very easily, and will show them more brilliant, having set before them the sweat of endurance as a training. And the divine Paul will also support the argument, having written thus: \"But God is faithful, who will not allow you to be tempted beyond what you can bear, but will make both the trial and the outcome of being able to endure.","structure":"narrative","commentary":[{"unit":"sense","kind":"sense","basis":"text","lemma":"Ἔσται δὲ ἡνίκα ἂν καθέλῃς καὶ ἐκλύσῃς τὸν ζυγὸν αὐτοῦ ἀπὸ τραχήλου σου","severity":"info","text":"Cyril interprets the removal of the yoke as the liberation of believing Israelites from the burdensome law, a typological reading of a patriarchal narrative.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"term","kind":"term","basis":"glossary","lemma":"ζυγὸν","severity":"info","text":"ζυγὸν (yoke) is a key metaphor for the Mosaic law, which Cyril contrasts with the freedom granted through faith in Christ.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"scripture","kind":"scripture","basis":"text","lemma":"Πιστὸς δὲ ὁ Θεὸς, ὃς οὐκ ἐάσει ὑμᾶς πειρασθῆναι ὑπὲρ ὃ δύνασθε","severity":"info","text":"Cyril cites Paul (likely 2 Cor 1:8-9 or similar) to support the idea that God limits trials and grants endurance, though the exact verse is not identified in the allowed keys.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"background","kind":"background","basis":"text","lemma":"ΓΛΑΦΥΡΩΝ ΕΙΣ ΤΗΝ ΓΕΝΕΣΙΝ ΒΙΒΛΙΟΝ Δ","severity":"info","text":"This passage opens Book Four of Cyril's Glaphyra on Genesis, a series of allegorical and typological interpretations of the patriarch Jacob's story.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"structure","kind":"structure","basis":"text","lemma":"Περὶ τοῦ πατριάρχου Ἰακώβ","severity":"info","text":"The heading 'On the Patriarch Jacob' marks a new section within Book Four, focusing on Jacob as a type of the faithful Christian enduring persecution.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"reception","kind":"reception","basis":"text","lemma":"Ἀμήν","severity":"info","text":"The doxology 'Amen' concludes the preceding passage, reflecting liturgical or devotional closure typical in patristic commentaries.","cites":[],"named_sources":[],"dropped_cites":[]}],"ambiguities":["The exact biblical verse cited by Paul is not specified; the reference may be to 2 Corinthians 1:8-9 or a similar passage, but the text does not provide a precise citation."],"confidence":"high","notes":[]},{"i":161,"ref":"p161","source":"Καὶ αὐτοὶ δὲ διακεκράγασιν ἐν τῇ βίβλῳ τῶν Ψαλμῶν οἱ τοῖς ἀγῶσιν ὡμιληκότες, καὶ τοὺς ἐπὶ ταῖς διώξεσι πόνους διενεγκόντες οὐκ ἀγεννῶς· Ὅτι Ἐδοκίμασας ἡμᾶς, ὁ Θεὸς, ἐπύρωσας ἡμᾶς ὡς πυροῦται τὸ ἀργύριον. Εἰσήγαγες ἡμᾶς εἰς τὴν παγίδα· ἔθου θλίψεις ἐπὶ τὸν νῶτον ἡμῶν· ἐπεβίβασας ἀνθρώπους ἐπὶ τὰς κεφαλὰς ἡμῶν. Διήλθομεν διὰ πυρὸς καὶ ὕδατος, καὶ ἐξήγαγες ἡμᾶς εἰς ἀναψυχήν. Ἀκούεις ὅπως ἥκιστα μὲν τὰ ἐφ’ οἷς δοκιμάζονται δυσφορεῖν ἐγνώκασι, χαίρουσι δὲ μᾶλλον ὡς ἀμείνους ἀναδεδειγμένοι, καὶ διὰ πείρας αὐτῆς ὅπερ εἰσὶν ἐγνωσμένοι, καὶ ἐπὶ ταῖς εἰς ἄκρον φιλοθεΐαις διὰ τοῦ παθεῖν μεμαρτυρημένοι. Διελθεῖν γὰρ ἔφασαν διὰ πυρός. Ὥσπερ γὰρ, οἶμαι, τὰ δοκιμώτατα τῶν θυμιαμάτων πυρὶ προσωμιληκότα, τῆς ἐνούσης αὐτοῖς εὐοσμίας τότε ποιοῦνται τὴν ἔνδειξιν· οὕτω καὶ ὁσία ψυχὴ πυρουμένη τρόπον τινὰ διὰ τοῦ πειράζεσθαι καὶ πονεῖν, ἐναργεστέραν ποιεῖται τῆς ἐνούσης αὐτῇ πολυειδοῦς ἀρετῆς τὴν ἔκφασιν. Πλὴν περὶ παντὸς ἁγίου ψάλλει μέν που καί φησιν ὁ θεσπέσιος Δαβὶδ, ὅτι Παραβαλεῖ ἄγγελος Κυρίου κύκλῳ τῶν φοβουμένων αὐτὸν, καὶ ῥύσεται αὐτούς. Αὐτὸς δὲ πάλιν τῆς ἐπικουρίας ὁ χορηγὸς διαῤῥήδην φησίν· Ὅτι ἐπ’ ἐμὲ ἤλπισε, καὶ ῥύσομαι αὐτόν. Κεκράξεται πρός με, καὶ εἰσακούσομαι αὐτοῦ· μετ’ αὐτοῦ εἰμι ἐν θλίψει, ἐξελοῦμαι αὐτὸν, καὶ δοξάσω αὐτὸν, μακρότητος ἡμερῶν ἐμπλήσω αὐτὸν, καὶ δείξω αὐτῷ τὸ σωτήριόν μου. Ποῖον οὖν ἄρα ἐστὶ τὸ σωτήριον τοῦ Θεοῦ καὶ Πατρός; Ὁ ἐξ αὐτοῦ Θεὸς Λόγος, ὁ δι’ ἡμᾶς καθ’ ἡμᾶς καὶ ἐν δούλου μορφῇ γεγονὼς οἰκονομικῶς. Οὕτως αὐτὸν ὠνόμαζεν ὁ Πατὴρ καὶ δι’ Ἡσαΐου λέγων·","english":"And they themselves have cried out in the book of the Psalms, those who have been conversant with struggles and have borne the labors of persecutions not ignobly: \"That you have tested us, O God, you have purified us as silver is purified. You have led us into the snare; you have placed afflictions upon our back; you have set men over our heads. We have passed through fire and water, and you have led us out into refreshment.\" You hear how they have least of all thought to be distressed by the things by which they are tested, but rather rejoice as having been shown to be better, and through experience itself having been known for what they are, and having been attested for their extreme love of God through suffering. For they said they passed through fire. For just as, I think, the most excellent of incenses, when they have been in contact with fire, then make a display of the fragrance inherent in them, so also a holy soul, being purified in a manner through being tried and suffering, makes a more evident manifestation of the manifold virtue inherent in it. Nevertheless, concerning every saint, the inspired David somewhere sings and says, \"An angel of the Lord will encircle those who fear him, and will rescue them.\" And again, the provider of assistance himself says explicitly: \"Because he hoped in me, and I will rescue him. He will cry out to me, and I will hear him; I am with him in affliction; I will deliver him, and I will glorify him; I will fill him with length of days, and I will show him my salvation.\" What then is the salvation of God and Father? The God Logos from him, who for our sake became like us and in the form of a servant by economy. Thus the Father named him, also speaking through Isaiah:","structure":"narrative","commentary":[{"unit":"scripture","kind":"scripture","basis":"text","lemma":"Ἐδοκίμασας ἡμᾶς, ὁ Θεὸς, ἐπύρωσας ἡμᾶς ὡς πυροῦται τὸ ἀργύριον. Εἰσήγαγες ἡμᾶς εἰς τὴν παγίδα· ἔθου θλίψεις ἐπὶ τὸν νῶτον ἡμῶν· ἐπεβίβασας ἀνθρώπους ἐπὶ τὰς κεφ","severity":"info","text":"Cyril quotes a composite psalm passage not found verbatim in the Septuagint; it likely conflates phrases from Psalms 66, 68, and 69 (LXX), reflecting a liturgical or testimonial tradition.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"scripture","kind":"scripture","basis":"text","lemma":"Παραβαλεῖ ἄγγελος Κυρίου κύκλῳ τῶν φοβουμένων αὐτὸν, καὶ ῥύσεται αὐτούς.","severity":"info","text":"This citation is not a direct Septuagint verse; it may be a paraphrase of Psalm 34:7 (LXX) or a lost variant, reflecting Cyril's adaptive quotation practice.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"scripture","kind":"scripture","basis":"text","lemma":"Ὅτι ἐπ’ ἐμὲ ἤλπισε, καὶ ῥύσομαι αὐτόν. Κεκράξεται πρός με, καὶ εἰσακούσομαι αὐτοῦ· μετ’ αὐτοῦ εἰμι ἐν θλίψει, ἐξελοῦμαι αὐτὸν, καὶ δοξάσω αὐτὸν, μακρότητος ἡμερ","severity":"info","text":"Cyril attributes this speech to God the Father; it is not a direct biblical quotation but a free composition echoing themes from Psalms and Isaiah, used to introduce the Logos as 'salvation'.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"term","kind":"term","basis":"text","lemma":"σωτήριον","severity":"info","text":"Cyril interprets 'σωτήριον' (salvation) as a title for the divine Logos incarnate, aligning with his Christological reading of the Old Testament.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"background","kind":"background","basis":"text","lemma":"πυροῦται τὸ ἀργύριον","severity":"info","text":"The analogy of silver refining and incense burning reflects common patristic metaphors for martyrdom and spiritual purification, rooted in Hellenistic metallurgy and ritual practice.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"structure","kind":"structure","basis":"text","lemma":"","severity":"info","text":"The passage moves from a psalm quotation (martyrs' cry) to a simile (incense), then to a divine speech identifying the Logos as salvation, forming a three-part argument for Christological typology.","cites":[],"named_sources":[],"dropped_cites":[]}],"ambiguities":["The exact source of the first psalm quotation is uncertain; it may be a conflation or a lost variant.","The phrase 'Παραβαλεῖ ἄγγελος Κυρίου' does not match any known Septuagint verse exactly."],"confidence":"high","notes":[]},{"i":162,"ref":"p162","source":"Καὶ ὄψονται τὰ ἔθνη τὴν δικαιοσύνην μου, καὶ βασιλεῖς τὴν δόξαν μου. Τὸ δὲ σωτήριόν μου ὡς λαμπὰς καυθήσεται. Γέγονε γὰρ ἡμῖν δικαιοσύνη καὶ δόξα παρὰ τοῦ Θεοῦ καὶ Πατρὸς, ὁ Υἱὸς, καὶ μὲν καὶ σωτήριον. Δεδικαιώμεθα γὰρ ἐν αὐτῷ, καὶ εἰς τὴν τῆς υἱοθεσίας ἀνεκομίσθημεν δόξαν. Ὅτι δὲ καὶ σεσώσμεθα τὰ τοῦ θανάτου φυγόντες δεσμὰ, καὶ ἀνατρέχοντες εἰς ἀφθαρσίαν, πῶς ἂν εἴη λοιπὸν, ἢ πόθεν ἀμφίβολον; Ἐπεφάνη γὰρ ἡμῖν ὡς ἐν νυκτὶ καὶ ἐν σκότῳ λαμπὰς, ὁ Υἱὸς, φῶς τὸ θεῖον ταῖς τῶν πιστευόντων ψυχαῖς ἐνιείς. Τοιγάρτοι καὶ ἔφασκεν· Ἐγώ εἰμι τὸ φῶς τοῦ κόσμου. Ὅτι τοίνυν κατὰ τὴν αὐτοῦ τοῦ Σωτῆρος φωνὴν μακάριοι οἱ δεδιωγμένοι ἕνεκεν δικαιοσύνης. Κλῆρον γὰρ ἕξουσι τὸν ἐν οὐρανοῖς, καὶ αὐτὸν ἐπαμύνοντα τὸν τῶν ὅλων Θεὸν καὶ Σωτῆρα. Ὄψονται δὲ καὶ αὐτὸ τὸ ἐπὶ Χριστοῦ μυστήριον· καὶ ἐξ αὐτῶν οὐδὲν ἧττον ἀναμάθοι τις ἂν, τῶν κατὰ τὸν μακάριον Ἰακώβ. Παραθεῖναι δὲ οἶμαι πρέπον τὰ ἐπ’ αὐτῷ γεγραμμένα, πρὸς ἀκριβεστέραν εἴδησιν τοῖς ἐντευξομένοις. Ἔχει δὲ οὔτω· Καὶ ἐνεκότει Ἡσαῦ τῷ Ἰακὼβ περὶ τῆς εὐλογίας, ἧς εὐλόγησεν αὐτὸν ὁ πατὴρ αὐτοῦ. εἶπε δὲ Ἡσαῦ ἐν τῇ διανοίᾳ· Ἐγγισάτωσαν αἱ ἡμέραι τοῦ πένθους τοῦ πατρός μου, ἴνα ἀποκτείνω Ἰακὼβ τὸν ἀδελφόν μου. Ἀπηγγέλθη δὲ τῇ Ῥεβέκκᾳ τὰ ῥήματα Ἡσαῦ τοῦ υἱοῦ αὐτῆς τοῦ πρεσβυτέρου. Καὶ πέμψασα ἐκάλεσεν Ἰακὼβ τὸν υἱὸν αὐτῆς τὸν νεώτερον, καὶ εἶπεν αὐτῷ· Ἰδοὺ Ἡσαῦ ὁ ἀδελφός σου ἀπειλεῖ σοι τοῦ ἀποκτεῖναί σε. Νῦν οὖν, τέκνον, ἄκουσόν μου τῆς φωνῆς, καὶ ἀναστὰς ἀπόδραθι εἰς τὴν Μεσοποταμίαν, πρὸς Λάβαν τὸν ἀδελφόν μου εἰς Χαῤῥάν.","english":"And the nations will see my righteousness, and kings my glory. And my salvation will burn like a torch. For righteousness and glory have come to us from God the Father—the Son, and indeed salvation. For we have been justified in him, and we have been raised to the glory of adoption. And that we have been saved, having fled the bonds of death and running toward incorruption, how could this be doubtful, or from where? For the Son has appeared to us as a torch in night and darkness, instilling divine light in the souls of believers. Therefore he also said: \"I am the light of the world.\" So then, according to the voice of the Savior himself, blessed are those who have been persecuted for the sake of righteousness. For they will have a portion in the heavens, and the God and Savior of all will himself defend them. And they will also see the mystery concerning Christ; and from these things one might learn no less than from those concerning the blessed Jacob. But I think it fitting to set forth what is written about him, for the more precise knowledge of those who will encounter it. And it goes like this: And Esau bore a grudge against Jacob concerning the blessing with which his father had blessed him. And Esau said in his mind: \"Let the days of mourning for my father draw near, so that I may kill Jacob my brother.\" And the words of Esau, her elder son, were reported to Rebecca. And she sent and called Jacob, her younger son, and said to him: \"Behold, your brother Esau threatens to kill you. Now then, my child, listen to my voice, and arise and flee to Mesopotamia, to Laban my brother in Haran.","structure":"narrative","commentary":[{"unit":"scripture","kind":"scripture","basis":"text","lemma":"Ἐγώ εἰμι τὸ φῶς τοῦ κόσμου","severity":"info","text":"Cyril quotes John 8:12 (or a variant of John 8:12) as a dominical saying, linking the torch metaphor to Christ's self-identification as light.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"term","kind":"term","basis":"text","lemma":"υἱοθεσίας","severity":"info","text":"The term 'υἱοθεσίας' (adoption) is a Pauline concept (cf. Romans 8:15, 8:23) used here to denote the believer's elevation to divine sonship through Christ.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"background","kind":"background","basis":"text","lemma":"Ἰακώβ","severity":"info","text":"Cyril introduces the Jacob-Esau narrative (Genesis 27–28) as a typological parallel to the persecution of the righteous, a common Alexandrian exegetical move.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"structure","kind":"structure","basis":"text","lemma":"","severity":"info","text":"The passage shifts from a Christological exposition (justification, salvation, light) to a lengthy scriptural quotation (Genesis 27:41–43 LXX), marking a transition to typological commentary.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"reception","kind":"reception","basis":"text","lemma":"","severity":"info","text":"Cyril's identification of the persecuted as 'blessed' and their reward as a 'portion in the heavens' reflects a post-Constantinian context where martyrdom is spiritualized.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"caution","kind":"caution","basis":"text","lemma":"λαμπὰς","severity":"caution","text":"The Greek 'λαμπὰς' (torch) is rendered as 'torch' in the draft, but could also mean 'lamp'; the sense of a burning beacon is retained in Cyril's metaphor of divine light.","cites":[],"named_sources":[],"dropped_cites":[]}],"ambiguities":["The phrase 'τὸ σωτήριόν μου' could be read as 'my salvation' (abstract) or 'my savior' (personal); Cyril interprets it as the Son, consistent with his Christological focus.","The source of the Jacob-Esau quotation is the LXX (Genesis 27:41–43), but Cyril does not specify the version; the text matches the LXX closely."],"confidence":"high","notes":[{"kind":"scripture","severity":"info","ref":"John 8:12","text":"The English carries the scriptural phrase “i am the light of the world”, which matches John 8:12. The match is on the English draft; check the Coptic before quoting the verse."}]},{"i":163,"ref":"p163","source":"Καὶ οἴκησον μετ’ αὐτοῦ ἡμέρας τινὰς ἕως τοῦ ἀποστρέψαι τὸν θυμὸν καὶ τὴν ὀργὴν τοῦ ἀδελφοῦ σου, καὶ ἐπιλάθηται ἂ πεποίηκας αὐτῷ, καὶ ἀποστείλασα μεταπέμψομαί σε ἐκεῖθεν, μήποτε ἀτεκνωθῶ ἀπὸ τῶν δύο ὑμῶν ἐν μιᾷ ἡμέρᾳ. Εἶτα τῆς ἀποδημίας εὐπρόσωπον ἀφορμὴν ἐπορίζετο τῷ υἱῷ, καὶ δὴ προσελθοῦσα τῷ Ἰσαὰκ, ἔφη· Προσώχθικα τῇ ζωῇ μου διὰ τὰς θυγατέρας τῶν υἱῶν Χέτ. Εἰ λήψεται Ἰακὼβ γυναῖκα ἀπὸ τῶν θυγατέρων τῆς γῆς ταύτης, ἵνα τί μοι τὸ ζῇν; Ἵνα γὰρ μὴ ἀνεθέλητον τῷ πατρὶ ποιοῖτο τὴν ἀποδρομὴν ὁ μακάριος Ἰακὼβ, λύπης τε καὶ ὀργῆς ἀναδειχθείη πρόξενος, εὐτέχνως τὸ γύναιον ἀναπείθει τὸν πρεσβύτην, ἐπιτρέψαι τῷ υἱῷ τὴν ἀποδημίαν. Προσκαλεσάμενος γὰρ, φησὶν, Ἰσαὰκ τὸν Ἰακὼβ, εὐλόγησεν αὐτὸν, καὶ ἐνετείλατο αὐτῷ λέγων· Οὐ λήψῃ γυναῖκα ἐκ τῶν θυγατέρων Χαναάν. Ἀναστὰς ἀπόδραθι εἰς τὴν Μεσοποταμίαν, εἰς τὸν οἶκον Βαθουὴλ τοῦ πατρὸς τῆς μητρός σου, καὶ λάβε σεαυτῷ γυναῖκα ἐκεῖθεν ἐκ τῶν θυγατέρων Λάβαν τοῦ ἀδελφοῦ τῆς μητρός σου. Ὁ δὲ Θεός μου εὐλογήσαι σε καὶ αὐξήσαι σε καὶ πληθύναι σε, καὶ ἔσῃ εἰς συναγωγὰς ἐθνῶν, καὶ δῴη σοι τὴν εὐλογίαν Ἀβραὰμ τοῦ πατρός σου, σοὶ καὶ τῷ σπέρματί σου μετὰ σὲ, κληρονομῆσαι τὴν γῆν τῆς παροικήσεώς σου, ἢν ἔδωκεν ὁ Θεὸς τῷ Ἀβραάμ.","english":"And dwell with him for some days until the anger and wrath of your brother turn away, and he forgets what you have done to him, and then I will send and summon you from there, lest I be bereaved of both of you in one day. Then she devised a plausible pretext for the journey for her son, and indeed, approaching Isaac, she said: I have become weary of my life because of the daughters of the sons of Heth. If Jacob takes a wife from the daughters of this land, what is life to me? So that the blessed Jacob might not make his departure displeasing to his father and become a cause of grief and anger, the woman skillfully persuaded the old man to permit his son to go abroad. For, it says, Isaac called Jacob, blessed him, and commanded him, saying: You shall not take a wife from the daughters of Canaan. Arise, flee to Mesopotamia, to the house of Bethuel, the father of your mother, and take for yourself a wife from there, from the daughters of Laban, your mother’s brother. And may my God bless you and increase you and multiply you, and may you become gatherings of nations, and may he give you the blessing of Abraham, your father, to you and to your seed after you, to inherit the land of your sojourn, which God gave to Abraham.","structure":"narrative","commentary":[{"unit":"background","kind":"background","basis":"background","lemma":"θυγατέρας τῶν υἱῶν Χέτ","severity":"info","text":"The 'daughters of the sons of Heth' refers to Hittite women, a people often depicted in the LXX as Canaanite inhabitants. This detail underscores the ethnic tension in the patriarchal narrative.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"scripture","kind":"scripture","basis":"text","lemma":"Οὐ λήψῃ γυναῖκα ἐκ τῶν θυγατέρων Χαναάν","severity":"info","text":"Cyril paraphrases Gen 28:1-2 LXX, where Isaac forbids Jacob to marry a Canaanite. The command echoes the broader biblical theme of endogamy within the Abrahamic lineage.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"structure","kind":"structure","basis":"text","lemma":"Εἶτα","severity":"info","text":"The particle 'Εἶτα' ('Then') marks a transition from Rebekah's direct speech to Cyril's explanatory comment on her stratagem, highlighting the rhetorical structure of the passage.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"sense","kind":"sense","basis":"text","lemma":"εὐτέχνως","severity":"info","text":"Cyril uses 'εὐτέχνως' ('skillfully') to characterize Rebekah's persuasion, implying a positive, providential cunning rather than deceit, consistent with his typological reading.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"reception","kind":"reception","basis":"background","lemma":"συναγωγὰς ἐθνῶν","severity":"info","text":"The phrase 'gatherings of nations' (συναγωγὰς ἐθνῶν) echoes LXX Gen 28:3 and is interpreted by Cyril as a prophecy of Jacob's descendants forming the twelve tribes, a common patristic typology.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"caution","kind":"caution","basis":"text","lemma":"ἀποστείλασα μεταπέμψομαί σε","severity":"caution","text":"The Greek syntax 'ἀποστείλασα μεταπέμψομαί σε' is pleonastic ('having sent, I will summon you'), possibly a Semitism or LXX idiom. Cyril's paraphrase smooths it into a single action.","cites":[],"named_sources":[],"dropped_cites":[]}],"ambiguities":["The phrase 'ἀποστείλασα μεταπέμψομαί σε' could be read as either a temporal sequence or a redundant expression; Cyril treats it as a single future action.","The identity of 'the daughters of the sons of Heth' is left vague; Cyril assumes the reader knows they are Hittites, but the text does not specify."],"confidence":"high","notes":[]},{"i":164,"ref":"p164","source":"β. Ὅσον μὲν οὖν εἴς γε τὸ γράμμα καὶ τὰ ἐκ τῆς ἱστορίας ὑποδηλούμενα, πρέποι ἂν οὐκ ἐν μικρῷ ποιεῖσθαι θαύματι τήν τε Ῥεβέκκαν αὐτὴν, καὶ τὸν μακάριον Ἰακώβ. Ἡ μὲν γὰρ ὡς προὔχοντι τῷ ἀνδρὶ προσεκόμιζε λιτὴν, τὴν ἐπί γε τῷ υἱῷ, φημί. Ὁ δὲ τὸν τῆς φύσεως νόμον ἐποιεῖτο παραχρῆμα τοῦ πρέποντος βραβευτὴν, καὶ τὸν ἀνεθέλητον τῇ μητρὶ γάμον παραιτεῖσθαι προστέταχε τῷ υἱῷ, κολακεύων τρόπον τινὰ τὸν ἐξ αὐτοῦ φύντα καὶ τεθραμμένον εὐσεβῶς, κατ’ ἴχνος ἰέναι τῆς πατρῴας ἀρετῆς. Πανταχῆ γὰρ εὑρήσομεν τὸν θεσπέσιον Ἰακὼβ, τοῖς τῶν γεγεννηκότων εἴκοντα νεύμασι, καὶ μήνυσιν ὥσπερ ἐναργῆ τε καὶ οὐκ ἀμφίλογον τῆς εἰς Θεὸν εὐσεβείας τὸ χρῆμα ποιούμενον. Ὅσον δὲ ἧκεν εἰς θεωρίας λόγον, οἶμαι ἰέναι τὴν ἐσωτάτω πορείαν δὴ πάλιν, ἀναμνῆσαι δὲ δεῖν ἐκεῖνο ὑπολαμβάνω. Εἴη γὰρ ἂν ὡδὶ καὶ λίαν ἀπονητὶ καταφανὲς τὸ θεώρημα. Ῥεβέκκα μὲν γὰρ πρὸ ὠδῖνος ἔτι τῆς ἐπὶ τόκῳ φημὶ, τῶν ἐξ αὐτῆς γεγονότων κυοφοροῦσα τὴν ξυνωρίδα, δυσφόρητον κομιδῇ τὴν δυσφημίαν ἐδέχετο, καὶ ἐν αὐτοῖς ἦν ἤδη τοῖς τοῦ θανάτου δείμασιν· οὐκ ἐν μετρίοις ὄντων σκιρτήμασι τῶν ἐμβρύων. Εἶτα τί τὸ χρῆμα διαλανθάνειν ἤθελεν ἐπερωτῶσα Θεὸν καὶ λέγουσα· Εἰ οὕτω μοι μέλλει γενέσθαι, ἵνα τί μοι τοῦτο; Καὶ τί πρὸς ταῦτα ὁ Θεός; Δύο ἔθνη καὶ δύο λαοὶ ἐκ τῆς κοιλίας σου διασταλήσονται, καὶ λαὸς λαοῦ ὑπερέξει, φησὶ, καὶ ὁ μείζων δουλεύσει τῷ ἐλάττονι. Οὐκοῦν εἰς τύπον παραδεξώμεθα τῶν δύο λαῶν, τοῦ τε ἐξ Ἰσραὴλ, καὶ τοῦ διὰ πίστεως, Ἡσαῦ τε καὶ Ἰακώβ·","english":"Now as regards the literal sense and what is indicated by the history, it would be fitting to make no small wonder both of Rebecca herself and of the blessed Jacob. For she, as to a husband holding precedence, offered a supplication on behalf of her son, I mean. And he immediately made the law of nature the arbiter of what is fitting, and commanded the son to refuse the marriage that was displeasing to his mother, in a way flattering the one who sprang from him and was piously reared, to follow in the footsteps of his father's virtue. For everywhere we shall find the divine Jacob yielding to the wishes of his parents, and making the matter a manifest and unambiguous indication of piety toward God. But as far as the sense of contemplation goes, I think we must again proceed to the innermost path, and I consider it necessary to recall that point. For the theorem would be quite easily evident here as well. For Rebecca, even before the travail of childbirth, I mean, while carrying the pair of those born from her, received an exceedingly unbearable ill repute, and was already in the very terrors of death, the embryos being in no moderate leaps. Then, what the matter was, she wished not to escape notice, asking God and saying: \"If this is how it is to be for me, why is this for me?\" And what does God say to this? \"Two nations and two peoples will be separated from your womb, and one people will surpass the other,\" he says, \"and the greater will serve the lesser.\" Therefore let us accept as a type of the two peoples, that of Israel and that through faith, Esau and Jacob.","structure":"narrative","commentary":[{"unit":"sense","kind":"sense","basis":"text","lemma":"πρέποι ἂν οὐκ ἐν μικρῷ ποιεῖσθαι θαύματι","severity":"info","text":"Cyril introduces a literal reading (τὸ γράμμα) before moving to a deeper spiritual interpretation (θεωρίας λόγον).","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"scripture","kind":"scripture","basis":"text","lemma":"Δύο ἔθνη καὶ δύο λαοὶ ἐκ τῆς κοιλίας σου διασταλήσονται","severity":"info","text":"Cyril paraphrases the oracle given to Rebecca, likely from a lost tradition or a variant of Genesis 25:23, where God foretells two nations from her womb.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"background","kind":"background","basis":"text","lemma":"τύπον","severity":"info","text":"Cyril interprets Esau and Jacob as types (τύπον) of two peoples: Israel (the Jewish nation) and the people 'through faith' (i.e., Christians). This typology is common in Alexandrian exegesis.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"structure","kind":"structure","basis":"text","lemma":"Ὅσον μὲν οὖν εἴς γε τὸ γράμμα ... Ὅσον δὲ ἧκεν εἰς θεωρίας λόγον","severity":"info","text":"Cyril marks a clear two-part structure: first the literal/historical sense, then the spiritual or contemplative sense (θεωρία).","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"reception","kind":"reception","basis":"text","lemma":"Ἰακώβ","severity":"info","text":"Cyril praises Jacob as 'divine' (θεσπέσιον) and a model of filial piety, reflecting a hagiographic reception of the patriarch in early Christian commentary.","cites":[],"named_sources":[],"dropped_cites":[]}],"ambiguities":["The source of the oracle to Rebecca is not directly from the canonical Genesis text; Cyril may be drawing on a Jewish or Christian tradition."],"confidence":"high","notes":[]},{"i":165,"ref":"p165","source":"ἀλλ’ Ἐνεκότει, φησὶν, Ἡσαῦ τῷ Ἰακὼβ, ὅτι μὲν τῶν πρεσβείων ἐστέρητο καταπωλήσας τὰ πρωτοτόκια, καὶ παρεὶς ἑτέρῳ τὴν ἑαυτοῦ τιμὴν, καὶ μὲν ὅτι καὶ δεύτερος τὰ ἐκ τῆς θήρας προσαγαγὼν, τῆς εὐλογίας διήμαρτε. Ταύτῃτοι καὶ ἐν ἀγρίοις ἦν ἤδη σκέμμασι, καὶ τὸν τῷ φθόνῳ σύμφρονά τε καὶ ἀδελφὸν ἐμελέτα φόνον. Ἐνεκότει δὲ ὁμοίως, καὶ ἐπεμήνισε δεινῶς ὁ πρωτότοκος Ἰσραὴλ, τοῖς ἐν πίστει καὶ μετ’ αὐτὸν, τουτέστι, τῷ νέῳ λαῷ. Ἐπεί τοι γέγονεν ἐν τάξει τῇ πρώτῃ παρὰ Θεῷ, καὶ ἐν πρωτοτόκου μοίρᾳ λελόγισται, καὶ εὐλογίας τῆς ἄνωθεν ἐπίμεστος ἧν, τὴν ἐν Χριστῷ διὰ πνεύματος καταπλουτήσας χάριν. Ἐπεφύετο δὴ οὖν τοῖς ἐν Χριστῷ διὰ πίστεως ὁ Ἰσραήλ· ὅσον δὲ ἧκεν εἰς τὸ αὐτῷ δοκοῦν, καὶ εἰς δύναμιν ἐγχειρημάτων, καὶ πικρὸς γέγονε φονευτὴς, διώξεις ἐπενεγκὼν, καὶ τοῖς ἐκ φόνου καὶ βασκανίας κατατιτρώσκων βέλεσιν. Ἀλλ’ ἔπειθεν ἡ Ῥεβέκκα τὸν Ἰακὼβ τὰ οἴκοι μεθέντα παραιτεῖσθαι τὸν ἀδελφόν· ἰέναι τε πρὸς Λάβαν ἄνθρωπον εἰδωλολάτρην. Προὔτρεπε δὲ καὶ αὐτὸς ὁ θεσπέσιος Ἰσαὰκ, ὁ τοῦ Ἰακὼβ πατὴρ παραιτεῖσθαι μὲν γάμον τὸν ἐκ Χαναὰν, ἐφίεσθαι δὲ μᾶλλον τοῦ ποιεῖσθαι σύνοικον ἐκ τῶν θυγατέρων Λάβαν. Κινδυνεύοντι γὰρ καὶ διωκομένῳ τῷ νέῳ λαῷ, τὰς τῶν φονώντων ὀργὰς παραιτεῖσθαι σωφρόνως συμβεβούλευκεν ἡ Ἐκκλησία· ἧς ἂν εἴη τύπος ἡ Ῥεβέκκα. Συνεπινεύει δὲ ὥσπερ καὶ αὐτὸς ὁ τῆς Ῥεβέκκας νυμφίος, τουτέστι Χριστὸς, παρωθεῖσθαι μὲν οἰκειότητα τὴν πνευματικὴν τῶν εἰς ἀνοσίους ἐκκεκαυμένων ὀργὰς, καὶ φονᾷν ἀγρίως μεμελετηκότων. Οἰκειότητος δὲ σημεῖον ὁ γάμος.","english":"But Esau, it says, bore a grudge against Jacob, because he had been deprived of the privileges of the firstborn, having sold his birthright and yielded his own honor to another, and also because, having brought the spoils of the hunt second, he missed the blessing. And so he was already in savage designs, and was plotting a murder consonant with envy against his brother. Similarly, the firstborn Israel bore a grudge and raged terribly against those in faith after him, that is, against the new people. For he had been in the first rank with God and counted in the portion of the firstborn, and was full of blessing from above, having richly obtained the grace in Christ through the Spirit. So Israel attacked those in Christ through faith; and as far as it lay in his own judgment and in the power of his undertakings, he became a bitter murderer, inflicting persecutions and wounding with arrows of slaughter and malice. But Rebecca persuaded Jacob to yield his brother the things left at home, and to go to Laban, an idolatrous man. And the divine Isaac himself, Jacob’s father, also urged him to decline a marriage from Canaan, and rather to desire to take a wife from among Laban’s daughters. For when the new people were in danger and persecuted, the Church, of which Rebecca is a type, wisely advised them to yield the wrath of those who were murderous. And the bridegroom of Rebecca, that is Christ, also assents, as it were, to the spiritual kinship being thrust aside by those whose wrath was kindled against the unholy and who were savagely bent on murder. And marriage is a sign of kinship.","structure":"narrative","commentary":[{"unit":"sense","kind":"sense","basis":"text","lemma":"Ἐνεκότει","severity":"info","text":"Cyril interprets Esau's grudge as a type of Israel's hostility toward the Christian 'new people,' reading the narrative as allegory of salvation history.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"term","kind":"term","basis":"glossary","lemma":"πρωτοτόκια","severity":"info","text":"πρωτοτόκια ('birthright') is a key term in the Jacob-Esau narrative, here linked by Cyril to Israel's former status as firstborn before God, now superseded.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"scripture","kind":"scripture","basis":"text","lemma":"Ἐνεκότει... Ἡσαῦ τῷ Ἰακώβ","severity":"info","text":"The grudge of Esau against Jacob alludes to Genesis 27:41, where Esau harbors enmity after losing the blessing; Cyril extends this typologically.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"background","kind":"background","basis":"text","lemma":"Ἐκκλησία","severity":"info","text":"Cyril identifies Rebecca as a type of the Church, a common patristic allegory; the Church advises the new people to yield to persecutors, reflecting early Christian experience of martyrdom and accommodation.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"parallel","kind":"parallel","basis":"text","lemma":"Λάβαν ἄνθρωπον εἰδωλολάτρην","severity":"info","text":"Laban, an idolater, parallels the pagan world; Jacob's marriage to Laban's daughter symbolizes the Church's engagement with Gentiles, a theme in Cyril's ecclesiology.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"structure","kind":"structure","basis":"text","lemma":"Ἐπεί τοι γέγονεν...","severity":"info","text":"Cyril moves from literal narrative to typological interpretation in a single sentence, marked by 'Ἐπεί τοι' ('For'), a common structural cue in his exegesis.","cites":[],"named_sources":[],"dropped_cites":[]}],"ambiguities":["The Greek text is clear; no significant ambiguities in this passage."],"confidence":"high","notes":[]},{"i":166,"ref":"p166","source":"Ἀνθαιρεῖσθαι δὲ μᾶλλον τὰς ἐκ τοῦ οἴκου Λάβαν, τουτέστι τὰς ἐξ ἐθνῶν. Εὑρήσομεν δὲ τοὺς ἁγίους ἀποστόλους, οἳ καὶ τῶν ἐν πίστει καὶ νέων λαῶν γεγόνασιν ἀπαρχὴ, διαπεραίνειν ἐσπουδακότας τὰ ἐντεταλμένα τῷ Ἰακώβ. Ἀπενοσφίζοντο μὲν γὰρ τῆς Ἰουδαίων ἀγέλης, ἅτε δὴ φονώσης κατ’ αὐτῶν. Μεταμείβοντες δὲ χώρας καὶ πόλεις, τὰς τῶν διωκόντων ὑποτρέχειν ὀργὰς νουνεχῶς ἐσπούδαζον. Διεμέμνηντο γὰρ ἐπισκήπτοντος τοῦ Χριστοῦ καὶ λέγοντος· Ὅταν διώκωσιν ἡμᾶς ἐκ τῆς πόλεως ταύτης, φεύγετε εἰς τὴν ἑτέραν. Προσελάλουν δὲ καὶ αὐτοῖς τοῖς ἐξ αἵματος Ἰσραὴλ ἀπειθεῖν ᾑρημένοις καὶ ὑβρίζουσιν ἀφειδῶς· Ὑμῖν ἦν ἀναγκαῖον πρῶτον λαληθῆναι τὸν λόγον τοῦ Θεοῦ· ἐπειδὴ δὲ ἀπωθεῖσθε αὐτὸν, καὶ οὐκ ἀξίους κρίνετε ἑαυτοὺς τῆς αἰωνίου ζωῆς, ἰδοὺ στρεφόμεθα εἰς τὰ ἔθνη. Οὕτω γὰρ ἐντέταλκεν ἡμῖν ὁ Κύριος. Ἀκούεις ὅπως ὁ τῆς Ἐκκλησίας νυμφίος, τουτέστι Χριστὸς, ἐντέταλται τοῖς ἰδίοις εἰς τὴν τῶν Ἑλλήνων ἀπιέναι πληθὺν, καὶ τεκνογονεῖν ἐκεῖθεν, καὶ πατέρας ὥσπερ ἀναφαίνεσθαι λαῶν. Τοιγάρτοι καὶ ὁ σοφώτατος Παῦλος τοῖς ἐξ ἐθνῶν δι’ αὐτοῦ πιστεύσασιν ἐπιστέλλει λέγων· Κἂν γὰρ μυρίους παιδαγωγοὺς ἔχητε ἐν Χριστῷ, ἀλλ’ οὐ πολλοὺς πατέρας. Ἐν γὰρ Χριστῷ Ἰησοῦ διὰ τοῦ Εὐαγγελίου ἐγὼ ὑμᾶς ἐγέννησα. Ὅτι δὲ καὶ συνέσται Θεὸς, καὶ εὐλογήσει πλουσίως τοὺς ἐν πίστει λαοὺς, παραδείξειεν ἂν καὶ μάλα ῥᾳδίως ὁ θεσπέσιος Ἰσαὰκ, ἀποτρέχοντα τὸν Ἰακὼβ τῆς πατρῴας ἑστίας ταῖς ἄνωθεν εὐλογίαις στεφανῶν καὶ λέγων· Ὁ δὲ Θεός μου εὐλογήσαι σε, καὶ αὐξήσαι σε, καὶ πληθύναι σε· καὶ ἔσῃ εἰς συναγωγὰς ἐθνῶν.","english":"They rather chose the women from the house of Laban, that is, from the Gentiles. And we shall find the holy apostles, who became the firstfruits of the faithful and of the new peoples, diligently carrying out the commands given to Jacob. For they separated themselves from the Jewish flock, since it was murderously disposed toward them. And changing both regions and cities, they prudently sought to evade the wrath of their persecutors. For they remembered Christ's injunction when he said, \"When they drive us out of this city, flee to the next.\" And they also spoke to those who, being of the blood of Israel, had chosen to disobey and were recklessly insolent: \"It was necessary for the word of God to be spoken first to you; but since you reject it and judge yourselves unworthy of eternal life, behold, we turn to the Gentiles. For thus the Lord has commanded us.\" Do you hear how the bridegroom of the Church, that is, Christ, has commanded his own to go to the multitude of the Greeks, and to beget children from there, and to appear as fathers of peoples, as it were? Therefore the most wise Paul also writes to those from the Gentiles who believed through him, saying, \"For even if you have a myriad of tutors in Christ, yet you do not have many fathers. For in Christ Jesus, through the Gospel, I begot you.\" And that God will be with them and will richly bless the faithful peoples, the divine Isaac would also very easily demonstrate, when he crowns Jacob, who is departing from his father's hearth, with blessings from above and says, \"And may my God bless you, and increase you, and multiply you; and you shall be for gatherings of nations.","structure":"narrative","commentary":[{"unit":"sense","kind":"sense","basis":"text","lemma":"Ἀνθαιρεῖσθαι","severity":"info","text":"The verb indicates a deliberate choice, contrasting with the earlier narrative of Jacob's marriages.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"scripture","kind":"scripture","basis":"text","lemma":"Ὅταν διώκωσιν ἡμᾶς ἐκ τῆς πόλεως ταύτης, φεύγετε εἰς τὴν ἑτέραν","severity":"info","text":"This saying of Christ is not found verbatim in the canonical Gospels; Cyril may be citing an apocryphal tradition or a paraphrase.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"scripture","kind":"scripture","basis":"text","lemma":"Κἂν γὰρ μυρίους παιδαγωγοὺς ἔχητε ἐν Χριστῷ, ἀλλ’ οὐ πολλοὺς πατέρας. Ἐν γὰρ Χριστῷ Ἰησοῦ διὰ τοῦ Εὐαγγελίου ἐγὼ ὑμᾶς ἐγέννησα","severity":"info","text":"This Pauline citation is not from the extant epistles; Cyril likely adapts or invents a saying to fit his typology.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"scripture","kind":"scripture","basis":"text","lemma":"Ὁ δὲ Θεός μου εὐλογήσαι σε, καὶ αὐξήσαι σε, καὶ πληθύναι σε· καὶ ἔσῃ εἰς συναγωγὰς ἐθνῶν","severity":"info","text":"This blessing of Isaac to Jacob is not in the LXX Genesis; Cyril may be paraphrasing or using a variant text.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"background","kind":"background","basis":"text","lemma":"ἀπαρχὴ","severity":"info","text":"The term 'firstfruits' (ἀπαρχή) is used in early Christian literature for the first converts or apostles, e.g., 1 Cor 16:15.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"reception","kind":"reception","basis":"text","lemma":"νυμφίος τῆς Ἐκκλησίας","severity":"info","text":"Cyril applies the bridal imagery from the Song of Songs to Christ and the Church, a common patristic trope.","cites":[],"named_sources":[],"dropped_cites":[]}],"ambiguities":["The source of the dominical saying and the Pauline citation is unclear; they may be Cyril's own compositions or from non-canonical traditions.","The blessing of Isaac is not verbatim from the LXX; Cyril may be adapting the text for his typological argument."],"confidence":"high","notes":[]},{"i":167,"ref":"p167","source":"Καὶ δῴη σοι τὴν εὐλογίαν Ἀβραὰμ τοῦ πατρός σου. Ηὐλόγηνται γὰρ οἱ ἐν Χριστῷ, ηὔξηνταί τε λίαν, καὶ εἰς πλῆθος γεγόνασι, καὶ συναγωγὰς ἐθνῶν, καὶ συγκληρονόμοι τέθεινται τῶν ἁγίων πατέρων. Ἀνακλιθήσονται γὰρ μετὰ Ἀβραὰμ, καὶ Ἰσαὰκ, καὶ Ἰακὼβ, καὶ ἐν τῇ βασιλείᾳ τῶν οὐρανῶν, κατὰ τὴν αὐτοῦ τοῦ Σωτῆρος φωνήν. Ηὐλογήμεθα δὲ παρ’ αὐτοῦ πάλιν· ἔφη γὰρ ὑπὲρ ἡμῶν· Πάτερ ἅγιε, τήρησον αὐτοὺς ἐν τῇ ἀληθείᾳ σου. Εἰ δὲ δὴ νοοῖτο καὶ τοῦ Ἡσαῦ μήτηρ ἡ Ῥεβέκκα, διαλυμανεῖται τοῦτο τοῖς θεωρήμασι παντελῶς οὐδέν. Εἰς τύπον μὲν γὰρ τῶν ἐξ Ἰσραὴλ παρεδεξάμεθα τὸν Ἡσαῦ· Ῥεβέκκᾳ γε μὴν τὸ τῆς Ἐκκλησίας δεδώκαμεν πρόσωπον. Ἀλλὰ καὶ αὐτοὶ γεγόνασιν οἱ ἐξ Ἰσραὴλ τῆς Ἐκκλησίας υἱοὶ διὰ πίστεως ἐν Χριστῷ, εἰς λαὸν μὲν οὐκέτι τὸν πάλαι καὶ ἀρχαῖον ἐκεῖνον λελογισμένοι, μεταστοιχειούμενοι δὲ μᾶλλον εἰς νέον τοῖς ἐξ ἐθνῶν ἀναμίξ. Εἴ τις γὰρ ἐν Χριστῷ, καινὴ κτίσις· ὃς καὶ τοὺς δύο λαοὺς ἔκτισεν εἰς ἕνα καινὸν ἄνθρωπον, ποιῶν εἰρήνην, κατὰ τὰς Γραφὰς, καὶ ἀποκαταλλάσσων ἀμφοτέρους ἐν ἑνὶ πνεύματι πρὸς τὸν Πατέρα. Λέλυκε γὰρ τὸ μεσότοιχον τοῦ φραγμοῦ, καὶ κατήργηκεν ἐν δόγμασι τὸν τῶν ἐντολῶν νόμον.","english":"And may he give you the blessing of Abraham your father. For those in Christ are blessed, they have greatly increased, and have become a multitude, and gatherings of nations, and have been appointed co-heirs of the holy fathers. For they will recline with Abraham, Isaac, and Jacob in the kingdom of heaven, according to the voice of the Savior himself. And we are blessed by him again; for he said on our behalf: Holy Father, preserve them in your truth. But if Rebecca is understood as the mother of Esau, this will utterly not harm the interpretations. For we have received Esau as a type of those from Israel; to Rebecca we have given the person of the Church. But those from Israel have themselves become sons of the Church through faith in Christ, no longer counted as that former and ancient people, but rather being transformed into a new people intermixed with those from the nations. For whoever is in Christ is a new creation; he has fashioned both peoples into one new man, making peace, according to the Scriptures, and reconciling both in one spirit to the Father. For he has dissolved the partition wall of the fence, and has abolished the law of commandments in doctrines.","structure":"narrative","commentary":[{"unit":"scripture","kind":"scripture","basis":"text","lemma":"Καὶ δῴη σοι τὴν εὐλογίαν Ἀβραὰμ τοῦ πατρός σου","severity":"info","text":"Cyril alludes to the blessing formula in Genesis 28:4, where Isaac blesses Jacob with Abraham's blessing.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"scripture","kind":"scripture","basis":"text","lemma":"Πάτερ ἅγιε, τήρησον αὐτοὺς ἐν τῇ ἀληθείᾳ σου","severity":"info","text":"This prayer echoes John 17:11 (Jesus' prayer for the disciples) and possibly liturgical usage, though not a direct quotation.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"term","kind":"term","basis":"glossary","lemma":"τύπον","severity":"info","text":"Cyril uses 'τύπον' (type) to denote Esau as a typological figure for Israel, a standard Alexandrian exegetical method.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"background","kind":"background","basis":"text","lemma":"μεσότοιχον τοῦ φραγμοῦ","severity":"info","text":"The 'partition wall of the fence' metaphorically refers to the separation between Jews and Gentiles, dissolved by Christ; cf. Ephesians 2:14.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"reception","kind":"reception","basis":"text","lemma":"μεταστοιχειούμενοι","severity":"info","text":"Cyril's term 'μεταστοιχειούμενοι' (being transformed) reflects a key concept in his soteriology: the re-formation of believers into a new creation, echoing 2 Corinthians 5:17.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"caution","kind":"caution","basis":"text","lemma":"Εἰ δὲ δὴ νοοῖτο","severity":"caution","text":"The conditional clause 'If Rebecca is understood as the mother of Esau' introduces a hypothetical objection; Cyril dismisses it as harmless to his typology.","cites":[],"named_sources":[],"dropped_cites":[]}],"ambiguities":["The phrase 'Πάτερ ἅγιε, τήρησον αὐτοὺς ἐν τῇ ἀληθείᾳ σου' may be a liturgical adaptation rather than a direct scriptural quote; its exact source is uncertain."],"confidence":"high","notes":[]},{"i":168,"ref":"p168","source":"γ. Ἐφοδιασθέντα δὴ οὖν ταῖς παρὰ πατρὸς εὐλογίαις τὸν Ἰακὼβ, ἀπεκόμιζον οἱ πόδες ἐπὶ τὸν αὐτῷ προτεθέντα τῆς ἀποδημίας σκοπόν. Καὶ ποῖα δὴ πάλιν τὰ μεταξὺ γεγονότα, δι’ αὐτῶν εἰσόμεθα τῶν ἱερῶν Γραμμάτων. Ἔχει δὲ οὕτως· Καὶ ἐξῆλθεν Ἰακὼβ ἀπὸ τοῦ φρέατος τοῦ ὅρκου, καὶ ἐπορεύθη εἰς Χαῤῥὰν, καὶ ἀπήντησε τόπῳ, καὶ ἐκοιμήθη ἐκεῖ. Ἔδυ γὰρ ὁ ἥλιος· καὶ ἔλαβεν ἀπὸ τῶν λίθων τοῦ τόπου, καὶ ἔθηκε πρὸς κεφαλῆς αὐτοῦ, καὶ ἐκοιμήθη ἐν τῷ τόπῳ ἐκείνῳ, καὶ ἐνυπνιάσθη. Καὶ ἰδοὺ κλίμαξ ἐστηριγμένη ἐν τῇ γῇ, ἧς ἡ κεφαλὴ ἀφικνεῖται εἰς τὸν οὐρανὸν, καὶ οἱ ἄγγελοι τοῦ Θεοῦ ἀνέβαινον καὶ κατέβαινον ἐπ’ αὐτήν. Ὁ δὲ Κύριος ἐπεστήρικτο ἐπ’ αὐτῆς, καὶ εἶπεν· Ἐγὼ ὁ Θεὸς Ἀβραὰμ τοῦ πατρός σου, καὶ ὁ Θεὸς Ἰσαὰκ, μὴ φοβοῦ. Ἡ γῆ, ἐφ’ ἧς σὺ καθεύδεις, ἐπ’ αὐτῆς σοὶ δώσω αὐτὴν, καὶ τῷ σπέρματί σου· καὶ ἔσται τὸ σπέρμα σου ὡσεὶ ἄμμος τῆς θαλάσσης. Καὶ πλατυνθήσεται ἐπὶ θάλασσαν, καὶ λίβα, καὶ βοῤῥᾶν, καὶ ἐπὶ ἀνατολάς. Καὶ ἐνευλογηθήσονται ἐν σοὶ πᾶσαι αἱ φυλαὶ τῆς γῆς, καὶ ἐν τῷ σπέρματί σου. Καὶ ἰδοὺ ἐγὼ μετὰ σοῦ διαφυλάσσων σε ἐν τῇ ὁδῷ πάσῃ, οὗ ἐὰν πορευθῇς, καὶ ἀποστρέψω σε εἰς τὴν γῆν ταύτην, ὅτι οὐ μή σε ἐγκαταλίπω, ἕως τοῦ ποιῆσαί με πάντα ὅσα ἐλάλησά σοι. Καὶ ἐξηγέρθη Ἰακὼβ ἐκ τοῦ ὕπνου αὐτοῦ, καὶ εἶπεν, ὅτι Ἔστι Κύριος ἐν τῷ τόπῳ τούτῳ ἐγὼ δὲ οὐκ ᾔδειν. Καὶ ἐφοβήθη, καὶ εἶπεν· Ὡς φοβερὸς ὁ τόπος οὗτος! Οὐκ ἔστι τοῦτο ἀλλ’ ἢ οἶκος Θεοῦ, καὶ αὕτη ἡ πύλη τοῦ οὐρανοῦ. Καὶ ἀνέστη Ἰακὼβ τὸ πρωῒ, καὶ ἔλαβε τὸν λίθον ὃν ὑπέθηκεν ἐκεῖ πρὸς κεφαλῆς αὐτοῦ.","english":"Equipped, then, with the blessings from his father, Jacob’s feet carried him toward the goal of his journey that had been set before him. And what again happened in the meantime, we shall learn from the sacred Scriptures themselves. It reads thus: And Jacob went out from the well of the oath, and journeyed to Charran, and came upon a place, and slept there. For the sun had set; and he took from the stones of the place, and put them at his head, and slept in that place, and had a dream. And behold, a ladder set upon the earth, whose head reaches into heaven, and the angels of God were ascending and descending upon it. And the Lord was leaning upon it, and said: I am the God of Abraham your father, and the God of Isaac; do not fear. The land on which you sleep, I will give it to you and to your seed; and your seed shall be as the sand of the sea. And it shall be spread toward the sea, and the south, and the north, and toward the east. And all the tribes of the earth shall be blessed in you and in your seed. And behold, I am with you, guarding you on every road wherever you go, and I will bring you back to this land, for I will not abandon you until I have done all that I have spoken to you. And Jacob awoke from his sleep, and said: The Lord is in this place, but I did not know. And he was afraid, and said: How fearful is this place! This is nothing other than the house of God, and this is the gate of heaven. And Jacob arose in the morning, and took the stone which he had placed there at his head.","structure":"narrative","commentary":[{"unit":"scripture","kind":"scripture","basis":"text","lemma":"Καὶ ἐξῆλθεν Ἰακὼβ ἀπὸ τοῦ φρέατος τοῦ ὅρκου","severity":"info","text":"Cyril quotes a version of Gen 28:10-22 that differs from the LXX in several details, e.g., 'well of the oath' for LXX 'Beersheba'.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"term","kind":"term","basis":"glossary","lemma":"κλίμαξ","severity":"info","text":"κλίμαξ ('ladder') is the LXX term for Jacob's ladder; Cyril's text adds the detail that the Lord was 'leaning upon it' (ἐπεστήρικτο), not in the standard LXX.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"background","kind":"background","basis":"external","lemma":"φρέατος τοῦ ὅρκου","severity":"info","text":"The phrase 'well of the oath' is a literal rendering of Beersheba (בְּאֵר שֶׁבַע), but Cyril's text may reflect a variant Greek tradition or a conflation with the oath sworn by Abraham.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"structure","kind":"structure","basis":"text","lemma":"Ἔχει δὲ οὕτως","severity":"info","text":"Cyril introduces the biblical quotation with 'It reads thus' (Ἔχει δὲ οὕτως), a formulaic marker that signals a direct citation and structures the commentary as a lemmatic exposition.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"reception","kind":"reception","basis":"external","lemma":"πύλη τοῦ οὐρανοῦ","severity":"info","text":"Jacob's exclamation 'this is the gate of heaven' (πύλη τοῦ οὐρανοῦ) is a phrase that later Christian exegetes, including Cyril, interpret typologically as prefiguring Christ or the Church.","cites":[],"named_sources":[],"dropped_cites":[]}],"ambiguities":["The source of Cyril's biblical text is unclear: it differs from the standard LXX in several readings (e.g., 'well of the oath', the Lord leaning on the ladder). It may reflect a Hexaplaric or other recension, or a conflation with a targumic tradition."],"confidence":"medium","notes":[]},{"i":169,"ref":"p169","source":"Καὶ ἔστησεν αὐτὸν στήλην, καὶ ἐπέχεεν ἔλαιον ἐπὶ τὸ ἄκρον αὐτῆς, καὶ ἐκάλεσε τὸ ὄνομα τοῦ τόπου ἐκείνου, Οἶκος Θεοῦ. Ὄνομα μὲν οὖν πόλεως εἶναί φαμεν τὸ Φρέαρ τοῦ ὅρκου. Γέγραπται γὰρ οὕτω περὶ αὐτοῦ· Ἐγένετο δὲ ἐν τῇ ἡμέρᾳ ἐκείνῃ, καὶ παραγενόμενοι οἱ παῖδες Ἰσαὰκ, ἀπήγγειλαν αὐτῷ περὶ τοῦ φρέατος, οὗ ὤρυξαν, καὶ εἶπαν, οὐχ εὕρομεν ὕδωρ. Καὶ ἐκάλεσεν αὐτὸν ὅρκον. Διὰ τοῦτο ἐκάλεσε τὸ ὄνομα τῇ πόλει, Φρέαρ ὅρκου, ἕως τῆς σήμερον. Ὅρκου δὲ Φρέαρ εἴ τις ἕλοιτο μαθεῖν, ἀνθ’ ὅτου δὴ πάλιν ἐκεῖνό φαμεν. Ἐκεῖ γὰρ ὅρκον εἰρήνης ἔθεντο πρὸς τὸν Ἰσαὰκ οἱ Γεραριτῶν ἡγούμενοι, Ἀβιμέλεχ καὶ οἱ σὺν αὐτῷ. Ἀπαίρει δὴ οὖν ὁ θεσπέσιος Ἰακὼβ τῆς πατρῴας ἑστίας καὶ πόλεως αὐτῆς, καὶ γένους ἀπενοσφίζετο. Ταύτῃτοι δεινῶς καὶ ἀλύειν ἤρχετο. Ἐνενόει γάρ που κατὰ τὸ εἰκὸς ὡς ἀλήτης ἔσται καὶ ξένος, καὶ οἰκήσει μὲν ἐπ’ ἀλλοδαπῆς. Ἔσται δ’ ἴσως καὶ ὑφ’ ἑτέρους, καὶ ἀσυνήθη δουλείας δέξεται ζυγόν. Εἴκειν γὰρ τοῖς κρατοῦσιν ἀνάγκη καὶ τοὺς ἄγαν εὐγενεῖς. Συλλαμβάνεται δὲ καὶ παραχρῆμα Θεὸς ὁ καρδίας εἰδὼς καὶ νεφροὺς, καὶ ταῖς οὕτω πικραῖς δυσφημίαις οὐκ ἐᾷ καταπνίγεσθαι τὴν τοῦ δικαίου ψυχήν. Παρέδειξε γὰρ ὅτι πληθὺς ἀγγέλων, ἄνω τε καὶ κάτω διᾴττουσα, διασώζει ῥᾳδίως τοὺς ἀνακειμένους Θεῷ. Τουτὶ γὰρ, οἶμαι, καὶ ἕτερον οὐδὲν διὰ τῶν ὀνειράτων ἐπαιδεύετο· αἰσθητῶς μὲν γὰρ τὴν εἰς τὸ ἄνω διήκουσαν ἐθεᾶτο κλίμακα. Καθόδου δὲ καὶ ἀνόδου σημεῖον ἦν, εἰ καὶ ἐν παχέσιν ὥσπερ ἐγράφετο τύποις.","english":"And he set it up as a pillar, and poured oil on its top, and called the name of that place, House of God. Now we say that the name of the city is Well of the Oath. For it is written thus concerning it: \"And it happened on that day, and the servants of Isaac, having come, reported to him about the well which they had dug, and said, 'We did not find water.' And he called it Oath.\" Therefore he called the name of the city Well of the Oath, to this day. And if one should choose to learn why we again call it Well of the Oath, it is because there the leaders of the Gerarites, Abimelech and those with him, made an oath of peace with Isaac. So the inspired Jacob departed from his paternal hearth and that very city, and was separated from his kindred. At this he began to be terribly distressed and anxious. For he considered, reasonably enough, that he would be a wanderer and a stranger, and would dwell in a foreign land. And perhaps he would be subject to others and would receive the unfamiliar yoke of servitude. For even the most noble must yield to those in power. But God, who knows hearts and kidneys, immediately intervened and did not allow the soul of the righteous man to be overwhelmed by such bitter despondency. For he revealed that a multitude of angels, darting above and below, easily preserve those who are devoted to God. This, I think, and nothing else, was what he was taught through the dreams; for he saw perceptibly a ladder extending upward. And it was a sign of descent and ascent, even if it was depicted, as it were, in coarse forms.","structure":"narrative","commentary":[{"unit":"term","kind":"term","basis":"text","lemma":"Φρέαρ τοῦ ὅρκου","severity":"info","text":"Cyril explains the toponym 'Well of the Oath' by linking it to Isaac's naming and the peace oath with Abimelech, blending Genesis 26 with local tradition.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"scripture","kind":"scripture","basis":"text","lemma":"Ἐγένετο δὲ ἐν τῇ ἡμέρᾳ ἐκείνῃ...","severity":"info","text":"Cyril quotes a non-canonical or paraphrased account of Isaac's servants reporting the well, not found verbatim in the Septuagint; likely from a Jewish or Christian tradition.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"background","kind":"background","basis":"text","lemma":"καρδίας εἰδὼς καὶ νεφροὺς","severity":"info","text":"The phrase 'knows hearts and kidneys' reflects ancient Semitic and Greek anthropology where kidneys were seen as seats of emotion and moral character, common in patristic exegesis.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"structure","kind":"structure","basis":"text","lemma":"κλίμακα","severity":"info","text":"Cyril interprets Jacob's dream of a ladder as a vision of angelic ascent and descent, prefiguring the ladder in Jacob's dream (Genesis 28:12) and linking it to divine protection.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"reception","kind":"reception","basis":"text","lemma":"πληθὺς ἀγγέλων","severity":"info","text":"Cyril's emphasis on angels preserving the righteous reflects Alexandrian angelology and anticipates later monastic spirituality, where angels guide and protect ascetics.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"caution","kind":"caution","basis":"text","lemma":"Ἐγένετο δὲ ἐν τῇ ἡμέρᾳ ἐκείνῃ","severity":"caution","text":"The quoted passage is not a direct Septuagint citation; Cyril may be using a lost source or paraphrasing. The exact origin is uncertain, so readers should not assume it is canonical.","cites":[],"named_sources":[],"dropped_cites":[]}],"ambiguities":["The source of the quotation about Isaac's servants is unclear; it may be from a non-canonical tradition or Cyril's paraphrase.","The phrase 'Well of the Oath' is explained by Cyril with two different aetiologies (Isaac's naming and the peace oath), leaving ambiguity about which tradition he prioritizes."],"confidence":"high","notes":[]},{"i":170,"ref":"p170","source":"Ἤκουε δὲ καὶ φωνῆς αὐτοῦ λέγοντος τοῦ τοῖς ἀγγέλοις προστάττοντος, ὅτι τῆς δοθείσης αὐτῷ παρὰ πατρὸς εὐλογίας αὐτὸς ἔσται τὸ πέρας. Ἐκταθήσεται γὰρ τὸ σπέρμα σου, φησὶν, εἰς ἠῶ τε καὶ δύσιν, βοῤῥᾶν τε καὶ νότον. Ἔφασκε δὲ ὅτι καὶ αὐτὸν ἕξει τὸν ἐπαμύνοντα καὶ διασώζοντα πανταχῆ. Ἄφυπνος δὲ γεγονὼς, οὐκ ἐν μετρίοις ἦν θαύμασιν ὁ θεσπέσιος Ἰακὼβ, καὶ δὴ καὶ ἔφασκεν, ὅτι, Ἔστι Κύριος ἐν τῷ τόπῳ τούτῳ, ἐγὼ δὲ οὐκ ᾔδειν. Ἀλλὰ τί ἂν βούλοιτο διὰ τούτου δηλοῦν, πῶς οὐκ ἄξιον ἰδεῖν; Μικρὰς κομιδῆ τὰς δόξας περὶ Θεοῦ ἐν τοῖς ἀρχαιοτέροις εὑρήσομεν. Ὤοντο γὰρ ὅτι τὴν μὲν ἄλλην ἅπασαν γῆν ἠφίει τὸ θεῖον, συνεστέλλετο δὲ ὥσπερ εἰς μόνην ἐκείνην, εἰς ἣν καὶ κέκληνται παρ’ αὐτοῦ τὰ οἴκοι μεθέντες, καὶ τῆς Χαλδαίων ἀπαίροντες. Ἐπειδὴ γὰρ οἱ τῶν εἰδώλων προσκυνηταὶ τὴν πολύθεον νοσοῦντες πλάνησιν, ἑκάστῳ τῶν δαιμονίων ἰδικὴν ὥσπερ τινὰ νέμοντες χώραν, καὶ μονονουχὶ τυράννους ἱστάντες τοὺς κατὰ πόλιν προσκυνουμένους, οὐχὶ πάντας δύνασθαι πανταχῆ καὶ τιμᾶσθαι δεῖν ὑπελάμβανον. Τοιγάρτοι καὶ οἱ μακάριοι πατριάρχαι ἄρτι τῶν τῆς εἰδωλολατρείας ἠθῶν, καὶ πολυθέου πλάνης ἀπηλλαγμένοι, καὶ Θεὸν τὸν φύσει καὶ ἀληθῶς ἀναπεπεισμένοι προσκυνεῖν, οὐκ ἐν πάσῃ γῇ καὶ ἐν παντὶ τόπῳ, παρεῖναί τέ σφισι καὶ ἐπαμύνειν ᾤοντο, μικρὰ κομιδῇ φρονοῦντες ἔτι. Παιδεύεται τοίνυν ὁ μακάριος Ἰακὼβ καὶ τῆς ἀποδημίας ἐπλούτει καρπὸν, τὸ λεῖπον ἐν πίστει. Ἐμάνθανε γὰρ ὡς ἐν παντὶ τόπῳ καὶ πάσῃ χώρᾳ τὸ θεῖόν ἐστι.","english":"He also heard his voice, the one who gives orders to the angels, saying that he himself would be the limit of the blessing given to him by his father. \"For your seed will be spread,\" he says, \"to east and west, north and south.\" He also said that he himself would be the one to aid and preserve him everywhere. Having become sleepless, the divine Jacob was in no small amazement, and indeed he said, \"The Lord is in this place, and I did not know.\" But what he might intend to indicate by this, how is it not worthy to see? We will find that the opinions concerning God among the ancients were exceedingly small. For they thought that the divine left all the rest of the earth alone, but was confined, as it were, to that one place alone, to which they had been called, having left their homes and departed from the land of the Chaldeans. For since the worshippers of idols, suffering from polytheistic error, assigned to each of the demons a specific region, as it were, and practically set up as tyrants those worshipped in each city, they supposed that not all could be everywhere and that they ought not to be honored everywhere. Therefore, the blessed patriarchs, having only recently been freed from the customs of idolatry and polytheistic error, and having been persuaded to worship the God who is by nature and truly God, thought that he was not present in every land and every place to assist them, still thinking very small thoughts. So the blessed Jacob is instructed, and he reaped the fruit of his journey, the deficiency in faith. For he learned that the divine is in every place and every land.","structure":"narrative","commentary":[{"unit":"sense","kind":"sense","basis":"text","lemma":"Ἤκουε δὲ καὶ φωνῆς αὐτοῦ λέγοντος","severity":"info","text":"Cyril interprets Jacob's dream as an auditory revelation of God commanding angels, linking it to the promise of territorial expansion.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"scripture","kind":"scripture","basis":"text","lemma":"Ἐκταθήσεται γὰρ τὸ σπέρμα σου, φησὶν, εἰς ἠῶ τε καὶ δύσιν, βοῤῥᾶν τε καὶ νότον","severity":"info","text":"This echoes the divine promise of land to Jacob, likely alluding to Genesis 28:14, though not a direct quotation.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"background","kind":"background","basis":"text","lemma":"τῆς Χαλδαίων ἀπαίροντες","severity":"info","text":"Cyril references the patriarchs' departure from Chaldea, a common patristic trope for Abraham's migration from idolatry to true worship.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"term","kind":"term","basis":"glossary","lemma":"πολύθεον πλάνησιν","severity":"info","text":"The phrase 'polytheistic error' is a standard Cyrilline term for pagan idolatry, contrasting with monotheistic truth.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"structure","kind":"structure","basis":"text","lemma":"Παιδεύεται τοίνυν ὁ μακάριος Ἰακὼβ","severity":"info","text":"This sentence marks a structural turn: Jacob's journey becomes a lesson in faith, correcting his limited view of divine omnipresence.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"reception","kind":"reception","basis":"text","lemma":"οὐκ ἐν πάσῃ γῇ καὶ ἐν παντὶ τόπῳ, παρεῖναί τέ σφισι καὶ ἐπαμύνειν ᾤοντο","severity":"info","text":"Cyril's argument that God is everywhere counters earlier limited views, reflecting a developed theological stance on divine omnipresence.","cites":[],"named_sources":[],"dropped_cites":[]}],"ambiguities":["The Greek text is clear; no significant ambiguities in this passage."],"confidence":"high","notes":[]},{"i":171,"ref":"p171","source":"Καὶ κατοικεῖ μὲν ἐν οὐρανῷ, περιέπει δὲ τὴν σύμπασαν γῆν, καὶ πεπλήρωκε τὴν οἰκουμένην, καὶ ὑπ’ αὐτῷ πάντα ἐστὶ, τὰ ἐν οὐρανῷ πνεύματα, ἃ ἄνω τε καὶ κάτω διαθεῖν προστάττονται, καὶ αὐτὸν ἔχουσι κεφαλὴν καὶ ἐφεστηκότα. Διὰ τοῦτο τεθαύμακε λέγων ὅτι, Ἔστι Κύριος ἐν τῷ τόπῳ τούτῳ, ἐγὼ δὲ οὐκ ᾔδειν. Οἰηθεὶς δὲ τὸν λίθον τῶν ὀνειράτων αὐτῶν γενέσθαι παραίτιον, καὶ αὐτὸν τοῖς ἐνοῦσιν ἐτίμα, καταπιαίνων ἐλαίῳ. Καὶ μὴν Οἶκον ἐκάλει Θεοῦ, καὶ πύλην τοῦ οὐρανοῦ τὸν χῶρον, καὶ ἀνεστήλου τὸν λίθον.\n\nδ. Καὶ ταυτὶ μὲν ἡμῖν ὡς ἐν παχυτέραις ἀφηγήσεσιν εἰρήσθω πάλιν. Καταψιλοῦν γὰρ ἔδει, τῆς ἱστορίας τὸ ἄναντες εἶναι δοκοῦν. Μεθιστάντες δὲ ἤδη πρὸς θεωρίαν πνευματικὴν τὸ προκείμενον, πάλιν ἐκεῖνό φαμεν, ὅτι τὰς τῶν φονώντων ὀργὰς, φημὶ δὴ τῶν Ἰουδαίων, ὁ νέος καὶ ἐν πίστει λαὸς, ὡς ἐν ἀπαρχῇ τοῖς ἁγίοις ἀποστόλοις νοούμενος, ὑποτρέχειν μὲν ἠπείγετο καὶ παραιτεῖσθαι λίαν. Ἀπαίρων δὲ ὥσπερ ἀπὸ πόλεως εἰς πόλιν, τὰς ἐξ ἐθνῶν ἀγέλας ἐμνηστεύετο, καὶ συλλέγειν ὥσπερ εἰς ἑαυτὸν διὰ τῆς ἐν πνεύματι καὶ νοητῆς κοινωνίας, ἐπεθύμει λίαν. Καθάπερ ἀμέλει καὶ Ἰακὼβ ἐπὶ τὰς τοῦ Λάβαν ἠπείγετο θυγατέρας, ἐκδειματοῦντος Ἡσαῦ, καὶ φονᾷν ἀγρίως ἐπικεχειρηκότος. Ἐπειδὴ δὲ ὁ ἐν πίστει λαὸς ἐπανεπαύσατο τῷ Χριστῷ, ὅς ἐστι λίθος ἐκλεκτὸς, ἀκρογωνιαῖος, ἔντιμος· τοῦτο γὰρ, οἶμαι, ἔστι τὸ ἐφυπνοῦν τῷ λίθῳ· μεμαθήκαμεν, ὅτι μόνοι μὲν εἰς γῆν οὐκ ἔσονται, συλλήπτορας δὲ καὶ ἐπαρωγοὺς τοὺς ἁγίους ἕξουσιν ἀγγέλους, ἄνω τε καὶ κάτω διαθέοντας. Ἔφη γάρ που Χριστός·","english":"He dwells in heaven, yet cares for the whole earth, and has filled the inhabited world, and everything is under him—the spirits in heaven, which are commanded to run to and fro above and below, and have him as their head and overseer. For this reason he marveled, saying, \"There is a Lord in this place, and I did not know.\" And thinking that the stone was the cause of their dreams, he honored it with the things present, anointing it with oil. Indeed, he called the place \"House of God\" and \"Gate of Heaven,\" and set up the stone.\n\n4. And let these things be said by us again in a rather summary account. For it was necessary to smooth over what seemed harsh in the history. But now, turning the subject to spiritual contemplation, we say again that the new and faithful people, understood as the holy apostles in the beginning, were eager to avoid and escape the raging anger of the murderous Jews. And departing, as it were, from city to city, they courted the herds from the nations, and greatly desired to gather them into themselves, as it were, through spiritual and intelligible communion. Just as, of course, Jacob hastened to the daughters of Laban, while Esau terrified him and savagely attempted murder. But since the faithful people rested upon Christ, who is the chosen stone, the cornerstone, the precious one—for this, I think, is what sleeps upon the stone—we have learned that they will not be alone on earth, but will have the holy angels as helpers and assistants, running to and fro above and below. For Christ said somewhere:","structure":"narrative","commentary":[{"unit":"sense","kind":"sense","basis":"text","lemma":"Καὶ κατοικεῖ μὲν ἐν οὐρανῷ, περιέπει δὲ τὴν σύμπασαν γῆν","severity":"info","text":"Cyril describes God as dwelling in heaven yet caring for the whole earth, a common patristic emphasis on divine omnipresence.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"scripture","kind":"scripture","basis":"text","lemma":"Ἔστι Κύριος ἐν τῷ τόπῳ τούτῳ, ἐγὼ δὲ οὐκ ᾔδειν","severity":"info","text":"This quotation echoes Jacob’s exclamation in Genesis 28:16-17, where he awakens and recognizes the sanctity of Bethel.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"term","kind":"term","basis":"text","lemma":"λίθος","severity":"info","text":"The 'stone' (λίθος) refers to the stone Jacob anointed at Bethel (Gen 28:18), which Cyril later interprets as a type of Christ, the 'cornerstone' (ἀκρογωνιαῖος).","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"background","kind":"background","basis":"text","lemma":"Οἶκον ἐκάλει Θεοῦ, καὶ πύλην τοῦ οὐρανοῦ","severity":"info","text":"Cyril notes that Jacob called the place 'House of God' and 'Gate of Heaven,' reflecting the Hebrew name Bethel and its traditional association with a portal to the divine.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"structure","kind":"structure","basis":"text","lemma":"δ. Καὶ ταυτὶ μὲν ἡμῖν ὡς ἐν παχυτέραις ἀφηγήσεσιν εἰρήσθω πάλιν","severity":"info","text":"The numeral δ (4) marks a new section where Cyril transitions from literal summary to spiritual allegory, a common structural move in his Glaphyra.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"reception","kind":"reception","basis":"text","lemma":"ὁ νέος καὶ ἐν πίστει λαὸς, ὡς ἐν ἀπαρχῇ τοῖς ἁγίοις ἀποστόλοις νοούμενος","severity":"info","text":"Cyril identifies the 'new and faithful people' with the apostles, interpreting Jacob’s flight from Esau as a type of the early church fleeing Jewish persecution.","cites":[],"named_sources":[],"dropped_cites":[]}],"ambiguities":["The phrase 'τὸ ἐφυπνοῦν τῷ λίθῳ' is ambiguous: it may mean 'what sleeps upon the stone' (referring to Jacob’s dream) or 'what is set upon the stone' (an anointing). Cyril takes it as the former, linking it to Christ as the cornerstone."],"confidence":"high","notes":[]},{"i":172,"ref":"p172","source":"Ἀμὴν, ἀμὴν λέγω ὑμῖν, ἀπάρτι ὄψεσθε τὸν οὐρανὸν ἀνεῳγότα, καὶ τοὺς ἀγγέλους τοῦ Θεοῦ ἀναβαίνοντας καὶ καταβαίνοντας ἐπὶ τὸν Υἱὸν τοῦ ἀνθρώπου. Τοῦτο, οἶμαι, ἔστιν ἡ κλίμαξ, ἡ ἄνω τε καὶ κάτω τῶν ἁγίων πνευμάτων διαδρομὴ, πεμπομένων εἰς διακονίαν, διὰ τοὺς μέλλοντας κληρονομεῖν βασιλείαν. Ἐπεστήρικτο δὲ τῇ κλίμακι Χριστὸς, ὡς μέχρις αὐτοῦ φθανόντων τῶν ἁγίων πνευμάτων, καὶ αὐτὸν ἐχόντων τὸν ἐπιστάτην· οὐχ ὡς ὄντα κατ’ αὐτὰ, ἀλλ’ ὡς Θεὸν καὶ Κύριον. Ἔφη δέ που καὶ ὁ Δαβὶδ ἀνθρώπῳ παντὶ τῷ κατοικεῖν ἑλομένῳ ἐν βοηθείᾳ τοῦ Ὑψίστου, Ὅτι τοῖς ἀγγέλοις αὐτοῦ ἐντελεῖται περὶ σοῦ, τοῦ διαφυλάξαι σε ἐν πάσαις ταῖς ὁδοῖς σου. Ἐπὶ χειρῶν ἀροῦσί σε, μήποτε προσκόψῃς πρὸς λίθον τὸν πόδα σου. Ἐπὶ ἀσπίδα καὶ βασιλίσκον ἐπιβήσῃ, καὶ καταπατήσεις λέοντα καὶ δράκοντα. Πεπατήκαμεν γὰρ ἐπάνω ὄφεων καὶ σκορπίων, καὶ ἐπὶ πᾶσαν τὴν δύναμιν τοῦ ἐχθροῦ, Χριστοῦ διδόντος τὴν ἐξουσίαν. Ἄξιοι δὴ οὖν καὶ θεοπτίας οἱ ἐν Χριστῷ, καὶ τοῦ διακεῖσθαι τεθαῤῥηκότως ὅτι καὶ συνέσται καὶ ἐπαμυνεῖ, καὶ διασώσει πανταχοῦ, καὶ ἐγκάρπους ἀποφανεῖ. Ἰδοὺ γὰρ ἐγὼ, φησὶ, μεθ’ ἡμῶν εἰμι πάσας τὰς ἡμέρας, ἕως τῆς συντελείας τοῦ αἰῶνος. Ὅτι δὲ καὶ πεπλουτήκασιν οἱ μακάριοι μαθηταὶ, καὶ ἀναριθμήτων ἐθνῶν γεγόνασι πατέρες, ἐν πίστει τῇ ἐν Χριστῷ λέγω, καὶ ὡς ἐν γεννήσει τῇ πνευματικῇ, παντί που δῆλον, Παύλου λέγοντος ἐναργῶς, τοῖς δι’ αὐτοῦ πιστεύσασιν· Ὅτι κἂν μυρίους παιδαγωγοὺς ἔχητε ἐν Χριστῷ, ἀλλ’ οὐ πολλοὺς πατέρας. Ἐν γὰρ Χριστῷ Ἰησοῦ, διὰ τοῦ Εὐαγγελίου ἐγὼ ὑμᾶς ἐγέννησα.","english":"Amen, amen I say to you, from now on you will see the heaven opened, and the angels of God ascending and descending upon the Son of Man. This, I think, is the ladder, the running to and fro of the holy spirits above and below, sent for service on account of those who are to inherit the kingdom. And Christ was set at the head of the ladder, since the holy spirits reach as far as him, and have him as their overseer—not as being like them, but as God and Lord. And David somewhere said to every person who chooses to dwell in the help of the Most High, that he will command his angels concerning you, to guard you in all your ways. They will carry you on their hands, lest you ever strike your foot against a stone. You will step upon an asp and a basilisk, and you will trample a lion and a dragon. For we have trodden upon snakes and scorpions, and upon the whole power of the enemy, Christ giving the authority. Worthy, then, of the vision of God are those in Christ, and of being confidently disposed that he will be present and defend, and will preserve everywhere, and will make them fruitful. For behold, he says, I am with us all the days, until the end of the age. And that the blessed disciples have grown rich, and have become fathers of countless nations, I say in the faith in Christ, and as in spiritual generation, is clear to all, Paul saying plainly to those who believed through him: that even if you have ten thousand tutors in Christ, yet you do not have many fathers. For in Christ Jesus, through the Gospel, I begot you.","structure":"narrative","commentary":[{"unit":"scripture","kind":"scripture","basis":"text","lemma":"ἀπάρτι ὄψεσθε τὸν οὐρανὸν ἀνεῳγότα, καὶ τοὺς ἀγγέλους τοῦ Θεοῦ ἀναβαίνοντας καὶ καταβαίνοντας ἐπὶ τὸν Υἱὸν τοῦ ἀνθρώπου","severity":"info","text":"Cyril paraphrases John 1:51 (Son of Man, angels ascending/descending) but adapts it to his ladder typology.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"term","kind":"term","basis":"text","lemma":"κλίμαξ","severity":"info","text":"Cyril identifies the ladder (κλίμαξ) with the movement of holy spirits, echoing Jacob's ladder (Gen 28:12) as a type of Christ's mediation.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"scripture","kind":"scripture","basis":"text","lemma":"Ὅτι τοῖς ἀγγέλοις αὐτοῦ ἐντελεῖται περὶ σοῦ","severity":"info","text":"Cyril cites a Davidic psalm (likely Ps 91:11 LXX) about angelic protection, though the wording is paraphrastic.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"background","kind":"background","basis":"text","lemma":"ἐπὶ ἀσπίδα καὶ βασιλίσκον","severity":"info","text":"The asp and basilisk are venomous creatures symbolizing evil; Cyril uses them to illustrate Christ-given power over demonic forces.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"scripture","kind":"scripture","basis":"text","lemma":"Ἰδοὺ γὰρ ἐγὼ, φησὶ, μεθ’ ἡμῶν εἰμι πάσας τὰς ἡμέρας, ἕως τῆς συντελείας τοῦ αἰῶνος","severity":"info","text":"Cyril attributes this saying to Christ, but it is not a direct biblical quotation; it may reflect a liturgical or catechetical formula.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"scripture","kind":"scripture","basis":"text","lemma":"Ὅτι κἂν μυρίους παιδαγωγοὺς ἔχητε ἐν Χριστῷ, ἀλλ’ οὐ πολλοὺς πατέρας","severity":"info","text":"Cyril cites Paul (1 Cor 4:15) on spiritual fatherhood, emphasizing the unique role of the apostle as begetter in Christ.","cites":[],"named_sources":[],"dropped_cites":[]}],"ambiguities":["The source of the Davidic citation is unclear; it may be a conflation of Ps 91:11 and Ps 121:6 LXX.","The saying 'I am with us all the days' is not verbatim in the NT; its origin is uncertain."],"confidence":"high","notes":[]},{"i":173,"ref":"p173","source":"Γέγονε τοίνυν αὐτῶν τὸ σπέρμα, ταῖς ἄμμοις ἰσάριθμον. Ἐκτέταται δὲ καὶ εἰς ἀκτῖνας καὶ δύσιν, καὶ δεξιὰ καὶ εὐώνυμα· νότον δὴ λέγω καὶ βοῤῥᾶν. Ἀλλ’ ἦν καὶ ὁ λίθος ὡς ἐν τύπῳ Χριστοῦ τιμώμενος καὶ ἀναστηλούμενος, ἐν ἐλαίῳ τε δεδευμένος. Κέχρισται γὰρ παρὰ τοῦ Θεοῦ καὶ Πατρὸς ὁ Ἐμμανουὴλ, ἔλαιον ἀγαλλιάσεως παρὰ τοὺς μετόχους αὐτοῦ. Ἐγήγερται δὲ καὶ ἐκ νεκρῶν, καίτοι καταβεβηκὼς ἐθελοντὴς εἰς θάνατον. Καὶ τοῦτο, οἶμαι, ἔστι τὸ ἀνεστηλῶσθαι τὸν λίθον. Κηρύττεται δὲ καὶ διὰ τῶν ἁγίων ἀποστόλων ὁ Κύριος ἡμῶν Ἰησοῦς Χριστὸς, ὡς κεχρισμένος παρὰ Πατρὸς ἐν ἁγίῳ Πνεύματι καὶ ἐγηγερμένος ἐκ νεκρῶν. Δι’ οὗ καὶ μεθ’ οὗ τῷ Θεῷ καὶ Πατρὶ ἡ δόξα σὺν ἁγίῳ Πνεύματι εἰς τοὺς αἰῶνας τῶν αἰώνων. Ἀμήν.\n\nἜτι περὶ τοῦ πατριάρχου Ἰακώβ.\n\nα. Τὸ θείων ἡμᾶς ἐφίεσθαι λόγων, καὶ διψᾷν ὅτι μάλιστα τὸ χρηστόν τι μαθεῖν, ὅτι πάντων ἄριστον, καὶ ταῖς ἀνωτάτω ψήφοις ἐστεφανωμένον παρὰ Θεοῦ, πῶς ἂν ἐνδοιάσειέ τις; Ἄξιον δὲ ὅτι τοῦ παντὸς λόγου τὸ χρῆμά ἐστι καὶ πρὸς ἀναγκαῖον ἡμῖν ἐκτελευτήσει πέρας, καὶ αὐτὸς ἡμᾶς πεπληροφόρηκεν ὁ Σωτὴρ οὕτω λέγων· Ὁμοία ἐστὶν ἡ βασιλεία τῶν οὐρανῶν ἀνθρώπῳ ἐμπόρῳ, ζητοῦντι καλοὺς μαργαρίτας. Ὃς εὑρὼν ἕνα πολύτιμον μαργαρίτην, ἀπελθὼν πέπρακε πάντα ὅσα εἶχε, καὶ ἠγόρασεν αὐτόν. Ἀναγκαῖον δὴ οὖν προαναζητεῖσθαι παρ’ ἡμῶν καλοὺς μαργαρίτας. Εὑρήσομεν γὰρ ὡδὶ τὸν ἕνα καὶ πολύτιμον μαργαρίτην, τουτέστι, Χριστόν.","english":"Their seed therefore became as numerous as the sands. It is also extended to the east and west, and to the right and left—that is, I mean, to the south and north. But the stone was also, as a type, honored and set up, anointed with oil. For Emmanuel has been anointed by God the Father, with the oil of gladness, among his partakers. And he has also been raised from the dead, although he voluntarily descended into death. And this, I think, is what it means for the stone to be set up. And our Lord Jesus Christ is proclaimed through the holy apostles as anointed by the Father in the Holy Spirit and raised from the dead. Through whom and with whom glory is to God the Father together with the Holy Spirit, unto the ages of ages. Amen.\n\nAgain concerning the patriarch Jacob.\n\n1. That we desire divine words and thirst as much as possible to learn something beneficial, that this is the best of all things and crowned with the highest votes by God—how could anyone doubt? And the matter is worthy of the whole discourse and will come to a necessary conclusion for us, and the Savior himself has assured us, saying thus: The kingdom of heaven is like a merchant man seeking beautiful pearls. Who, having found one very precious pearl, went and sold all that he had and bought it. It is therefore necessary for us to seek out beautiful pearls beforehand. For we shall find here the one very precious pearl, that is, Christ.","structure":"narrative","commentary":[{"unit":"sense","kind":"sense","basis":"text","lemma":"Γέγονε τοίνυν αὐτῶν τὸ σπέρμα, ταῖς ἄμμοις ἰσάριθμον","severity":"info","text":"Cyril interprets the multiplication of Jacob's seed as a type of the Church's expansion, comparing it to the countless sands.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"term","kind":"term","basis":"text","lemma":"λίθος","severity":"info","text":"The 'stone' (λίθος) is a type of Christ, anointed and set up, prefiguring Christ's anointing by the Father and resurrection.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"scripture","kind":"scripture","basis":"text","lemma":"Ὁμοία ἐστὶν ἡ βασιλεία τῶν οὐρανῶν ἀνθρώπῳ ἐμπόρῳ, ζητοῦντι καλοὺς μαργαρίτας","severity":"info","text":"Cyril cites a parable of the kingdom of heaven as a merchant seeking pearls, which is not a canonical Gospel verse but likely a variant or apocryphal saying.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"background","kind":"background","basis":"text","lemma":"ἔλαιον ἀγαλλιάσεως","severity":"info","text":"The 'oil of gladness' (ἔλαιον ἀγαλλιάσεως) evokes the anointing of Christ with the Holy Spirit, a theme in Cyril's Christology.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"structure","kind":"structure","basis":"text","lemma":"Ἔτι περὶ τοῦ πατριάρχου Ἰακώβ","severity":"info","text":"This heading marks a new section on the patriarch Jacob, transitioning from the previous typological exposition of the stone.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"reception","kind":"reception","basis":"text","lemma":"Ἀμήν","severity":"info","text":"The doxology 'Amen' concludes the preceding typological passage, reflecting liturgical or homiletic usage in Cyril's commentary.","cites":[],"named_sources":[],"dropped_cites":[]}],"ambiguities":["The parable of the merchant seeking pearls is not found in the canonical Gospels; its source is uncertain, possibly an apocryphon or a free adaptation by Cyril.","The phrase 'ἐκτέταται δὲ καὶ εἰς ἀκτῖνας καὶ δύσιν' may refer to geographical directions (east and west) or to the spread of the seed, but Cyril clarifies it as south and north."],"confidence":"high","notes":[]},{"i":174,"ref":"p174","source":"Καὶ τίνες ἂν εἶεν οἱ καλοὶ μαργαρῖται, καὶ ἀξιόληπτον ἔχοντες κτῆσιν ὧν ἡ ζήτησις, εἰς μέσον ἄγει τὸν ἕνα, φαίην ἂν πάντη τε καὶ πάντως οἱ ἅγιοι, περὶ ὧν εἴρηται διὰ προφήτου φωνῆς, ὅτι Λίθοι ἅγιοι κυλιῶνται ἐπὶ τῆς γῆς. Ἐκβασανιστέον δὴ οὖν εὖ μάλα τὰ ἐφ’ ἑκάστῳ μάλιστα τῶν ἀρχαιοτέρων εἰρημένα τε καὶ πεπραγμένα. Κατοψόμεθα γὰρ ἐν αὐτοῖς τὸ βαθὺ τῆς εὐσεβείας μυστήριον, τουτέστι, Χριστὸν, ὡς ἐν τύποις ἔτι σοφῶς καὶ ἐντέχνως σκιαγραφούμενον. Εὑρήσομεν δὲ πρὸς τούτῳ, καὶ τὴν ἐν αὐτῷ νοουμένην οἰκονομίαν, ἀσαφείαις μέν τισι κατεσκιασμένην, πλὴν οὐκ εἰς ἅπαν ἀσυμφανῆ τὴν παράδειξιν. Προκείσεται δὲ τῷ λόγῳ καὶ νῦν, τὰ κατὰ τὸν θεσπέσιον Ἰακὼβ, ὅπως τε καὶ τίνα τρόπον διεβίω, λελέξεται. Καὶ τὸ σχῆμα τῆς ὅλης οἰκονομίας, φημὶ δὴ τῆς εὐαγγελικῆς, ὡς ἐν αὐτῷ διαδείξομεν, τὰ τῆς ἱστορίας εὐανθέστατα μελιττῶν δίκην περιιπτάμενοι, καὶ τὸ ἐφ’ ἑκάστου χρήσιμον, εἰς τὴν τοῦ λόγου διασάφησιν συναγείροντες. Εἰ δὲ δὴ μὴ πάντα ταῖς θεωρίαις εἰσκρίνοιτο τὰ περὶ αὐτοῦ γεγραμμένα, χαλεπαινέτω μηδεὶς, ἐκεῖνο διενθυμούμενος, ὡς τὰ μέν ἐστιν ἴδια τρόπον τινὰ, τῶν ἱστορικῶς γεγονότων, τὰ δὲ καὶ δι’ ἐννοιῶν τῶν ἐσωτάτω χωρεῖ, καὶ εἰς τὴν τοῦ μυστηρίου διαμορφοῦται δύναμιν.","english":"And who would be the beautiful pearls, possessing a possession worthy of pursuit, which the inquiry brings into the midst? I would say, entirely and in every way, the saints, concerning whom it has been said through the voice of the prophet, \"Holy stones roll upon the earth.\" Therefore, we must thoroughly examine what has been said and done, especially in the case of the more ancient figures. For we will see in them the deep mystery of piety, that is, Christ, as still wisely and skillfully shadow-painted in types. In addition to this, we will also find the economy understood in him, overshadowed by certain obscurities, yet not entirely lacking in clear demonstration. And now, the account will proceed to the matters concerning the inspired Jacob, and how and in what manner he lived will be related. And we will demonstrate the pattern of the entire economy—I mean the evangelical economy—as it is in him, flitting about like bees over the most flourishing parts of the history, and gathering together what is useful in each case for the clarification of the account. But if not everything written about him is admitted into the interpretations, let no one be angry, considering this: that some things are, in a way, particular to the historical events, while others proceed through the innermost concepts and are formed into the power of the mystery.","structure":"narrative","commentary":[{"unit":"scripture","kind":"scripture","basis":"text","lemma":"Λίθοι ἅγιοι κυλιῶνται ἐπὶ τῆς γῆς","severity":"info","text":"Cyril cites a prophetic phrase, 'Holy stones roll upon the earth,' which is not a direct biblical verse but likely an allusion to Zechariah 9:16 (LXX) or a similar passage about stones as symbols of saints.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"term","kind":"term","basis":"text","lemma":"οἰκονομίαν","severity":"info","text":"The term 'economy' (οἰκονομίαν) here refers to the divine plan or dispensation, specifically the evangelical economy, a key concept in Cyril's typological exegesis of the Old Testament.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"background","kind":"background","basis":"text","lemma":"τύποις","severity":"info","text":"Cyril describes Christ as 'shadow-painted in types' (τύποις), reflecting the Alexandrian exegetical tradition of typology, where Old Testament figures prefigure Christ.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"structure","kind":"structure","basis":"text","lemma":"Προκείσεται δὲ τῷ λόγῳ καὶ νῦν, τὰ κατὰ τὸν θεσπέσιον Ἰακώβ","severity":"info","text":"This passage marks a structural transition in the commentary, as Cyril announces his intention to examine the life of Jacob as a type of Christ and the evangelical economy.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"reception","kind":"reception","basis":"text","lemma":"μελιττῶν δίκην περιιπτάμενοι","severity":"info","text":"Cyril's metaphor of flitting like bees over history to gather useful material echoes a common patristic trope, seen in authors like Basil and Gregory of Nyssa, for exegetical method.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"caution","kind":"caution","basis":"text","lemma":"Εἰ δὲ δὴ μὴ πάντα ταῖς θεωρίαις εἰσκρίνοιτο","severity":"caution","text":"Cyril acknowledges that not all historical details will be admitted into allegorical interpretation, a caveat that warns readers against expecting a fully consistent typological reading of every element.","cites":[],"named_sources":[],"dropped_cites":[]}],"ambiguities":["The phrase 'Λίθοι ἅγιοι κυλιῶνται ἐπὶ τῆς γῆς' is not a direct scriptural quotation; its source is uncertain, possibly a paraphrase or allusion to a prophetic text like Zechariah or Isaiah.","The identity of 'the one' (τὸν ἕνα) brought into the midst by the inquiry is ambiguous; Cyril clarifies it as the saints, but the antecedent is not explicit."],"confidence":"high","notes":[]},{"i":175,"ref":"p175","source":"β. Γέγραπται τοίνυν ὡδὶ πάλιν, Καὶ ἐξάρας Ἰακὼβ τοὺς πόδας, ἐπορεύθη εἰς γῆν ἀνατολῶν, πρὸς Λάβαν τὸν υἱὸν Βαθουὴλ τοῦ Σύρου, ἀδελφὸν δὲ Ῥεβέκκας μητρὸς Ἰακὼβ καὶ Ἡσαῦ. Καὶ ὁρᾷ, καὶ ἰδοὺ φρέαρ ἐν τῷ πεδίῳ. Καὶ ἦσαν ἐκεῖ τρία ποίμνια προβάτων ἀναπαυόμενα ἐπ’ αὐτοῦ. Ἐκ γὰρ τοῦ φρέατος ἐκείνου ἐπότιζον τὰ ποίμνια. Λίθος δὲ ἦν μέγας ἐπὶ τῷ στόματι τοῦ φρέατος, καὶ συνήγοντο ἐκεῖ πάντα τὰ ποίμνια, καὶ ἀπεκύλιον τὸν λίθον ἀπὸ τοῦ στόματος τοῦ φρέατος, καὶ ἐπότιζον τὰ πρόβατα, καὶ ἀποκαθίστων τὸν λίθον ἐπὶ τὸ στόμα τοῦ φρέατος, εἰς τὸν τόπον αὐτοῦ. Εἶπε δὲ αὐτοῖς Ἰακώβ· Ἀδελφοὶ, πόθεν ἐστὲ ὑμεῖς; Οἱ δὲ εἶπον, ἐκ Χαῤῥάν ἐσμεν. Ὁ δὲ εἶπεν αὐτοῖς· Γινώσκετε Λάβαν τὸν υἱὸν Ναχώρ; Οἱ δὲ εἶπον· Γινώσκομεν. Ὁ δὲ εἶπεν αὐτοῖς· Ὑγιαίνει; οἱ δὲ εἶπον· Ὑγιαίνει. Καὶ ἰδοὺ Ῥαχὴλ ἡ θυγάτηρ αὐτοῦ ἤρχετο μετὰ τῶν προβάτων. Καὶ εἶπεν Ἰακώβ· Ἔτι ἐστὶν ἡμέρα πολλὴ, οὔπω ὥρα συναχθῆναι τὰ κτήνη. Ποτίσατε τὰ πρόβατα, καὶ ἀπελθόντες βόσκετε. Οἱ δὲ εἶπον· Οὐ δυνησόμεθα ἕως τοῦ συναχθῆναι πάντας τοὺς ποιμένας, καὶ ἀποκυλίσουσι τὸν λίθον ἀπὸ τοῦ στόματος τοῦ φρέατος, καὶ ποτιοῦμεν αὐτά. Ἔτι αὐτοῦ λαλοῦντος αὐτοῖς, καὶ Ῥαχὴλ ἡ θυγάτηρ Λάβαν ἤρχετο μετὰ τῶν προβάτων τοῦ πατρὸς αὐτῆς. Αὕτη γὰρ ἔβοσκε τὰ πρόβατα τοῦ πατρὸς αὐτῆς. Ἐγένετο δὲ ὡς εἶδε Ἰακὼβ τὴν Ῥαχὴλ θυγατέρα Λάβαν ἀδελφοῦ τῆς μητρὸς αὐτοῦ, καὶ προσελθὼν ἀπεκύλισε τὸν λίθον ἀπὸ τοῦ στόματος τοῦ φρέατος, καὶ ἐπότισε τὰ πρόβατα Λάβαν τοῦ ἀδελφοῦ τῆς μητρὸς αὐτοῦ.","english":"It is written again here: And Jacob lifted his feet and went to the land of the east, to Laban the son of Bethuel the Syrian, brother of Rebecca, mother of Jacob and Esau. And he sees, and behold a well in the plain. And there were three flocks of sheep resting upon it. For from that well they watered the flocks. And there was a great stone upon the mouth of the well, and all the flocks gathered there, and they rolled away the stone from the mouth of the well, and watered the sheep, and they put back the stone upon the mouth of the well, into its place. And Jacob said to them, Brothers, whence are you? And they said, We are from Charran. And he said to them, Do you know Laban the son of Nachor? And they said, We know. And he said to them, Is he well? And they said, He is well. And behold Rachel his daughter was coming with the sheep. And Jacob said, The day is still long, it is not yet time for the cattle to be gathered. Water the sheep, and go away and graze. And they said, We will not be able until all the shepherds are gathered, and they will roll away the stone from the mouth of the well, and we will water them. While he was still speaking to them, and Rachel the daughter of Laban was coming with the sheep of her father. For she was tending the sheep of her father. And it happened that when Jacob saw Rachel the daughter of Laban, brother of his mother, he approached and rolled away the stone from the mouth of the well, and watered the sheep of Laban, the brother of his mother.","structure":"narrative","commentary":[{"unit":"scripture","kind":"scripture","basis":"text","lemma":"Γέγραπται τοίνυν ὡδὶ πάλιν","severity":"info","text":"Cyril introduces a direct citation of Genesis 29:1-10 (LXX), which he will interpret allegorically. The passage recounts Jacob’s journey to Laban and the well scene.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"term","kind":"term","basis":"glossary","lemma":"φρέαρ","severity":"info","text":"The well (φρέαρ) is a key symbol in Cyril’s exegesis, often representing baptism or spiritual nourishment. Here it is associated with the flocks and the stone covering it.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"term","kind":"term","basis":"glossary","lemma":"λίθος μέγας","severity":"info","text":"The great stone (λίθος μέγας) covering the well is interpreted by Cyril as an obstacle to spiritual refreshment, possibly sin or ignorance, which the saints (the shepherds) must roll away.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"background","kind":"background","basis":"text","lemma":"Χαῤῥάν","severity":"info","text":"Charran (Χαῤῥάν) is the Greek form of Haran, a city in Mesopotamia associated with Abraham’s journey. In the LXX, it is often spelled Χαρράν; the variant here may reflect manuscript tradition.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"structure","kind":"structure","basis":"text","lemma":"Καὶ ἐξάρας Ἰακὼβ τοὺς πόδας","severity":"info","text":"Cyril’s citation follows the LXX narrative closely but omits some details (e.g., the exact number of flocks). This selective quotation focuses on the well, stone, and Rachel’s arrival, key for his allegory.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"reception","kind":"reception","basis":"text","lemma":"Ῥαχὴλ","severity":"info","text":"Rachel’s arrival with the sheep is a turning point: Jacob rolls away the stone himself. Cyril likely reads this as a type of Christ or the patriarch removing barriers for the sake of the Church (Rachel as a figure of the Church).","cites":[],"named_sources":[],"dropped_cites":[]}],"ambiguities":["The Greek text has minor variants from the standard LXX (e.g., Χαῤῥάν for Χαρράν), but these do not affect Cyril’s interpretation.","The phrase 'Ἔτι ἐστὶν ἡμέρα πολλὴ' is ambiguous: it could mean 'the day is still long' or 'there is still much daylight'; the English draft follows the former."],"confidence":"high","notes":[]},{"i":176,"ref":"p176","source":"Καὶ ἐφίλησεν Ἰακὼβ τὴν Ῥαχὴλ, καὶ βοήσας τῇ φωνῇ αὐτοῦ, ἔκλαυσε, καὶ ἀπήγγειλε τῇ Ῥαχὴλ ὅτι ἀδελφιδοῦς τοῦ πατρὸς αὐτῆς, καὶ ὅτι υἱὸς Ῥεβέκκας ἐστί. Καὶ δραμοῦσα ἀπήγγειλε τῷ πατρὶ αὐτῆς, κατὰ τὰ ῥήματα ταῦτα. Ἐγένετο δὲ ὡς ἤκουσε Λάβαν τὸ ὄνομα Ἰακὼβ τοῦ υἱοῦ τῆς ἀδελφῆς αὐτοῦ, ἔδραμεν εἰς συνάντησιν αὐτοῦ, καὶ περιλαβὼν αὐτὸν, ἐφίλησε, καὶ εἰσήγαγεν αὐτὸν εἰς τὸν οἶκον αὐτοῦ, καὶ διηγήσατο τῷ Λάβαν πάντας τοὺς λόγους τούτους, καὶ εἶπεν αὐτῷ Λάβαν· Ἐκ τῶν ὀστῶν μου καὶ ἐκ τῶν σαρκῶν εἶ σύ. Μετὰ τὴν ἐξαίρετον ἐκείνην θεοπτίαν καὶ ἀποκάλυψιν· τεθέαται μὲν γὰρ κλίμακα διήκουσαν εἰς τὸν οὐρανὸν, ἐφεστῶτα δὲ τὸν Κύριον ἐπ’ αὐτῆς, καὶ ἄνω τε καὶ κάτω διαθεόντας τοὺς ἀγγέλους, ἤκουσέ τε σαφῶς, ὅτι καὶ συνέσται Θεὸς αὐτῷ, καὶ εἰς πληθὺν ἀμέτρητον ἁπλώσει λαῶν τὸ σπέρμα αὐτοῦ. Μετὰ τὸ ἀναστηλῶσαι τὸν λίθον εἰς τύπον Χριστοῦ, τότε δὴ, τότε τεθαῤῥηκότως, καὶ ἐρηρεισμένην ἔχων ἐπὶ Θεῷ τὴν ἐπὶ τοῖς ἐσομένοις ἐλπίδα, πρὸς τὸν τῆς ἀποδημίας σκοπὸν συντείνεται, καὶ εἰς γῆν ἀφικνεῖται τὴν πρὸς ἠῶ κειμένην. Καὶ γνώριμον εὐθὺς καθίστησιν ἑαυτὸν πολλοῖς μὲν ποιμέσιν, ὡς εἴη τις καὶ αὐτὸς τῶν ἄγαν ἐξησκημένων εἰς ποιμαντικήν. Ἐντριβὲς δὲ ὅτι χρῆμα αὐτῷ φανερὸν καθίστησι λέγων· Ἔτι ἐστὶν ἡμέρα πολλή. Νῦν οὖν ποτίσαντες τὰ πρόβατα, ἀπελθόντες βόσκετε. Γνωρίζεται δὲ καὶ τῇ τοῦ Λάβαν θυγατρὶ πρωτόλειον ὥσπερ τι καὶ ἀπαρχὴν τῆς ἐνούσης αὐτῷ καλοκἀγαθίας ἐπιδιδοὺς, τὸ ἀξιῶσαι φροντίδος τὰ ὑπ’ αὐτῆς βοσκόμενα καὶ ποτίσαι τὰ πρόβατα.","english":"And Jacob kissed Rachel, and crying out with his voice, he wept, and told Rachel that he was her father's nephew, and that he was the son of Rebecca. And she ran and told her father, according to these words. And it happened that when Laban heard the name Jacob, the son of his sister, he ran to meet him, and embracing him, he kissed him, and brought him into his house. And he related all these words to Laban, and Laban said to him: You are from my bones and from my flesh. After that extraordinary vision of God and revelation—for he saw a ladder reaching to heaven, the Lord standing upon it, and angels running up and down, and he clearly heard that God would be with him and would spread his seed into an immeasurable multitude of peoples—after setting up the stone as a type of Christ, then indeed, then, with confidence and with his hope for the future firmly fixed on God, he presses on toward the goal of his journey, and arrives at the land lying toward the east. And he immediately makes himself known to many shepherds, as being himself one of those highly practiced in shepherding. And he makes it clear that he is a man of experience, saying: The day is still long. Now then, after watering the sheep, go off and graze them. And he makes himself known also to Laban's daughter, offering as a kind of firstfruit and first offering of the goodness within him the fact that he deemed worthy of care the flocks she tended and watered the sheep.","structure":"narrative","commentary":[{"unit":"sense","kind":"sense","basis":"text","lemma":"Καὶ ἐφίλησεν Ἰακὼβ τὴν Ῥαχὴλ","severity":"info","text":"Cyril reads the kiss as a narrative detail, but his focus is on the subsequent typological and allegorical interpretation of Jacob's journey.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"scripture","kind":"scripture","basis":"text","lemma":"Ἐκ τῶν ὀστῶν μου καὶ ἐκ τῶν σαρκῶν εἶ σύ","severity":"info","text":"This phrase echoes Genesis 29:14 (LXX), where Laban acknowledges Jacob as kin; Cyril uses it to underscore the familial bond.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"background","kind":"background","basis":"text","lemma":"κλίμακα διήκουσαν εἰς τὸν οὐρανὸν","severity":"info","text":"Cyril refers to Jacob's ladder vision (Genesis 28:12-13), interpreting it as a theophany and revelation of divine promise.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"term","kind":"term","basis":"glossary","lemma":"τύπον Χριστοῦ","severity":"info","text":"Cyril uses 'type of Christ' to interpret the stone set up by Jacob as a prefiguration of Christ, a common typological move in his exegesis.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"structure","kind":"structure","basis":"text","lemma":"Μετὰ τὴν ἐξαίρετον ἐκείνην θεοπτίαν","severity":"info","text":"Cyril structures the passage by first recounting the biblical narrative, then inserting a theological reflection on Jacob's vision before resuming the journey.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"reception","kind":"reception","basis":"text","lemma":"πρωτόλειον ὥσπερ τι καὶ ἀπαρχὴν","severity":"info","text":"Cyril presents Jacob's care for Rachel's flocks as a 'firstfruit' of his virtue, reflecting a moralizing reception of the patriarchal story.","cites":[],"named_sources":[],"dropped_cites":[]}],"ambiguities":["The Coptic text is not provided; the Greek is the source. The English draft follows the Greek closely, but the phrase 'Ἐκ τῶν ὀστῶν μου' may be a loose citation of Genesis 29:14."],"confidence":"high","notes":[]},{"i":177,"ref":"p177","source":"Ἐνενόει γάρ που κατὰ τὸ εἰκὸς ἤθεσι τοῖς ἀρίστοις ἐντεθραμμένος, ὡς ἦν ἀκαλλέστατον κομιδῇ παρθένον οὖσαν τὴν Ῥαχὴλ καὶ ἐν ὥρᾳ γάμου, περιμεῖναι τῶν ποιμένων τὴν ἄθροισιν, ἵνα τοῦ λίθου κεκινημένου ποτίσῃ τὰ πρόβατα, παραχωροῦσα τοῖς ἄλλοις διά τε τὸ ἄναλκες, καὶ τὴν παρθένῳ πρέπουσαν αἰδῶ. Ἄλλως τε καὶ νόμος αὐτὸν ἐκάλει φιλοστοργίας, εἴς γε τὸ χρῆναι λοιπὸν τοῖς ἐξ αἵματος, καὶ ἀγχισπόροις ἀναφαίνεσθαι χρήσιμον. Πεπότικε δὴ οὖν τὰ πρόβατα τῆς Ῥαχὴλ, μόνος τοῦ φρέατος ἀποκυλίσας τὸν λίθον. Ἀναμνῆσαι δὲ ἀναγκαῖον, ὅτι καὶ ὁ θεσπέσιος Μωσῆς τῆς Αἰγυπτίων ἀποδραμὼν, εἰς τὴν τῶν Μαδιηναίων ἀφικνεῖται χώραν. Εἶτα ποιμέσι περιτυχὼν, καὶ τὰς τοῦ Ἰοθὸρ θυγατέρας ἀδικουμένας εὑρὼν, διὰ τῶν ἴσων ἐγνωρίζετο σπουδασμάτων. Ἔχει δὲ οὕτω τὰ ἐπ’ αὐτῷ γεγραμμένα· Ἀνεχώρησε δὲ Μωσῆς ἀπὸ προσώπου Φαραὼ, καὶ κατῴκησεν ἐν γῇ Μαδιάμ. Ἐλθὼν δὲ εἰς γῆν Μαδιὰμ, ἐκάθισεν ἐπὶ τοῦ φρέατος. Τῷ δὲ ἱερεῖ Μαδιὰμ ἦσαν ἑπτὰ θυγατέρες, ποιμαίνουσαι τὰ πρόβατα τοῦ πατρὸς αὐτῶν Ἰοθόρ. Παραγενόμεναι δὲ, ἤντλουν ἕως ἔπλησαν τὰς δεξαμενὰς, ποτίσαι τὰ πρόβατα τοῦ πατρὸς αὐτῶν Ἰοθόρ. Παραγενόμενοι δὲ οἱ ποιμένες, ἐξέβαλον αὐτάς. Ἀναστὰς δὲ Μωσῆς, ἐρύσατο αὐτὰς, καὶ ἐπότισε τὰ πρόβατα τοῦ πατρὸς αὐτῶν. Παρεγένοντο δὲ πρὸς Ἰοθὸρ τὸν πατέρα αὐτῶν. Ὁ δὲ εἶπεν αὐταῖς· Τί ὅτι ἐταχύνατε τοῦ παραγενέσθαι σήμερον; Αἱ δὲ εἶπον· Ἄνθρωπος Αἰγύπτιος ἐῤῥύσατο ἡμᾶς ἀπὸ τῶν ποιμένων, καὶ ἤντλησεν ἡμῖν, καὶ ἐπότισε τὰ πρόβατα. Ὁ δὲ εἶπε ταῖς θυγατράσιν αὐτοῦ· Καὶ ποῦ ἔστιν; ἵνα τί οὕτω καταλελοίπατε τὸν ἄνθρωπον;","english":"He was reflecting, I suppose, as was natural for one reared in the best habits, how utterly unbecoming it would be for Rachel, a virgin of marriageable age, to wait for the gathering of the shepherds, so that after the stone was moved she might water the sheep, yielding to the others on account of both her weakness and the modesty proper to a virgin. Moreover, the law of familial affection called him to be useful, as was necessary, to those of his own blood and kin. So he watered the sheep of Rachel, having alone rolled away the stone from the well. It is necessary to recall that the inspired Moses also, having fled from the land of the Egyptians, arrived in the land of the Midianites. Then, encountering shepherds and finding the daughters of Jethro being wronged, he became known through similar efforts. The account concerning him runs thus: \"Moses withdrew from the face of Pharaoh and dwelt in the land of Midian. And when he came to the land of Midian, he sat down by the well. Now the priest of Midian had seven daughters, who were pasturing the sheep of their father Jethro. And when they arrived, they drew water until they filled the troughs, to water the sheep of their father Jethro. But the shepherds came and drove them away. Then Moses rose up and rescued them, and watered the sheep of their father. And they went to their father Jethro. And he said to them, 'Why have you come back so quickly today?' And they said, 'An Egyptian man rescued us from the shepherds, and drew water for us, and watered the sheep.' And he said to his daughters, 'And where is he? Why have you left the man like this?'","structure":"narrative","commentary":[{"unit":"sense","kind":"sense","basis":"text","lemma":"Ἐνενόει γάρ που κατὰ τὸ εἰκὸς","severity":"info","text":"Cyril speculates on Jacob's motive, using 'I suppose' (που) to mark a conjectural reading of the biblical narrative.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"scripture","kind":"scripture","basis":"text","lemma":"Ἀνεχώρησε δὲ Μωσῆς...","severity":"info","text":"Cyril quotes a version of Exodus 2:15-21 (LXX) describing Moses at the well in Midian, closely paralleling Jacob's action with Rachel.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"parallel","kind":"parallel","basis":"text","lemma":"Ἀναμνῆσαι δὲ ἀναγκαῖον","severity":"info","text":"Cyril explicitly draws a typological parallel between Jacob's watering of Rachel's sheep and Moses' rescue of Jethro's daughters at a well.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"background","kind":"background","basis":"text","lemma":"νόμος φιλοστοργίας","severity":"info","text":"The 'law of familial affection' reflects a Hellenistic ethical topos, common in patristic moral exegesis, emphasizing duty to kin.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"term","kind":"term","basis":"text","lemma":"ἀκαλλέστατον","severity":"info","text":"The superlative 'utterly unbecoming' (ἀκαλλέστατον) is rare; Cyril uses it to stress the impropriety of Rachel waiting among shepherds.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"structure","kind":"structure","basis":"text","lemma":"Ἔχει δὲ οὕτω τὰ ἐπ’ αὐτῷ γεγραμμένα","severity":"info","text":"Cyril introduces a lengthy scriptural quotation as a structural marker, shifting from commentary to proof-text.","cites":[],"named_sources":[],"dropped_cites":[]}],"ambiguities":["The Greek text of the Moses quotation may reflect a variant LXX tradition; Cyril's source is not specified."],"confidence":"high","notes":[]},{"i":178,"ref":"p178","source":"Καλέσατε οὖν αὐτὸν, ὅπως φάγῃ ἅρτον· κατῳκίσθη δὲ Μωσῆς παρὰ τῷ ἀνθρώπῳ. Συνίης οὖν ὅπως ἀδελφὰ τρόπον τινὰ τὰ νοήματα, καὶ συγγενῆ πως ἄγαν τὰ ἐξ αὐτῶν ὑποδηλούμενα. Πλὴν ὁ θεσπέσιος Μωσῆς τὴν τῶν ἑτέρων ποιμένων ἀποστήσας πλεονεξίαν, ἤντλησέ τε καὶ πεπότικε τὰς Ἰοθὸρ ἀγέλας. Καὶ μόνος δὲ τὸν λίθον ἀπεκύλισεν Ἰακὼβ, καίτοι πλείστων ὅσων οὐκ ἀνιδρωτὶ τοῦτο δρᾷν εἰωθότων, καὶ πεπότικεν ὁμοίως τὰ Λάβαν θρέμματα. Καὶ ὥσπερ Μωσῆς εἰς ἀνδρὸς εἰδωλολάτρου κατῆρεν ἑστίαν, οὕτω καὶ ὁ θεσπέσιος Ἰακώβ. Εἰδώλων γὰρ ἔτι προσκυνητὴς ἦν ὁ Λάβαν καὶ θεραπευτής. Ἐπειδὴ δὲ τὸ τῶν ἐν πίστει λαῶν πρόσωπόν τε καὶ σχῆμα περιτέθεικεν ὁ λόγος τῷ Ἰακὼβ, φέρε δὴ λέγωμεν τὰ ἐσωτάτω καὶ κεκρυμμένα, τὸ τῆς ἱστορίας ἀνευρύνοντες πάχος.\n\nγ. Λαὸς μὲν οὖν ὁ κτιζόμενος, κατά γε τὴν τοῦ Ψάλλοντος φωνὴν, εἴη ἂν οὐχ ἕτερος οἶμαί που, πλὴν ὁ νέος καὶ ἐν Χριστῷ, τουτέστιν, ὁ διὰ πίστεως εἰς τὴν τοῦ πρωτοτόκου δόξαν παρενηνεγμένος, παρωθέντος τοῦ πρώτου καὶ ὠλισθηκότος τοῦ Ἰσραήλ. Γέγονε γὰρ εἰς οὐρὰν ὁ ὑπάρχων κεφαλὴ, τουτέστι, προὔχων, καὶ ὁ προεγνωσμένος, τῆς ἑτέρων κλήσεως παρακολούθημα λέγεται. Τέθεινται γὰρ εἰς νῶτον, καὶ κατόπιν ἴασι τῶν ἐθνῶν. Πτερνιστὴς οὖν ἄρα λαὸς ὁ ἐν Χριστῷ διὰ πίστεως, καὶ ὡς ἐν τάξει λελόγισται τῇ κατὰ τὸν θεσπέσιον Ἰακώβ. Νοοῖτο δ’ ἂν ὡς ἐν ἀπαρχῇ τοῦ τοιούτου γένους, ὁ τῶν ἁγίων ἀποστόλων χορὸς, οἳ γεγόνασι μὲν ἐξ αἵματός τε καὶ γένους Ἰσραήλ·","english":"Call him, then, to eat bread; and Moses was lodged with the man. Do you see how the thoughts are in a way akin, and the things indicated by them are quite closely related? Yet the inspired Moses, having set aside the greed of the other shepherds, drew water and watered Jethro’s flocks. And Jacob alone rolled away the stone, although very many were accustomed to do this not without sweat, and likewise watered Laban’s flocks. And just as Moses came to the home of an idolatrous man, so also did the inspired Jacob. For Laban was still a worshiper and devotee of idols. Since the word has invested Jacob with the face and form of the faithful peoples, come then, let us speak of the innermost and hidden things, expanding the thickness of the history.\n\nNow the people who are being built, according to the Psalmist’s utterance, would be, I think, none other than the new people in Christ, that is, those brought through faith to the glory of the firstborn, while the first and fallen Israel is thrust aside. For the one who was head, that is, preeminent and foreknown, has become a tail, and is called a consequence of the other’s calling. For they are placed at the back and go behind the nations. Therefore the people in Christ through faith are a heel-grasper, and are counted in the order corresponding to the inspired Jacob. And the chorus of the holy apostles might be understood as the firstfruits of such a race, who indeed came from the blood and lineage of Israel.","structure":"narrative","commentary":[{"unit":"structure","kind":"structure","basis":"text","lemma":"τὸ τῆς ἱστορίας ἀνευρύνοντες πάχος","severity":"info","text":"Cyril announces a shift from literal narrative to deeper spiritual interpretation, using the phrase 'expanding the thickness of history' to signal allegorical exegesis.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"scripture","kind":"scripture","basis":"text","lemma":"τοῦ Ψάλλοντος φωνὴν","severity":"info","text":"Cyril refers to 'the Psalmist’s utterance' (τοῦ Ψάλλοντος φωνὴν), likely alluding to Psalm 68:13 LXX (67:14) or a similar verse about the people being built, though the exact reference is ambiguous.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"term","kind":"term","basis":"glossary","lemma":"πτερνιστής","severity":"info","text":"The term πτερνιστής ('heel-grasper') is rare and likely a coinage by Cyril, derived from πτέρνα (heel) and the verb πτερνίζω (to trip by the heel), used here to describe the new people in Christ as those who follow and supplant Israel.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"background","kind":"background","basis":"text","lemma":"εἰδώλων γὰρ ἔτι προσκυνητὴς ἦν ὁ Λάβαν","severity":"info","text":"Cyril notes that Laban was still an idolater, aligning with the biblical narrative (Genesis 31:30) where Laban is associated with household idols, and uses this to parallel Moses’ stay with Jethro, a Midianite priest.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"reception","kind":"reception","basis":"text","lemma":"ὁ νέος καὶ ἐν Χριστῷ","severity":"info","text":"Cyril identifies the 'new people in Christ' as the Church, contrasting them with the 'first and fallen Israel,' reflecting a supersessionist reading common in early Christian exegesis of the Old Testament.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"parallel","kind":"parallel","basis":"text","lemma":"Καλέσατε οὖν αὐτὸν, ὅπως φάγῃ ἅρτον","severity":"info","text":"Cyril draws a parallel between Moses watering Jethro’s flocks and Jacob watering Laban’s flocks, both involving idolatrous hosts, to typologically link the two patriarchs as figures of the faithful.","cites":[],"named_sources":[],"dropped_cites":[]}],"ambiguities":["The exact Psalm reference for 'the Psalmist’s utterance' is not specified; it may be a conflation of several verses.","The phrase 'the people who are being built' (λαὸς μὲν οὖν ὁ κτιζόμενος) could refer to a specific Old Testament passage or be a general theological statement."],"confidence":"high","notes":[]},{"i":179,"ref":"p179","source":"ἐπειδὴ δὲ τὴν ἐν Χριστῷ πίστιν πεπλουτήκασι, καὶ ὥσπερ τινὰ στέφανον τὴν ἐκ τοῦ ἁγίου Πνεύματος ἀνεδήσαντο χάριν, προσκεκρούκασι τοῖς ἐκ γένους. Ταύτῃτοι φονῶντας, καὶ μὴν καὶ ἀγρίως ἐκλελυττηκότας, καταλιμπάνουσι, μονονουχὶ δὲ καὶ πατρῴας ἑστίας, καὶ αὐτῆς τῆς ἐνεγκούσης ἀπανιστάμενοι γῆς, φημὶ δὴ τῆς Ἱερουσαλὴμ, ἤτοι τῆς Ἰουδαίων χώρας, τῇ τῶν ἐθνῶν προσβάλλουσι, Χριστὸν ἔχοντες ἀῤῥωγὸν, καὶ πρὸς πᾶν ὁτιοῦν τῶν ἀγαθῶν συλλήπτορα, καὶ συμπαραθέοντας τοὺς ἀγγέλους, καὶ ἐλπίσι ταῖς ἄνωθεν ἐρηρεισμένοι, καὶ προσδοκῶντες ἔσεσθαι πατέρες πολλῶν ἐθνῶν, ὡς εἰς ἠῶ τε καὶ δύσιν βοῤῥᾶν τε καὶ νότον, τὸ ἐξ αὐτῶν ἐκτείνεσθαι σπέρμα, τουτέστι, τοὺς διὰ πίστεως ἀναγεννωμένους ἐν πνεύματι, καὶ ἐν Χριστῷ δεδικαιωμένους. Οἷς καὶ προσεφώνουν λέγοντες· Ὑμεῖς δὴ γένος ἐκλεκτὸν, βασίλειον ἱεράτευμα, ἔθνος ἅγιον, λαὸς εἰς περιποίησιν, ὅπως τὰς ἀρετὰς ἐξαγγείλητε τοῦ ἐκ σκότους ὑμᾶς καλέσαντος εἰς τὸ θαυμαστὸν αὐτοῦ φῶς. Οἱ ποτὲ οὐ λαὸς, νῦν δὲ λαὸς Θεοῦ ἐν Χριστῷ. Ὅτι δὲ πατέρας λαῶν οἱ διδάσκειν αὐτοὺς ἐπιτεταγμένοι παρὰ τῇ θείᾳ κέκληνται Γραφῇ, πῶς ἂν ἐνδοιάσειέ τις; —Ἀπενοσφίζοντο τοίνυν τῆς Ἰουδαίων χώρας, καὶ τὸν ἀλαζόνα καὶ ὑβριστὴν ἀφέντες λαὸν, ἐστρέφοντο πρὸς τὰ ἔθνη, κατὰ τὰς τοῦ Σωτῆρος ἡμῶν ἐντολὰς, ἀλλ’ ὅτι ποιμένες εἰσὶ πνευματικοὶ, καὶ παιδαγωγίας τῆς κατὰ Θεὸν ἐπιστήμονες, παραχρῆμα δεικνύουσιν, ἀπρακτεῖν οὐκ ἀνεχόμενοι περὶ τό σφισιν αὐτοῖς ὅτι μάλιστα πρεπωδέστατον. Προσκομίζουσι γὰρ εὐθὺς τῆς ἐν Χριστῷ διδασκαλίας τὸν λόγον, καὶ τὸ πεφυκὸς ὠφελεῖν, ἀναπείθουσι δρᾷν.","english":"Since they have been enriched with faith in Christ and have bound upon themselves like a crown the grace from the Holy Spirit, they have come into conflict with those of their own race. Leaving behind these people who are murderously enraged and savagely frenzied, they depart, all but abandoning their ancestral hearth and the very land that bore them—I mean Jerusalem, or the country of the Jews—and they fall upon the nations, having Christ as their helper and partner in every good thing, with angels running alongside them, supported by hopes from above, and expecting to become fathers of many nations, so that toward the east and west, north and south, their seed might be extended—that is, those reborn through faith in spirit and justified in Christ. To these they would address themselves, saying: \"You are indeed a chosen race, a royal priesthood, a holy nation, a people set apart for possession, so that you may proclaim the virtues of the one who called you from darkness into his marvelous light. You who were once not a people are now a people of God in Christ.\" And that those charged with teaching them are called fathers of peoples in divine Scripture, how could anyone doubt? So they separated themselves from the land of the Jews and, leaving behind the arrogant and insolent people, turned to the nations according to the commands of our Savior. But that they are spiritual shepherds and knowledgeable in godly instruction, they immediately show, not tolerating inaction regarding what is most fitting for them. For they at once bring forward the word of teaching in Christ and persuade them to do what is naturally beneficial.","structure":"narrative","commentary":[{"unit":"term","kind":"term","basis":"glossary","lemma":"βασίλειον ἱεράτευμα","severity":"info","text":"The phrase 'βασίλειον ἱεράτευμα' (royal priesthood) echoes 1 Peter 2:9 and is a key self-designation of the Christian community as a distinct, sanctified people.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"scripture","kind":"scripture","basis":"text","lemma":"ἐκ σκότους ὑμᾶς καλέσαντος εἰς τὸ θαυμαστὸν αὐτοῦ φῶς","severity":"info","text":"This phrase alludes to 1 Peter 2:9 and the broader New Testament theme of calling believers from darkness to light, reflecting Cyril's typological reading.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"background","kind":"background","basis":"background","lemma":"Ἱερουσαλὴμ, ἤτοι τῆς Ἰουδαίων χώρας","severity":"info","text":"Cyril identifies Jerusalem with the land of the Jews, reflecting a post-70 CE Christian supersessionist view that the earthly Jerusalem is replaced by the spiritual Church.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"structure","kind":"structure","basis":"text","lemma":"Ἀπενοσφίζοντο τοίνυν","severity":"info","text":"The particle 'τοίνυν' marks a resumptive conclusion, tying the preceding allegory of the shepherds to the historical mission of the apostles among the Gentiles.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"reception","kind":"reception","basis":"background","lemma":"πατέρας λαῶν","severity":"info","text":"Cyril's designation of teachers as 'fathers of peoples' anticipates later patristic and conciliar language for bishops as spiritual fathers of their flocks.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"caution","kind":"caution","basis":"text","lemma":"ἀῤῤωγὸν","severity":"caution","text":"The Greek text has 'ἀῤῤωγὸν' (helper), but the reading is uncertain; the apparatus suggests a possible scribal error for 'ἀρωγὸν' (helper), which is adopted in the translation.","cites":[],"named_sources":[],"dropped_cites":[]}],"ambiguities":["The phrase 'ἀῤῤωγὸν' is likely a scribal corruption of 'ἀρωγὸν' (helper), but the exact form is uncertain.","The identity of 'those of their own race' (τοῖς ἐκ γένους) is ambiguous: it could refer to Jewish Christians or non-Christian Jews, though Cyril's context suggests the latter."],"confidence":"high","notes":[]},{"i":180,"ref":"p180","source":"Καθάπερ ἀμέλει καὶ ὁ θεσπέσιος Ἰακὼβ, τοῖς ἀπὸ Χαῤῥὰν ποιμέσιν, ὅτι καὶ αὐτὸς εἴη ποιμὴν, ἐναργὲς ἐποίει λέγων· Ἔτι ἐστὶν ἡμέρα πολλὴ, οὔπω ὥρα συναχθῆναι τὰ κτήνη. Ποτίσαντες τὰ πρόβατα, ἀπελθόντες βόσκετε. Ἀκούεις ὅπως κατανέμειν προστέταχε τὰ πρόβατα τοῖς ποιμέσι; Τοῦτό τοι καὶ ὁ σοφώτατος μαθητὴς ἐνετέλλετο δρᾷν τοῖς τοῦ λαοῦ πρεσβυτέροις, ἥγουν, ἐπισκόποις. Πρεσβυτέρους οὖν, φησὶ, τοὺς ἐν ὑμῖν παρακαλῶ ὁ συμπρεσβύτερος, καὶ μάρτυς τῶν Χριστοῦ παθημάτων, ὁ καὶ τῆς μελλούσης ἀποκαλύπτεσθαι δόξης κοινωνός· Ποιμάνατε τὸ ἐν ὑμῖν ποίμνιον τοῦ Χριστοῦ. Διιόντες δὲ κατὰ χώραν τε καὶ πόλιν, μυρίους ὅσους καὶ ἑτέρους ποιμένας ἐφεστάναι προσέταττον τοῖς λαοῖς, καὶ τῶν λογικῶν προβάτων ποιεῖσθαι φροντίδα· καταβόσκειν δὲ, ὥσπερ ἐν νομῇ ἀγαθῇ, καὶ ἐν τόπῳ πίονι, καὶ εἰς πόαν ὥσπερ ἀποκομίζειν εὐανθεστάτην, τὴν θεόπνευστον Γραφήν. Ζωαρκὲς γὰρ ἔδεσμα ψυχῆς, ὁ τοῦ Θεοῦ λόγος. Εἰρήσθω δὴ οὖν ποιμέσι τοῖς πνευματικοῖς, ἐπιμελοῦ τῶν ἐν πεδίῳ χλωρῶν, καὶ κερεῖς πόαν, καὶ συνάγαγε χόρτον ὥριμον, ἵνα ἔχῃς πρόβατα εἰς ἱματισμόν· γεγόνασι δὲ καὶ ἑτέρως παρὰ τοῖς ἔθνεσιν οἱ θεσπέσιοι μαθηταὶ, καὶ τῶν παρ’ ἐκείνοις ποιμένων, τουτέστι, σοφῶν τε καὶ διδασκάλων, καθηγηταὶ διεδείκνυντο, τὴν ἀληθεστέραν τοῖς ἀκροωμένοις παιδαγωγίαν εἰσφέροντες. Καὶ ὅτι πολὺ δὴ λίαν εὐσθενέστερόν τε καὶ ἄμεινον ἢ ἐκεῖνοι, τυχὸν εἰδείη τις ἂν καὶ λίαν εὐκόλως, ἐκεῖνο διενθυμούμενος. Δυσαχθὴς μὲν γὰρ τῷ φρέατι λίθος ἐπέκειτο, ὃν πλείστη μὲν ὅση ποιμένων ἄθροισις ἀπεσάλευε μόλις. Ἔδρα δὲ τοῦτο καὶ μόνος ὁ Ἰακώβ.","english":"Just as, of course, the divine Jacob made it clear to the shepherds from Charran that he himself was also a shepherd, saying: \"It is still broad daylight, it is not yet time to gather the cattle. Water the sheep, then go off and graze them.\" Do you hear how he ordered the shepherds to pasture the sheep? This is precisely what the most wise disciple commanded the elders of the people, that is, the bishops, to do. \"Elders, then,\" he says, \"I, a fellow elder and witness of Christ's sufferings, and also a partaker of the glory that is to be revealed, exhort you: Shepherd the flock of Christ among you.\" And passing through country and city, they appointed countless other shepherds to stand over the peoples and to care for the rational sheep, to graze them, as if in a good pasture and a rich place, and to bring them, as it were, to the most flourishing grass, the divinely inspired Scripture. For the word of God is life-sustaining food for the soul. Let it be said, then, to the spiritual shepherds: \"Attend to the green fields, and you will cut grass, and gather ripe hay, so that you may have sheep for clothing.\" And the divine disciples also became, in another way, among the nations, the teachers of those shepherds, that is, of the wise and teachers, showing themselves as guides, introducing a truer education to their hearers. And that they were far more robust and better than those, one might know very easily, considering this: a stone that was very difficult to lift lay upon the well, which a very great gathering of shepherds barely moved. But Jacob alone moved it.","structure":"narrative","commentary":[{"unit":"scripture","kind":"scripture","basis":"text","lemma":"Ἔτι ἐστὶν ἡμέρα πολλὴ, οὔπω ὥρα συναχθῆναι τὰ κτήνη. Ποτίσαντες τὰ πρόβατα, ἀπελθόντες βόσκετε.","severity":"info","text":"Cyril paraphrases Gen 29:7 (LXX), where Jacob instructs Laban's shepherds. The wording differs slightly from the standard LXX text, suggesting a free citation from memory.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"scripture","kind":"scripture","basis":"text","lemma":"Ποιμάνατε τὸ ἐν ὑμῖν ποίμνιον τοῦ Χριστοῦ.","severity":"info","text":"Cyril attributes to 'the most wise disciple' (likely Peter or Paul) an exhortation to elders/bishops. No exact NT parallel is known; it may be a loose paraphrase of 1 Pet 5:2 or Acts 20:28.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"term","kind":"term","basis":"glossary","lemma":"πρεσβυτέροις","severity":"info","text":"Cyril glosses 'presbyters' as 'bishops' (ἐπισκόποις), reflecting a late antique identification of the two offices, common in Alexandrian exegesis.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"background","kind":"background","basis":"background","lemma":"Χαῤῥὰν","severity":"info","text":"Charran (Haran) is the city in Mesopotamia from which Abraham's family came (Gen 11:31). Cyril uses it to evoke the patriarchal setting of Jacob's story.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"parallel","kind":"parallel","basis":"text","lemma":"Δυσαχθὴς μὲν γὰρ τῷ φρέατι λίθος ἐπέκειτο","severity":"info","text":"The stone on the well moved by Jacob alone recalls a non-biblical tradition, possibly from Jewish or early Christian haggadah, emphasizing Jacob's strength as a type of Christ or apostolic authority.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"reception","kind":"reception","basis":"text","lemma":"ζωαρκὲς γὰρ ἔδεσμα ψυχῆς, ὁ τοῦ Θεοῦ λόγος","severity":"info","text":"Cyril's metaphor of Scripture as 'life-sustaining food for the soul' echoes a common patristic trope (cf. Origen, John Chrysostom) and reinforces the pastoral imagery of the passage.","cites":[],"named_sources":[],"dropped_cites":[]}],"ambiguities":["The identity of 'the most wise disciple' is not specified; it could be Peter or Paul, but Cyril does not name him.","The source of the well-stone anecdote is unclear; it may derive from a lost Jewish or Christian tradition."],"confidence":"high","notes":[]},{"i":181,"ref":"p181","source":"Τί τοίνυν τὸ φρέαρ, τί δὲ δὴ αὖ καὶ ὁ λίθος ὑποσημήνειεν ἂν, φέρε λέγωμεν ὡς ἔνι. Εἰσόμεθα γὰρ ὡδὶ, καὶ τῆς τῶν ποιμένων ἰσχύος τὴν διαφορὰν, καὶ τὸ ἐν συνέσει προὖχόν τε καὶ ὑπερκείμενον, τῶν μαθητῶν τοῦ Σωτῆρος.\n\nδ. Ὕδατι τοίνυν ἀφομοιοῦν ἔθος τῇ Γραφῇ, τὴν περὶ Θεοῦ γνῶσιν. Ὅτι γὰρ ἦν ζωοποιὸς, μεμαρτύρηκεν ὁ Σωτὴρ, πρὸς τὸν ἐν οὐρανοῖς Πατέρα λέγων· Αὕτη δέ ἐστιν ἡ αἰώνιος ζωὴ, ἵνα γινώσκωσί σε τὸν μόνον ἀληθινὸν Θεὸν, καὶ ὃν ἀπέστειλας Ἰησοῦν Χριστόν. Προσελάλει δὲ καὶ γυναίῳ τῷ ἐκ τῆς Σαμαρείας φημί ποτε· Εἰ ᾔδεις τὴν δωρεὰν τοῦ Θεοῦ, καὶ τίς ἐστιν ὁ λέγων σοι δός μοι πιεῖν, σὺ ἂν ᾔτησας αὐτὸν, καὶ ἔδωκεν ἄν σοι ὕδωρ ζῶν. Οἶμαί που τὸν παρ’ ἑαυτοῦ λόγον καὶ παίδευσιν ὀνομάζων ζωοποιόν. Προσεφώνει δὲ καὶ ὁ Δεσπότης· Εἴ τις διψᾷ, ἐρχέσθω πρός με, καὶ πινέτω. Καὶ μὴν καὶ διὰ τῆς τοῦ προφήτου φωνῆς, ἐπαιτιᾶταί τινας ἀμαθῶς ἀπονεύσαντας εἰς τὸ δεῖν ἑτέρους προσίεσθαι διδασκάλους μετὰ τὴν ἐν νόμῳ παίδευσιν, καὶ ἐκκεκλικότας εἰς διδασκαλίας καὶ ἐντάλματα ἀνθρώπων. Ἔφη δὲ οὕτως· Ἐξέστη ὁ οὐρανὸς ἐπὶ τούτῳ, καὶ ἔφριξεν ἐπὶ πλεῖον, λέγει Κύριος· ὅτι δύο πονηρὰ ἐποίησεν ὁ λαός μου. Ἐμὲ ἐγκατέλιπον πηγὴν ὕδατος ζῶντος, καὶ ὤρυξαν ἑαυτοῖς λάκκους συντετριμμένους, οἳ οὐ δυνήσονται ὕδωρ συνέχειν. Ὕδωρ δὴ οὖν τὸ ζωοποιὸν, ὁ θεῖος ἂν εἴη λόγος. Πλὴν ἐν βάθει κεῖται πολλῷ, καὶ οὐκ ἂν οἶμαί τις αὐτὸν ἀνιδρωτὶ πορίσαιτό ποτε. Οὐ γὰρ ἕτοιμος ἑλεῖν τοῖς ἐθέλουσιν ἁπλῶς. Ἐπωματίζει δὲ ὥσπερ λίθος αὐτῷ βαρὺς καὶ δυσπαρακόμιστος, ἡ περὶ αὐτὸν ἀσάφεια τῆς ἐν ἡμῖν διανοίας νικῶσα τὸ ἀδρανές.","english":"What then the well might signify, and what indeed the stone, let us say as far as possible. For we shall thus learn both the difference in the strength of the shepherds and the preeminence and superiority in understanding of the disciples of the Savior.\n\nIt is customary for Scripture to liken knowledge about God to water. For that it was life-giving, the Savior testified, saying to the Father in heaven: \"This is the eternal life, that they may know you, the only true God, and Jesus Christ whom you sent.\" And he once spoke to the woman from Samaria, saying: \"If you knew the gift of God, and who it is that says to you, 'Give me to drink,' you would have asked him, and he would have given you living water.\" I think he calls his own word and teaching life-giving. And the Lord also said: \"If anyone thirsts, let him come to me and drink.\" And indeed, through the voice of the prophet, he reproaches some who have ignorantly turned aside to the necessity of admitting other teachers after the instruction in the law, and have deviated to the teachings and commandments of men. He spoke thus: \"The heaven was amazed at this, and shuddered exceedingly, says the Lord, because my people did two evil things: they abandoned me, the spring of living water, and dug for themselves broken cisterns, which cannot hold water.\" Water, then, the life-giving, would be the divine word. Yet it lies in great depth, and I think no one could ever obtain it without sweat. For it is not readily available to those who simply wish it. And a heavy and difficult-to-remove stone, as it were, weighs upon it—the obscurity surrounding it, which overcomes the weakness of our understanding.","structure":"narrative","commentary":[{"unit":"sense","kind":"sense","basis":"text","lemma":"φρέαρ","severity":"info","text":"Cyril interprets the well as a symbol for the depth of divine knowledge, which is not easily accessible.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"sense","kind":"sense","basis":"text","lemma":"λίθος","severity":"info","text":"The stone represents the obscurity that weighs upon divine knowledge, making it difficult to obtain.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"scripture","kind":"scripture","basis":"text","lemma":"Αὕτη δέ ἐστιν ἡ αἰώνιος ζωή","severity":"info","text":"Cyril cites a saying of Jesus about eternal life consisting in knowing the true God and Jesus Christ; the exact source is not identified in the passage.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"scripture","kind":"scripture","basis":"text","lemma":"Εἰ ᾔδεις τὴν δωρεὰν τοῦ Θεοῦ","severity":"info","text":"Cyril refers to Jesus' words to the Samaritan woman, alluding to the request for living water, which Cyril interprets as the life-giving divine word.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"scripture","kind":"scripture","basis":"text","lemma":"Ἐξέστη ὁ οὐρανὸς ἐπὶ τούτῳ","severity":"info","text":"Cyril quotes a prophetic passage where God reproaches the people for abandoning the spring of living water and digging broken cisterns, a metaphor for false teachings.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"background","kind":"background","basis":"text","lemma":"ποιμένων","severity":"info","text":"The shepherds in Cyril's allegory likely refer to spiritual leaders or teachers, continuing the pastoral imagery from the previous passage.","cites":[],"named_sources":[],"dropped_cites":[]}],"ambiguities":["The specific scriptural references for the sayings of Jesus and the prophet are not explicitly identified by Cyril; the citations are paraphrased or loosely quoted."],"confidence":"high","notes":[]},{"i":182,"ref":"p182","source":"Καὶ δὴ δεῖ πόνου καὶ ἱδρῶτος μακροῦ τοῖς τὰ νοητὰ κατανέμουσι θρέμματα πρὸς τὸ ἀπαλλάξαι μὲν τῆς ἀσαφείας τὸν λόγον, ἀρύσασθαί τε οὕτω λοιπὸν καὶ οἱονεί πως ἐκ βάθους εἰς τὸν ἄνω τε καὶ ἐμφανὲς ἐνεγκεῖν, παραθεῖναί τε σαφῶς εἰς ἀπόλαυσιν ζωαρκῆ τοῖς ἐντευξομένοις. Ἀλλ’ οἱ μὲν παρ’ Ἕλλησι ποιμένες, τουτέστιν, οἱ παρ’ αὐτοῖς σοφοὶ καὶ λογάδες πολλοὶ καὶ κατὰ πληθὺν συνθέοντες τῶν περὶ Θεοῦ δογμάτων οἱονεὶ τὸ ἀληθὲς παροχλίζουσι· δοξάζουσι γὰρ οὐκ ὀρθὰ περὶ αὐτοῦ, Θεοῦ μὲν ὁμολογοῦντες φύσιν, διανέμοντες δὲ τὴν τῆς θεότητος δόξαν, οἷς ἂν ἕλοιντο τυχόν. Ἐξαρκεῖ δὲ καὶ μόνος εἷς τῶν ἐν Χριστῷ ποιμένων ἀποκινῆσαι τοῦ φρέατος, καίτοι κομιδῇ δυσδιακόμιστον ὄντα τὸν λίθον· τουτέστι, τὴν ἐπεῤῥιμμένην ταῖς περὶ Θεοῦ δόξαις ἐπικάλυψίν τε καὶ ἀσάφειαν, ὅθεν ἐναργῆ τοῖς ἔθνεσι καθιστῶσι τὴν ἀλήθειαν, καὶ τὸν ἕνα καὶ φύσει καὶ ἀληθῶς παραδεικνύντες Θεὸν, οὐ διαλελοίπασι. Καὶ γοῦν ὁ μακάριος Παῦλος Ἀθήνῃσιν ἐλθὼν, τοῖς τῇδε λογάσι τὸ ὕδωρ τὸ ζῶν παρετίθει, λέγων· Ἄνδρες Ἀθηναῖοι, κατὰ πάντα ὡς δεισιδαιμονεστέρους ὑμᾶς θεωρῶ. Διερχόμενος γὰρ, φησὶ, καὶ ἀναθεωρῶν τὰ σεβάσματα ὑμῶν, εὗρον καὶ βωμὸν, ἐν ᾧ ἐπεγράφετο· Ἀγνώστῳ Θεῷ. Ὃν οὖν ἀγνοοῦντες εὐσεβεῖτε, τοῦτον ἐγὼ καταγγέλλω ὑμῖν. Βλέπετε γὰρ ὅπως καίτοι λαῶν ὄντες ἡγούμενοι, καὶ τῶν παρά σφισι ποιμένες καὶ καθηγηταὶ, μόλις τοῦ φρέατος βραχὺ παροχλίζουσι, τὸν δυσαχθῆ λίθον, εὐσεβεῖν μὲν οἰόμενοι, διά γε τῆς εἰς τὸ θεῖον αἰδοῦς, πολὺ δὲ τῆς ἀληθείας ἀπεσφαλμένοι.","english":"And indeed, long toil and sweat are necessary for those who tend the intelligible flocks, in order to free the discourse from obscurity, and thus to draw it up, as it were, from the depths and bring it into the open and manifest, and to set it clearly before those who will encounter it for a life-sustaining enjoyment. But the shepherds among the Greeks—that is, their wise and select men—many and running together in a crowd, as it were, only slightly dislodge the truth concerning the doctrines about God; for they hold opinions not correct about him, confessing a divine nature, but distributing the glory of divinity to whatever they might choose. Yet one single shepherd among those in Christ suffices to move the stone from the well, even though the stone—that is, the covering and obscurity cast over the doctrines about God—is exceedingly difficult to transport; whence they make the truth manifest to the nations, and they do not cease to point out the one God, both by nature and truly. And indeed, the blessed Paul, coming to Athens, set the living water before the select men there, saying: \"Men of Athens, I observe that you are in every respect extremely superstitious. For going about,\" he says, \"and reviewing your objects of veneration, I found even an altar on which was inscribed: 'To an Unknown God.' The one whom you worship in ignorance, this one I proclaim to you.\" For see how, although they are leaders of peoples, and shepherds and teachers among them, they barely dislodge the well a little, the burdensome stone, thinking they are pious, through reverence for the divine, but are far astray from the truth.","structure":"narrative","commentary":[{"unit":"sense","kind":"sense","basis":"text","lemma":"τὰ νοητὰ ... θρέμματα","severity":"info","text":"Cyril contrasts the 'intelligible flocks' (νοητὰ θρέμματα) of Christian shepherds with the 'wise and select men' (σοφοὶ καὶ λογάδες) of the Greeks, framing exegesis as a pastoral labor.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"scripture","kind":"scripture","basis":"text","lemma":"Acts 17:22–23","severity":"info","text":"Cyril quotes Paul's Areopagus speech (Acts 17:22–23), including the altar inscription 'To an Unknown God' (Ἀγνώστῳ Θεῷ), to illustrate the failure of Greek shepherds and the success of Christian proclamation.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"background","kind":"background","basis":"external","lemma":"Ἀγνώστῳ Θεῷ","severity":"info","text":"The altar 'To an Unknown God' is a well-known detail from Paul's speech in Acts 17:23, used by Cyril to contrast Greek polytheistic piety with Christian monotheism.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"term","kind":"term","basis":"glossary","lemma":"ποιμένες","severity":"info","text":"Cyril uses 'shepherds' (ποιμένες) as a metaphor for teachers and leaders, both Greek (philosophers) and Christian (apostles), drawing on the pastoral imagery common in early Christian exegesis.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"parallel","kind":"parallel","basis":"text","lemma":"λίθον ... ἐπικάλυψίν τε καὶ ἀσάφειαν","severity":"info","text":"The stone covering the well symbolizes the obscurity (ἀσάφεια) over doctrines about God, a metaphor Cyril develops from the previous passage's well-and-stone imagery.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"reception","kind":"reception","basis":"external","lemma":"Cyril of Alexandria","severity":"info","text":"Cyril's Glaphyra, a series of allegorical interpretations of the Pentateuch, was influential in later Byzantine exegesis, though this passage's anti-Greek polemic reflects the broader Christian apologetic tradition.","cites":[],"named_sources":[],"dropped_cites":[]}],"ambiguities":["The Greek text has 'ἐπεῤῥιμμένην' which appears to be a scribal error or variant for 'ἐπερριμμένην' (cast upon); the translation follows the emended reading."],"confidence":"high","notes":[]},{"i":183,"ref":"p183","source":"Βωμὸν γὰρ ἀναδειμάμενοι, γραφὴν ἐνεκόλαπτον, Ἀγνώστῳ Θεῷ, τουτέστι, καὶ τῷ μὴ γνωσθέντι δαίμονι. Ἀλλ’ ἐκεῖνοι μὲν ἀρίστην ἐνόμιζον ἐπὶ Θεῷ τὴν δόξαν ἑλεῖν. Κατασοφίζεται δὲ τὴν γραφὴν ὁ θεσπέσιος Παῦλος, καὶ πολὺ δὴ λίαν εὐτέχνως ἄγει πρὸς τὸ χρήσιμον, τὸν οὐκ ἐγνωσμένον αὐτοῖς Θεὸν, Χριστὸν εἶναι λέγων. Ὃν γὰρ ὑμεῖς, φησὶν, ἀγνοοῦντες εὐσεβεῖτε, τοῦτον ἐγὼ καταγγέλλω ὑμῖν. Ὁρᾷς ὅπως ἀπεκάλυψε τὸ φρέαρ, ἀπεκύλισε τὸν λίθον, τὴν ζωοποιὸν αὐτοῖς παρέδειξε γνῶσιν. Ἀσύγκριτος τοίνυν τῆς τῶν ποιμένων ἀγχινοίας ἡ διαφορά. Οἱ μὲν γὰρ, καίτοι λίαν ὄντες πολλοὶ, τῆς ἀληθοῦς περὶ Θεοῦ δόξης κατόπιν ᾔεσαν καὶ τῆς τῶν δογμάτων ἀσαφείας ἡττώμενοι, παρεφέροντο πρὸς τὸ δοκοῦν. Ὁ δὲ καίτοι μόνος ὢν παρετίθει τὴν ἀλήθειαν. Ἀπεκύλισε γὰρ τὸν λίθον μόνος ὁ Ἰακὼβ, καὶ τὰ ὑπὸ τὴν Ῥαχὴλ ποτίζει πρόβατα. Καὶ μέν τοι ἀξιέραστον ἡγεῖτο τὴν κόρην. Ἐφίλησε γὰρ, φησὶ, τὴν Ῥαχὴλ, καὶ ἀνεγνωρίζετο μὲν τῷ Λάβαν εὐθὺς, ὃς δὴ καὶ ἐφέστιον ἐποιεῖτο λοιπὸν ἀγάπης τε καὶ περιπλοκῶν ἠξίου τὸν ἀδελφόπαιδα, καὶ ἐν τοῖς ἀγχισπόροις κατελογίζετο. Ἔφη γάρ· Ἐκ τῶν ὀστῶν μου καὶ ἐκ τῶν σαρκῶν μου εἶ σύ. Ἑρμηνεύεται μὲν ἡ Ῥαχὴλ, Θεοῦ πρόβατον. Περιθείη δ’ ἄν τις αὐτῇ, καὶ μάλα εἰκότως, τῆς ἐξ ἐθνῶν Ἐκκλησίας τὸ σχῆμα. Αὕτη γάρ ἐστι τὸ τοῦ Χριστοῦ πρόβατον, τὸ τοῖς ἀρχαιοτέροις ποιμνίοις ἀναμιχθὲν, καὶ ταῖς τοῦ Σωτῆρος αὐλαῖς ἐνσεσηκασμένον. Τοιγάρτοι καὶ ἔφασκε· Καὶ ἄλλα πρόβατα ἔχω, ἃ οὐκ ἔστιν ἐκ τῆς αὐλῆς ταύτης. Κἀκεῖνά με δεῖ ἀγαγεῖν, καὶ τῆς φωνῆς μου ἀκούσουσι, καὶ γενήσεται μία ποίμνη, εἷς ποιμήν.","english":"They built an altar and inscribed upon it, \"To an Unknown God,\" that is, to a deity not known. But those men thought they were choosing the best opinion concerning God. The inspired Paul, however, cleverly manipulates the inscription and, with great skill, leads it to a useful purpose, saying that the God unknown to them is Christ. \"For the one,\" he says, \"whom you worship in ignorance, this one I proclaim to you.\" You see how he uncovered the well, rolled away the stone, and revealed to them life-giving knowledge. Incomparable, then, is the difference in the shrewdness of the shepherds. For the former, though very many, went after the true opinion about God and, overcome by the obscurity of the teachings, were carried away by what seemed plausible. But the latter, though alone, set forth the truth. For Jacob alone rolled away the stone and waters the sheep under Rachel. And indeed, he considered the maiden worthy of love. For he kissed Rachel, it says, and was immediately recognized by Laban, who then made him a member of his household and deemed him worthy of love and embraces as his nephew, and counted him among his nearest kin. For he said, \"You are from my bones and from my flesh.\" Rachel is interpreted as \"sheep of God.\" And one might, quite fittingly, attribute to her the form of the Church from the Gentiles. For she is the sheep of Christ, mingled with the older flocks and enclosed in the folds of the Savior. Therefore, he also said, \"I have other sheep which are not from this fold. I must lead them also, and they will hear my voice, and there will be one flock, one shepherd.","structure":"narrative","commentary":[{"unit":"scripture","kind":"scripture","basis":"text","lemma":"Ἀγνώστῳ Θεῷ","severity":"info","text":"Cyril refers to the altar inscription 'To an Unknown God' (Acts 17:23), which Paul reinterprets as referring to Christ.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"term","kind":"term","basis":"glossary","lemma":"Ῥαχὴλ","severity":"info","text":"Rachel is interpreted as 'sheep of God' (Θεοῦ πρόβατον), a symbolic etymology linking her to the Gentile Church.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"background","kind":"background","basis":"external","lemma":"Ἀγνώστῳ Θεῷ","severity":"info","text":"The altar to an unknown god is a known motif in Greco-Roman religion, but Cyril follows the Acts narrative where Paul uses it for Christian proclamation.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"structure","kind":"structure","basis":"text","lemma":"Ἀπεκύλισε γὰρ τὸν λίθον μόνος ὁ Ἰακώβ","severity":"info","text":"Cyril parallels Paul's 'rolling away the stone' with Jacob's action, linking the two as solitary revealers of truth.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"reception","kind":"reception","basis":"text","lemma":"Καὶ ἄλλα πρόβατα ἔχω","severity":"info","text":"Cyril cites a saying of Christ about other sheep (John 10:16), applying it to the inclusion of Gentile converts in the Church.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"caution","kind":"caution","basis":"text","lemma":"Ἀσύγκριτος τοίνυν τῆς τῶν ποιμένων ἀγχινοίας ἡ διαφορά","severity":"info","text":"The contrast between many Greek shepherds and the one true shepherd (Jacob/Paul) is rhetorical; Cyril's 'incomparable' may exaggerate for effect.","cites":[],"named_sources":[],"dropped_cites":[]}],"ambiguities":["The identity of the 'unknown god' in the inscription is ambiguous; Cyril follows Paul's interpretation as Christ, but the original pagan referent is unspecified."],"confidence":"high","notes":[]},{"i":184,"ref":"p184","source":"Ἐποίμαινον δὲ καὶ οἱ θεσπέσιοι μαθηταὶ τὴν Ἐκκλησίαν Χριστοῦ, ἤτοι τὰ ὑπ’ αὐτῇ νοούμενα λογικὰ θρέμματα, καὶ δὴ καὶ γεγόνασιν αὐτῆς ἐρασταὶ καὶ νυμφαγωγοὶ, παριστῶντες αὐτὴν τῷ Θεῷ παρθένον ἁγνὴν, μὴ ἔχουσαν σπῖλον, ἢ ῥυτίδα, ἤ τι τῶν τοιούτων· ἁγίον δὲ μᾶλλον καὶ ἄμωμον.\n\nε. Ὅτι δὲ καὶ τὴν τοῦ γένους ἀρχὴν, καὶ οἱονεὶ τὰς πρώτας τῆς ῥίζης ἐκβολὰς, ἐξ ἐθνῶν ἐσχήκασιν οἱ ἐξ Ἰσραὴλ, ἐκ τῶν τοῦ Λάβαν συνήσομεν λόγων. Ἀνὴρ γὰρ εἰδωλολάτρης κατησπάζετο τὸν Ἰακὼβ, καὶ ἐξ ὁμαίμονος αὐτὸν γενέσθαι φησὶ, δῆλον δὲ ὅτι Ῥεβέκκας· σάρκα τε αὐτὸν καὶ ὀστοῦν ἴδιον ἀπεκάλει. Κέκληται γὰρ ὁ θεσπέσιος Ἀβραὰμ ἐν ἀκροβυστίᾳ, τεθραμμένος ἐν γῇ Χαλδαίων ἔθεσί τε καὶ νόμοις τοῖς Ἑλληνικοῖς, καὶ σημεῖον ἔλαβε περιτομὴν, σφραγῖδα τῆς ἐν ἀκροβυστίᾳ πίστεως, κατὰ τὸ γεγραμμένον. Συγγενὴς οὖν ἄρα τοῖς ἐξ ἐθνῶν καὶ ὁ πρωτότοκος Ἰσραήλ· καίτοι νόμῳ διεσταλμένος, εἴς γε τὸ ἕτερος εἶναι δοκεῖν. Ἀλλ’ ἐν Χριστῷ γεγόνασιν ἒν οἱ δύο. Περιεῖλε γὰρ τὸ μεσολαβοῦν, καταργήσας τὸν ἐν γράμμασι νόμον, καὶ τὴν διιστῶσαν περιτομήν. Ἀνεκαινίσθημεν γὰρ εἰς ἕνα καινὸν ἄνθρωπον, σύσσωμά τε καὶ ὁμοψυχοῦντα τὰ ἔθνη τοῖς ἐξ Ἰσραήλ. Μονονουχὶ δὲ καὶ εἰς ταυτότητα συνενηνεγμένα διὰ τῆς ἐν πνεύματι κοινωνίας, ὁρᾶται λοιπόν. Ἔφη γάρ που Χριστὸς πρὸς τὸν ἐν οὐρανοῖς Πατέρα καὶ Θεόν· Θέλω ἵνα ὥσπερ ἐγὼ καὶ σὺ ἕν ἐσμεν, οὕτω καὶ αὐτοὶ ἐν ἡμῖν ἓν ὦσιν. Αὐτὸς γάρ ἐστιν ἡ εἰρήνη ἡμῶν, ὁ τὸ μεσότοιχον τοῦ φραγμοῦ λύσας, καθάπερ ἔφην ἀρτίως, καὶ θεὶς ἐκ μέσου τὸ διιστῶν, καὶ συνδέων ἡμᾶς οἷον εἰς ἑνότητα διὰ πνεύματος.","english":"The blessed disciples also shepherded the Church of Christ, that is, the rational flocks understood under her, and indeed they became her lovers and bridal attendants, presenting her to God as a pure virgin, having no stain, or wrinkle, or anything of the sort, but rather holy and blameless.\n\n5. That the origin of the race, and, as it were, the first offshoots of the root, the people of Israel had from the Gentiles, we shall understand from the words of Laban. For a man who was an idolater embraced Jacob, and says that he came from a kinswoman, clearly Rebecca, and called him his own flesh and bone. For the blessed Abraham was called in uncircumcision, brought up in the land of the Chaldeans with Greek customs and laws, and received circumcision as a sign, a seal of faith in uncircumcision, according to what is written. Therefore the firstborn Israel is also akin to those from the Gentiles, although separated by law, so as to appear to be other. But in Christ the two have become one. For he removed what intervened, abolishing the law in letters and the circumcision that divided. For we were renewed into one new man, the Gentiles being of one body and one soul with those from Israel. And they are now seen, almost, as brought together into identity through communion in spirit. For Christ said somewhere to the Father and God in heaven: \"I wish that, just as I and you are one, so also they may be one in us.\" For he himself is our peace, who dissolved the partition wall of the fence, as I just said, and removed what divides from the midst, and binds us together, as it were, into unity through spirit.","structure":"narrative","commentary":[{"unit":"sense","kind":"sense","basis":"text","lemma":"Ἐποίμαινον","severity":"info","text":"The verb 'shepherded' introduces the pastoral metaphor for the apostles' care of the Church, a common image in early Christian literature.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"term","kind":"term","basis":"glossary","lemma":"νυμφαγωγοὶ","severity":"info","text":"The term 'bridal attendants' (νυμφαγωγοί) is rare and emphasizes the apostles' role in presenting the Church as a pure bride to God, echoing the Song of Songs tradition.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"scripture","kind":"scripture","basis":"text","lemma":"Θέλω ἵνα ὥσπερ ἐγὼ καὶ σὺ ἕν ἐσμεν, οὕτω καὶ αὐτοὶ ἐν ἡμῖν ἓν ὦσιν","severity":"info","text":"Cyril attributes to Christ a saying not found in the canonical Gospels; it may be a paraphrase of John 17:21 or a citation from an apocryphal source.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"background","kind":"background","basis":"text","lemma":"ἐν ἀκροβυστίᾳ","severity":"info","text":"Cyril notes Abraham was 'in uncircumcision' before receiving circumcision, reflecting a typological reading that links pre-Mosaic patriarchs to Gentile origins.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"structure","kind":"structure","basis":"text","lemma":"ε.","severity":"info","text":"The Greek numeral ε (5) marks a new section, where Cyril transitions from ecclesiology to the Gentile ancestry of Israel, signaled by the phrase 'That the origin of the race...'","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"reception","kind":"reception","basis":"text","lemma":"τὸ μεσότοιχον τοῦ φραγμοῦ λύσας","severity":"info","text":"The image of Christ dissolving the 'partition wall of the fence' recalls Ephesians 2:14 and was used by Cyril to argue for the unity of Jews and Gentiles in the Church.","cites":[],"named_sources":[],"dropped_cites":[]}],"ambiguities":["The source of Christ's saying ('I wish that...') is uncertain; it may be a free paraphrase or from a non-canonical tradition.","The phrase 'Greek customs and laws' (Ἑλληνικοῖς) for Abraham's Chaldean upbringing is anachronistic, possibly reflecting Cyril's rhetorical conflation."],"confidence":"high","notes":[]},{"i":185,"ref":"p185","source":"Σημεῖον οὖν ἄρα, καὶ μάλα σαφὲς, τῆς ἐν πίστει τε καὶ πνευματικῆς ἑνώσεως τῶν δύο λαῶν τὸ περιπλέκεσθαι τῷ Ἰακὼβ τὸν Λάβαν, ὁμολογῆσαί τε ὅτι καὶ ὀστοῦν εἴη καὶ σὰρξ αὐτοῦ. Ὅτι δὴ πρὸς τούτοις ἕτερον, φέρε δὴ λέγωμεν, ἐξ αὐτῶν ἑλόντες τῶν ἱερῶν Γραμμάτων. Εἶπε γὰρ, φησὶ, Λάβαν τῷ Ἰακώβ· Ὅτι γὰρ ἀδελφός μου εἶ, οὐ δουλεύσεις μοι δωρεάν. Ἀπάγγειλόν μοι τίς ὁ μισθός σού ἐστι. Τῷ δὲ Λάβαν ἦσαν δύο θυγατέρες, ὄνομα τῇ μείζονι Λεία, καὶ ὄνομα τῇ νεωτέρᾳ Ῥαχήλ. Οἱ δὲ ὀφθαλμοὶ Λείας ἀσθενεῖς, Ῥαχὴλ δὲ ἦν καλὴ τῷ εἴδει καὶ ὡραία τῇ ὄψει σφόδρα. Ἠγάπησε δὲ Ἰακὼβ τὴν Ῥαχὴλ, καὶ εἶπε· Δουλεύσω σοι ἑπτὰ ἔτη περὶ Ῥαχὴλ τῆς θυγατρός σου τῆς νεωτέρας. Εἶπε δὲ αὐτῷ Λάβαν· Βέλτιον δοῦναί με αὐτὴν σοὶ, ἢ δοῦναί με αὐτὴν ἀνδρὶ ἑτέρῳ. Οἴκησον μετ’ ἐμοῦ. Καὶ ἐδούλευσεν Ἰακὼβ περὶ Ῥαχὴλ ἔτη ἑπτά. Καὶ ἦσαν ἐναντίον αὐτοῦ ὡσεὶ ἡμέραι ὀλίγαι, παρὰ τὸ ἀγαπᾷν αὐτὸν αὐτήν. Εἶπε δὲ Ἰακὼβ τῷ Λάβαν· Δός μοι τὴν γυναῖκά μου. Πεπλήρωνται γὰρ αἱ ἡμέρα· μου, ὅπως εἰσέλθω πρὸς αὐτήν. Συνήγαγε δὲ Λάβαν πάντας τοὺς ἄνδρας τοῦ τόπου, καὶ ἐποίησε γάμον. Καὶ ἐγένετο ἑσπέρα. Καὶ λαβὼν Λάβαν Λείαν τὴν θυγατέρα αὐτοῦ, εἰσήγαγε αὐτὴν πρὸς Ἰακώβ. Καὶ εἰσῆλθε πρὸς αὐτὴν Ἰακώβ. Ἔδωκε δὲ Λάβαν Ζελφὰν τὴν παιδίσκην αὐτοῦ, Λείᾳ τῇ θυγατρὶ αὐτοῦ παιδίσκην. Ἐγένετο δὲ πρωΐ, καὶ ἰδοὺ ἦν Λεία. Εἶπε δὲ Ἰακὼβ τῷ Λάβαν· Τί τοῦτο ἐποίησάς μοι; οὐ περὶ Ῥαχὴλ ἐδούλευσα παρὰ σοί; Καὶ ἵνα τί παρελογίσω με; Εἶπε δὲ Λάβαν· Οὐκ ἔστιν οὕτως ἐν τῷ τόπῳ ἡμῶν, δοῦναι τὴν νεωτέραν πρινὴ τὴν πρεσβυτέραν·","english":"Therefore, it is a sign, and a very clear one, of the faith and spiritual union of the two peoples that Laban embraced Jacob and confessed that he was his bone and flesh. But in addition to this, let us also take another point from the sacred writings themselves. For it says, Laban said to Jacob: \"Since you are my brother, you shall not serve me for nothing. Tell me what your wages are.\" Now Laban had two daughters; the elder was named Leah, and the younger Rachel. Leah's eyes were weak, but Rachel was beautiful in form and very fair in appearance. Jacob loved Rachel and said: \"I will serve you seven years for Rachel, your younger daughter.\" Laban said to him: \"It is better for me to give her to you than to give her to another man. Dwell with me.\" And Jacob served for Rachel seven years. And they seemed to him like a few days, because of his love for her. Then Jacob said to Laban: \"Give me my wife, for my days are fulfilled, that I may go in to her.\" Laban gathered all the men of the place and made a wedding. And when evening came, Laban took his daughter Leah and brought her in to Jacob. And Jacob went in to her. Laban also gave Zilpah, his maidservant, to Leah his daughter as a maidservant. When morning came, behold, it was Leah. Jacob said to Laban: \"What have you done to me? Did I not serve you for Rachel? Why have you deceived me?\" Laban said: \"It is not our custom in this place to give the younger before the elder.","structure":"narrative","commentary":[{"unit":"sense","kind":"sense","basis":"text","lemma":"Σημεῖον οὖν ἄρα","severity":"info","text":"Cyril introduces the episode as a clear sign of spiritual union, framing the narrative typologically.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"scripture","kind":"scripture","basis":"text","lemma":"Λάβαν τῷ Ἰακώβ","severity":"info","text":"Cyril paraphrases Genesis 29:15–26, where Laban deceives Jacob by substituting Leah for Rachel.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"background","kind":"background","basis":"text","lemma":"ὀστοῦν εἴη καὶ σὰρξ αὐτοῦ","severity":"info","text":"The phrase 'bone and flesh' echoes the Hebrew idiom for kinship (cf. Gen 29:14), which Cyril reads as a type of ecclesial unity.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"structure","kind":"structure","basis":"text","lemma":"ἕτερον, φέρε δὴ λέγωμεν","severity":"info","text":"Cyril signals a transition to a second scriptural proof, typical of his exegetical method of accumulating typological arguments.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"reception","kind":"reception","basis":"text","lemma":"Λείαν ... Ῥαχήλ","severity":"info","text":"Cyril’s allegorical reading of Leah and Rachel as types of the two peoples (Israel and the Church) is a standard patristic trope, found also in Origen and Jerome.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"caution","kind":"caution","basis":"text","lemma":"παρελογίσω με","severity":"caution","text":"The verb 'παρελογίσω' ('you deceived me') is a hapax in Cyril’s Pentateuch commentary; its force underscores the moral typology of Laban’s trickery.","cites":[],"named_sources":[],"dropped_cites":[]}],"ambiguities":["The Greek text does not specify whether Cyril is quoting the Septuagint directly or paraphrasing; the phrase 'εἶπε γὰρ, φησὶ' suggests a citation formula, but the exact source is not given."],"confidence":"high","notes":[]},{"i":186,"ref":"p186","source":"συντέλεσον οὖν τὰ ἕβδομα ταύτης, καὶ δώσω σοι καὶ ταύτην ἀντὶ τῆς ἐργασίας, ἧς ἐργᾷ παρ’ ἐμοὶ ἑπτὰ ἔτη ἕτερα· ἐποίησε δὲ Ἰακὼβ οὕτως, καὶ ἀνεπλήρωσε τὰ ἕβδομα ταύτης. Καὶ ἔδωκεν αὐτῷ Λάβαν Ῥαχὴλ τὴν θυγατέρα αὐτοῦ αὐτῷ γυναῖκα. Ἔδωκε δὲ Λάβαν Ῥαχὴλ τῇ θυγατρὶ αὐτοῦ Βάλλαν, τὴν παιδίσκην αὐτοῦ αὐτῇ παιδίσκην, καὶ εἰσῆλθε πρὸς Ῥαχήλ. Ἠγάπησε δὲ Ῥαχὴλ μᾶλλον ἢ Λείαν, καὶ ἐδούλευσεν αὐτῷ ἑπτὰ ἔτη ἕτερα.\n\nϛ. Τὰ μὲν οὖν ἐκ τῆς ἱστορίας, οὐδενὸς ἂν δέοιτο λόγου πρὰς διασάφησιν· ἄναντες γὰρ ἐν αὐτοῖς παντελῶς οὐδέν. Πλὴν εἴ τις ἐκεῖνο λέγοι τῶν τὰ τοιάδε φιλοκρινεῖν εἰωθότων· Οὐ γὰρ τῶν ἄγαν ἀπηχεστάτων λελόγισται παρ’ ἡμῖν, τὸ δυοῖν εὐθὺς ὁμιλῆσαι γάμοιν, καὶ δὴ καὶ γυναίων εἰσοικίσασθαι ξυνωρίδα, καὶ τοῦτο ἀδελφῶν· πρὸς τοῦτό φαμεν, ὅτι τοῖς ἀρχαιοτέροις ὅλος ἦν ὁ τοῦ βίου σκοπὸς εἰς πολυπαιδίαν· καὶ δὴ καὶ ἐν μοίρᾳ τῆς ἀνωτάτω πασῶν εὐημερίας τὸ χρῆμα λελόγιστο. Ἀπήλλακτο δὲ καὶ μώμου παντὸς τὸ οὐ μόναις δυσὶν, ἀλλὰ καὶ ἔτι πλείοσι συγκατευνάζεσθαι γυναιξὶν, εἰς πλῆθος ἀμέτρητον τὸ γένος ἐκτείνοντας. Καὶ γοῦν ἐν εὐλογίας τάξει παρὰ Θεοῦ τὴν τεκνογονίαν ἐδέχοντο. Κατεπηγγέλλετο δὲ καὶ αὐτὸς ὁ τῶν ὅλων Δεσπότης καὶ τοῖς ἄνωθεν καὶ πρὸ Μωσέως ἁγίοις χαριεῖσθαι τὸ δῶρον, καὶ αὐτοῖς δὲ τοῖς λαχοῦσι τὴν διὰ νόμου παιδαγωγίαν. Ἔφη γὰρ, ὅτι Οὐκ ἔσται ἄγονος οὐδὲ χήρα ἐν υἱοῖς Ἰσραήλ. Καὶ οὐκ ἐν τάξει νόμου παραδεξόμεθα τὴν φωνὴν, ἐπαγγελίαν δὲ μᾶλλον εἶναί φαμεν. Τὰ μὲν γὰρ ὅσα ἐστὶν ἐφ’ ἡμῖν, θεσμοῖς ὑποφέρεται, καὶ μάλα ὀρθῶς·","english":"Complete the seven years of this one, and I will give you this one as well in return for the labor you will work for me for another seven years. Jacob did so, and completed the seven years of this one. And Laban gave him Rachel, his daughter, to him as a wife. Laban also gave to Rachel, his daughter, Bilhah, his maidservant, to her as a maidservant, and he went in to Rachel. And he loved Rachel more than Leah, and he served him for another seven years.\n\nNow, as for the historical account, it would require no word for clarification, for there is nothing at all difficult in it. However, if someone among those accustomed to scrutinize such matters should say this: For it is not considered among us as utterly discordant to have intercourse with two marriages at once, and indeed to bring in a pair of women, and this of sisters. To this we say that for the ancients the whole aim of life was directed toward having many children, and indeed this matter was considered among the highest of all blessings. And it was free from all blame not only to sleep with two, but even with more women, extending the race to an immeasurable multitude. And indeed, they received childbearing as a blessing from God. And the Lord of all himself promised to grant this gift both to the saints before Moses and to those who received the education through the law. For he said, \"There will be no barren woman nor widow among the sons of Israel.\" And we will not receive this utterance in the manner of a law, but we say it is rather a promise. For all things that are within our power are subject to laws, and rightly so.","structure":"narrative","commentary":[{"unit":"sense","kind":"sense","basis":"text","lemma":"συντέλεσον οὖν τὰ ἕβδομα ταύτης","severity":"info","text":"Cyril paraphrases the biblical narrative (Gen 29:27-30) to set up his allegorical reading, compressing Jacob's second seven-year service for Rachel.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"scripture","kind":"scripture","basis":"text","lemma":"Οὐκ ἔσται ἄγονος οὐδὲ χήρα ἐν υἱοῖς Ἰσραήλ","severity":"info","text":"Cyril cites a promise not found verbatim in the LXX; it may be a conflation of Deut 7:14 and Exod 22:25 (LXX) or a paraphrase of God's blessing of fertility.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"background","kind":"background","basis":"text","lemma":"τοῖς ἀρχαιοτέροις","severity":"info","text":"Cyril defends polygamy among the patriarchs by appealing to the ancient priority of πολυπαιδία (many children), a common topos in early Christian apologetic for Old Testament practices.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"structure","kind":"structure","basis":"text","lemma":"ϛ","severity":"info","text":"The Coptic numeral ϛ (6) marks a new section where Cyril transitions from the literal narrative to a defense of Jacob's polygamy, typical of his Glaphyra method.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"reception","kind":"reception","basis":"text","lemma":"οὐδενὸς ἂν δέοιτο λόγου πρὸς διασάφησιν","severity":"info","text":"Cyril claims the historical account needs no explanation, but then immediately addresses a potential objection, showing his awareness of contemporary criticism of polygamy.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"caution","kind":"caution","basis":"text","lemma":"ἐν εὐλογίας τάξει παρὰ Θεοῦ τὴν τεκνογονίαν ἐδέχοντο","severity":"caution","text":"Cyril's assertion that childbearing was received as a blessing from God may conflate divine command with cultural practice; the LXX does not explicitly endorse polygamy as a blessing.","cites":[],"named_sources":[],"dropped_cites":[]}],"ambiguities":["The Coptic text uses ϛ as a section marker, but its exact function in the manuscript tradition is unclear; it may indicate a new chapter or a marginal note.","The scriptural citation 'Οὐκ ἔσται ἄγονος οὐδὲ χήρα' is not a direct LXX quotation; its source is uncertain."],"confidence":"high","notes":[]},{"i":187,"ref":"p187","source":"τὰ δὲ ὅσα τῶν πραγμάτων οὐκ ἐφ’ ἡμῖν, ἀλλ’ ἐν τοῖς τῆς φύσεως νόμοις ἔχει τὸ ἀποτέλεσμα, νόμον οὐκ ἔχει τὸν βραβευτήν. Πρόδηλον οὖν ἄρα, καὶ οὐδενὶ τῶν ὄντων ἀσυμφανὲς, ὡς οὐκ ἂν προστέταχεν ὁ Δημιουργὸς μὴ εἶναι στεῖραν ἢ ἄγονον ἐν υἱοῖς Ἰσραήλ. Ἀλλ’ εἰ γένοιντο τοῦ νόμου φύλακες, καρποφόρους ἀποφαίνειν ὡς Θεὸς ἐπηγγέλλετο. Οὐκοῦν ἐν σπουδῇ μὲν τοῖς ἀρχαιοτέροις καὶ ἐν εὐκλείας τάξει λελόγιστο τῆς πολυπαιδίας τὸ χρῆμα. Μετατιθέμεθα δὲ ἡμεῖς ἐν Χριστῷ, πρὸς τὸ χρῆναι μᾶλλον καρποφορεῖν ἐν πνεύματι· τὸν μὲν γάμον οὐκ ἀτιμάζοντες, αἱρούμενοι δὲ τὸ ὑπὲρ τοῦτο λίαν καὶ ψήφῳ τῇ ὑπερτάτῃ στεφανούμενον παρά τε τῇ θεοπνεύστῳ Γραφῇ, τὸ ἀπερισπάστως, φημὶ, προσεδρεύειν Θεῷ, καὶ μὴ μερίζεσθαί ποι πρὸς τὰ ἐν κόσμῳ. Ὁ γὰρ ἄγαμος, φησὶν ὁ Παῦλος, μεριμνᾷ τὰ τοῦ Κυρίου· ὁ δὲ γεγαμηκὼς μεριμνᾷ τὰ τοῦ κόσμου, πῶς ἀρέσει τῇ γυναικὶ, καὶ μεμέρισται.\n\nΖ. Ἄλις δὴ οὖν ἡμῖν τοῦ περὶ τούτων λόγου. Φέρε δὴ θεωρήσωμεν, τοῖς πνευματικοῖς θεωρήμασι τὸν νοῦν ἐνιέντες· ἐκεῖνο διενθυμούμενοι, καὶ μάλα ὀρθῶς, ὡς οὐκ ἄμισθος ἦν τοῖς ἁγίοις ἀποστόλοις ὁ ἐπὶ τοῖς κηρύγμασι πόνος, οὔτε μὴν ἀγέραστος ὁ ἰδρώς. Ἔφη γὰρ ὁ Λάβαν πρὸς Ἰακώβ· Οὐ δουλεύσεις μοι δωρεάν. Ἐποιοῦντο δὲ καὶ οἱ θεσπέσιοι μαθηταὶ, λαμπρῶν αὐχημάτων ὑπόθεσιν τὴν τῶν πιστευόντων ἐν ἀρχαῖς πληθύν. Προσεφώνει γοῦν ὁ Παῦλος αὐτοῖς· Χαρὰ καὶ στέφανός μου. Ὑπομνῆσαι δὲ δεῖν ἀναγκαίως ὑπολαμβάνω τῶν ἐν ἀρχαῖς ἡμῖν χρειωδέστατα παρειλημμένων.","english":"But those matters whose outcome does not depend on us, but lies in the laws of nature, have no law as their arbiter. It is therefore evident, and not unclear to anyone, that the Creator would not have commanded that there be no barren or childless woman among the sons of Israel. But if they were to be guardians of the law, He promised as God to make them fruitful. Thus, among the ancients, the matter of having many children was considered a matter of zeal and ranked among glorious things. But we, in Christ, are transformed toward the need to be fruitful rather in spirit: not dishonoring marriage, but choosing what is far above it and crowned with the highest vote both in inspired Scripture—namely, to attend to God without distraction and not to be divided toward worldly things. For the unmarried man, says Paul, cares for the Lord's affairs; but the married man cares for worldly affairs, how to please his wife, and is divided.\n\nEnough, then, of our discourse on these matters. Come, let us now consider, applying our mind to spiritual reflections, bearing in mind—and quite rightly—that the labor of the holy apostles in their preaching was not without reward, nor their toil without honor. For Laban said to Jacob: \"You will not serve me for nothing.\" And the divine disciples also made the multitude of believers in the early days the subject of splendid boasts. Thus Paul addressed them: \"My joy and crown.\" And I think it necessary to recall what we have most usefully taken up at the beginning.","structure":"narrative","commentary":[{"unit":"sense","kind":"sense","basis":"text","lemma":"τὰ δὲ ὅσα τῶν πραγμάτων οὐκ ἐφ’ ἡμῖν","severity":"info","text":"Cyril distinguishes matters within human control from those governed by natural law, a Stoic-influenced ethical framework common in Greek patristic thought.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"scripture","kind":"scripture","basis":"text","lemma":"ὁ ἄγαμος ... μεριμνᾷ τὰ τοῦ Κυρίου","severity":"info","text":"Cyril paraphrases 1 Corinthians 7:32-34 (Paul's discussion of marriage and celibacy), though not a direct quotation; the allusion supports his ascetic reading.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"scripture","kind":"scripture","basis":"text","lemma":"Χαρὰ καὶ στέφανός μου","severity":"info","text":"Cyril cites Paul addressing the disciples as 'my joy and crown,' likely echoing Philippians 4:1 or a similar Pauline expression of affection for his converts.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"background","kind":"background","basis":"text","lemma":"οὐκ ἄμισθος ἦν τοῖς ἁγίοις ἀποστόλοις ὁ ἐπὶ τοῖς κηρύγμασι πόνος","severity":"info","text":"Cyril defends the apostolic mission as divinely rewarded, countering any notion that preaching is without merit—a theme in early Christian apologetics against Judaizing critiques.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"structure","kind":"structure","basis":"text","lemma":"Ζ. Ἄλις δὴ οὖν ἡμῖν τοῦ περὶ τούτων λόγου","severity":"info","text":"The particle 'Ζ.' marks a transition from moral exhortation to spiritual allegory, a common structural cue in Cyril's Glaphyra to shift from literal to typological interpretation.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"reception","kind":"reception","basis":"text","lemma":"Μετατιθέμεθα δὲ ἡμεῖς ἐν Χριστῷ","severity":"info","text":"Cyril's claim that Christians are 'transformed in Christ' toward spiritual fruitfulness reflects a key Alexandrian theme of spiritual progress, later influential in monastic and ascetic traditions.","cites":[],"named_sources":[],"dropped_cites":[]}],"ambiguities":["The Coptic Vorlage for this Greek passage is not extant; the Greek text is the source. The phrase 'Ζ.' may be a scribal or editorial marker, possibly indicating a new section or speaker, but its exact function is uncertain."],"confidence":"high","notes":[]},{"i":188,"ref":"p188","source":"Ἔφην γὰρ, ὅτι τὸ πρόσωπον Ἰακὼβ ὡς ἐν θεωρίαις πνευματικαῖς ὑποδύεται μὲν ἔσθ’ ὅτε τῶν ἁγίων ἀποστόλων ὁ χορὸς, ὡς ἀπαρχὴ γεγονὼς τῶν ἡγιασμένων ἐν πνεύματι, καὶ ἐν πίστει δεδικαιωμένων· ὁτὲ δὲ αὖ καὶ αὐτὸς ὁ Χριστὸς, ὡς τῆς ἀνανεουμένης εἰς ἀφθαρσίαν ἀνθρωπότητος ἀπαρχὴ, ὡς πρωτότοκος ἐν πολλοῖς ἀδελφοῖς, ὡς δεύτερος Ἀδὰμ, καὶ ῥίζα τοῦ γένους δευτέρα μετὰ τὴν πρώτην. Περιτρέπει τοίνυν ὁ λόγος ἀεὶ τῶν θεωρημάτων τὸν σκοπὸν, ᾗπερ ἂν ἰέναι πρέποι. Τὸ γάρ τοι διαμαρτεῖν λογισμοῦ τοῦ καθήκοντος, ἀκαλλεστέραν ἐργάσεται τῶν θεωρημάτων τὴν ἀπόδοσιν. Φορέσει δὴ οὖν εἴς γε τὸ παρὸν τὸ Ἰακὼβ πρόσωπον ὁ Ἐμμανουὴλ, ὁ ἐξ οὐρανοῦ νυμφίος, ὁ τὰς Λάβαν θυγατέρας οἷον οὐκ ἀνιδρωτὶ λαβών. Ἴδιον μὲν γὰρ τῆς ἀνωτάτω πασῶν οὐσίας, τὸ ἀκονιτὶ κατορθοῦν, ἅπερ ἂν ἕλοιτο δρᾷν. Ἔφη γάρ που περὶ αὐτῆς καὶ ὁ μακάριος προφήτης Ἡσαΐας· Ὄτι οὐ πεινάσει, οὐδὲ κοπιάσει, οὐδέ ἐστιν ἐξεύρεσις τῆς φρονήσεως αὐτοῦ. Κατ’ οὐδένα γὰρ τρόπον ἐπιδεὲς τὸ Θεῖον, ἀλλ’ ἔστι παντέλειον ἐν ἑαυτῷ, οὐκ εἰσποιητὸν ἔχον τὸ δυναμοῦσθαι πρός τινος, οὔτε μὴν νόμῳ σωμάτων τροφαῖς ἢ ποτοῖς νευρούμενον· ἀλλ’ αὐτὸ, φύσει δύναμις. Τοιγάρτοι καὶ στερεοῖ μὲν οὐρανοὺς, διανέμει δὲ τὸ δύνασθαι μετ’ ἐξουσίας, οἷς ἂν ἕλοιτο τυχόν. Ἀλλ’ ὥσπερ, καίτοι λυπεῖσθαι μὴ πεφυκὸς, λυπεῖσθαι λέγεται (φησὶ γάρ που πρὸς τὴν τῶν Ἰουδαίων μητέρα, δῆλον δὲ ὅτι τὴν Συναγωγήν· Καὶ ἐλύπεις με ἐν πᾶσι τούτοις. Γράφει δέ που καὶ ὁ θεσπέσιος Παῦλος· Καὶ μὴ λυπεῖτε τὸ Πνεῦμα τὸ ἅγιον τοῦ Θεοῦ τὸ κατοικοῦν ἐν ὑμῖν)·","english":"I said that the person of Jacob, as in spiritual contemplations, sometimes assumes the role of the chorus of the holy apostles, as the firstfruits of those sanctified in spirit and justified in faith; and at other times, again, it assumes that of Christ himself, as the firstfruits of humanity renewed for incorruption, as the firstborn among many brothers, as a second Adam, and as a second root of the race after the first. The discourse, therefore, always turns the aim of the contemplations in whichever direction it is fitting to go. For to miss the appropriate reasoning renders the exposition of the contemplations less beautiful. So, for the present, the person of Jacob will be borne by Emmanuel, the bridegroom from heaven, who took Laban's daughters not without sweat. For it is characteristic of the highest substance of all to accomplish without effort whatever it might choose to do. For the blessed prophet Isaiah said somewhere about it: \"That it will not hunger, nor will it labor, nor is there any invention of its wisdom.\" For in no way is the Divine deficient, but it is completely perfect in itself, not having its power derived from another, nor is it strengthened by the law of bodily foods or drinks; but it is itself power by nature. Therefore, it strengthens the heavens and distributes the ability with authority to whomever it might choose. But just as, although it is not naturally disposed to grieve, it is said to grieve (for it says somewhere to the mother of the Jews, clearly the Synagogue: \"And you grieved me in all these things.\" And the divine Paul also writes somewhere: \"And do not grieve the Holy Spirit of God dwelling in you\").","structure":"narrative","commentary":[{"unit":"sense","kind":"sense","basis":"text","lemma":"τὸ πρόσωπον Ἰακὼβ","severity":"info","text":"Cyril explains that the person of Jacob in spiritual contemplations can represent either the chorus of apostles or Christ himself, showing a typological flexibility.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"term","kind":"term","basis":"glossary","lemma":"ἀπαρχὴ","severity":"info","text":"The term 'firstfruits' (ἀπαρχὴ) is used for both the apostles and Christ, indicating a sacrificial and representative role in salvation history.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"scripture","kind":"scripture","basis":"text","lemma":"Isaiah quotation","severity":"info","text":"Cyril cites Isaiah (likely Isa 40:28 LXX) to assert that the divine nature does not hunger or labor, supporting the idea of God's self-sufficiency.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"scripture","kind":"scripture","basis":"text","lemma":"Pauline reference","severity":"info","text":"Cyril references Paul (possibly 1 Cor 3:16 or Eph 4:30) about not grieving the Holy Spirit, illustrating how divine attributes can be described in human terms.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"background","kind":"background","basis":"text","lemma":"Emmanuel as bridegroom","severity":"info","text":"Cyril calls Christ 'Emmanuel, the bridegroom from heaven' who took Laban's daughters, allegorizing Jacob's marriage as Christ's union with the church or humanity.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"structure","kind":"structure","basis":"text","lemma":"discourse turning the aim","severity":"info","text":"Cyril notes that the discourse turns the aim of contemplations as needed, indicating a deliberate hermeneutical method in his typological exegesis.","cites":[],"named_sources":[],"dropped_cites":[]}],"ambiguities":["The specific Isaiah verse is not identified; the phrase 'οὐ πεινάσει, οὐδὲ κοπιάσει' may be a loose citation. The Pauline reference is also vague; the exact epistle and verse are not given."],"confidence":"high","notes":[]},{"i":189,"ref":"p189","source":"οὕτω κἂν εἰ λέγοιτο καμεῖν, οὐχ ὅτι γέγονεν ἐν αἰσθήσει πόνου, τὰ τοιάδε φαμέν· ἀλλ’ ὅτι πονεῖν εἴπερ ἦν αὐτῷ ἔθος, πέπονθεν ἂν, τὰ ὑπερμεγέθη τῶν πραγμάτων καὶ ἐξαίρετα κατορθῶν, καὶ αὐτὰ, ἐφ’ οἷς ἦν εἰκὸς δεινοὺς καὶ πικροὺς ἀνατλῆναι πόνους, εἰ τῶν καθ’ ἡμᾶς τις ἦν. Οὐκοῦν ἐκ τῶν ἀνθρωπίνων ἰόντες εἰς ἐννοίας τὰς ὑπερτάτω, μονονουχὶ πόνῳ καὶ ἱδρῶτι καταμεθύουσαν καταθρήσαιμεν ἂν τὴν ὑπὲρ ἡμῶν φροντίδα τῆς ἀκηράτου φύσεως. Αὐτήν γε μὴν ἀπαλλάξομεν ἀναγκαίως τοῦ πονεῖν· ἐπεί τοι μὴ καθ’ ἡμᾶς, μᾶλλον δὲ καὶ ὑπὲρ πᾶσαν τὴν κτίσιν, ταῖς ἰδίαις ὑπεροχαῖς ἐμφιλοχωροῦσά τε καὶ ἐρηρεισμένη. Οὐκ ἀμισθὶ τοιγαροῦν, ἀλλ’ οὐδὲ ἱδρῶτος δίχα Χριστὸς πρώτην μὲν συνηγάγετο τὴν Ἰουδαίων Συναγωγὴν, ἣν ἐν σχήματι τῷ τῆς Λείας παραληψόμεθα. Διερμηνεύεται γὰρ κοπιῶσα καὶ ἀνανεουμένη. Κεκοπίακε δὲ ταῖς Αἰγυπτίων πλεονεξίαις κατηχθισμένη, καὶ τὸν δυσφόρητον ἔχουσα τῆς δουλείας ζυγόν. Καὶ μὴν καὶ ἀνενεώθη πρὸς τὸ πατρῷον σέβας. Μετεπλάττετο δὲ ὥσπερ ἐκ λατρείας εἰδωλομανοῦς ἐπὶ τὸ εἰδέναι λοιπὸν τίς ὁ φύσει καὶ ἀληθῶς ἐστι Θεός. Ἐπεφώνει γὰρ αὐτοῖς διὰ Μωσέως· Ἄκουε, Ἰσραὴλ, Κύριος ὁ Θεός σου Κύριος εἷς ἐστι· καὶ τὸ, Οὐκ ἔσονταί σοι θεοὶ ἕτεροι πλὴν ἐμοῦ. Ἀλλ’ ἐπεθύμει μὲν ὁ Χριστὸς τῆς Ῥαχὴλ ἐν ἀρχαῖς, τουτέστι, τῆς ἐξ ἐθνῶν Ἐκκλησίας. Τοιγάρτοι ἔφασκε περὶ τῆς Ἰουδαίων Συναγωγῆς πρὸς τὸν ἱεροφάντην Μωσέα· Λελάληκα πρὸς σὲ ἅπαξ καὶ δὶς, λέγων· Ἑώρακα τὸν λαὸν τοῦτον, καὶ ἰδοὺ λαὸς σκληροτράχηλός ἐστιν.","english":"Thus, even if it is said that he labored, we do not mean that he experienced the sensation of toil; rather, we say that if it had been his custom to labor, he would have suffered, accomplishing the most immense and exceptional deeds, and those for which it would have been fitting to endure terrible and bitter labors, if he were one of us. Therefore, proceeding from human conceptions to the highest thoughts, we would almost see, as if intoxicated with toil and sweat, the care for us of the pure nature. Yet we must necessarily exempt that nature itself from laboring, since it is not like us, but rather, above all creation, it abides and is firmly established in its own preeminences. Not without reward, then, nor without sweat, did Christ first gather together the Jewish Synagogue, which we will take up in the figure of Leah. For she is interpreted as \"laboring and being renewed.\" It had labored, weighed down by the greed of the Egyptians and bearing the unbearable yoke of slavery. And indeed it was renewed to the ancestral reverence. It was reshaped, as it were, from idolatrous worship to henceforth knowing who is by nature and truly God. For he proclaimed to them through Moses: \"Hear, O Israel, the Lord your God, the Lord is one,\" and, \"You shall have no other gods besides me.\" But Christ desired Rachel from the beginning, that is, the Church from the nations. Therefore he said concerning the Jewish Synagogue to the hierophant Moses: \"I have spoken to you once and twice, saying: I have seen this people, and behold, they are a stiff-necked people.","structure":"narrative","commentary":[{"unit":"term","kind":"term","basis":"glossary","lemma":"Λείας","severity":"info","text":"Leah (Λεία) is interpreted here as 'laboring and being renewed' (κοπιῶσα καὶ ἀνανεουμένη), a symbolic figure for the Jewish Synagogue.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"term","kind":"term","basis":"glossary","lemma":"Ῥαχὴλ","severity":"info","text":"Rachel (Ῥαχήλ) represents the Church from the nations (ἡ ἐξ ἐθνῶν Ἐκκλησία), contrasting with Leah as the Synagogue.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"scripture","kind":"scripture","basis":"text","lemma":"Ἄκουε, Ἰσραὴλ, Κύριος ὁ Θεός σου Κύριος εἷς ἐστι","severity":"info","text":"Cyril quotes Deuteronomy 6:4 (LXX) as a proclamation through Moses, emphasizing monotheism.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"scripture","kind":"scripture","basis":"text","lemma":"Οὐκ ἔσονταί σοι θεοὶ ἕτεροι πλὴν ἐμοῦ","severity":"info","text":"This echoes Exodus 20:3 (LXX) or a similar prohibition of other gods, reinforcing the exclusive worship of God.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"scripture","kind":"scripture","basis":"text","lemma":"Λελάληκα πρὸς σὲ ἅπαξ καὶ δὶς, λέγων· Ἑώρακα τὸν λαὸν τοῦτον, καὶ ἰδοὺ λαὸς σκληροτράχηλός ἐστιν","severity":"info","text":"Cyril adapts Exodus 32:9 (LXX) where God speaks to Moses about the stiff-necked people, here applied to the Jewish Synagogue.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"background","kind":"background","basis":"text","lemma":"τῆς ἀκηράτου φύσεως","severity":"info","text":"The phrase 'pure nature' (ἀκηράτου φύσεως) refers to the divine nature of Christ, which Cyril insists is exempt from human toil, consistent with his miaphysite Christology.","cites":[],"named_sources":[],"dropped_cites":[]}],"ambiguities":["The Coptic text is not provided; the Greek is the source. The phrase 'τῆς ἀκηράτου φύσεως' could be read as referring to the divine nature in general or specifically to Christ's nature; Cyril's context favors the latter."],"confidence":"high","notes":[]},{"i":190,"ref":"p190","source":"Ἔασόν με ἐξολοθρεῦσαι αὐτοὺς, καὶ ἐξαλείψω τὸ ὄνομα αὐτῶν ὑποκάτωθεν τοῦ στερεώματος τοῦ οὐρανοῦ, καὶ ποιήσω σε εἰς ἔθνος μέγα καὶ ἰσχυρὸν, καὶ πολὺ μᾶλλον ἢ τοῦτο. Ἀλλ’ ἦν ἀνάγκη τοὺς ἐλαφρὸν ἕτι καὶ εὐπαρακόμιστον ἔν γε δὴ σφίσιν αὐτοῖς ἔχοντας νοῦν, οὐκ εὐθὺς διᾴττειν ἐπὶ τὸ τέλειον, καὶ τὴν ἐπέκεινα νοῦ καὶ τῆς ἐξ αὐτοῦ φρονήσεως παίδευσιν, φημὶ δὴ τὴν εὐαγγελικὴν, προκατηχεῖσθαι δὲ μᾶλλον διὰ τῶν ὑποβεβηκότων, μονονουχὶ καὶ προγύμνασμα τῆς ἐν Χριστῷ ζωῆς ποιεῖσθαι τὴν νομικήν. Οὐκοῦν ἐπεθύμει μὲν τῆς νεωτέρας ἐν ἀρχαῖς, τουτέστι, τῆς ἐξ ἐθνῶν Ἐκκλησίας ὁ ἐξ οὐρανοῦ νυμφίος. Προεισοικίζεται δὲ ὥσπερ τὴν πρεσβυτέραν οἱονεί πως οὐκ ἀμογητί. Δεδούλευκε γὰρ ὑπὲρ Λείας ὁ Ἰακώβ. Ὅτι δὲ πολλοῖς καὶ μεγάλοις ἐξῄρηται πόνοις τῆς Αἰγυπτίων δουλείας ὁ Ἰσραὴλ, οὐκ ἀσυμφανές. Ὅλη γὰρ αὐτοῖς πεπολέμηκεν ἡ κτίσις. Σημεῖον οὖν ἄρα τοῦ μὴ ἀνιδρωτὶ λελυτρῶσθαι τὸν Ἰσραὴλ, καὶ Θεοῦ γενέσθαι λοιπὸν διὰ τῆς ἐν νόμῳ λατρείας ἡ τοῦ Ἰακὼβ δουλεία, τελουμένη που πάντως οὐκ ἄνευ μόχθου. Συντετελεσμένων δὲ τῶν ἑβδόμων τῆς πρεσβυτέρας, ἠγάγετο τὴν Ῥαχὴλ, τουτέστι, τὴν νεωτέραν, τὴν καὶ ἐν ἀρχαῖς ποθουμένην. Εἰσκέκληται γὰρ δευτέρα μετὰ τὴν πρώτην ἡ ἐξ ἐθνῶν Ἐκκλησία τὸ τοῦ Θεοῦ πρόβατον· ἑρμηνεύεται γὰρ οὕτω καὶ Ῥαχὴλ, καθάπερ ἤδη προεῖπον. Ὅτι δὲ κέκμηκε τρόπον τινὰ καὶ ὑπὲρ αὐτῆς ὁ Χριστὸς, παρέδειξε πάλιν ἡμῖν ὁ θεσπέσιος Ἰακὼβ, τὸν ἑπταετῆ πόνον καὶ ὑπὲρ Ῥαχὴλ ἀνατλάς.","english":"Let me destroy them, and I will wipe out their name from beneath the firmament of the sky, and I will make you into a great and powerful nation, far more so than this one. But it was necessary that those who still had a light and easily swayed mind among themselves should not immediately rush to perfection and to the instruction beyond mind and the wisdom derived from it—I mean the evangelical instruction—but rather be pre-catechized through the inferior means, making the Law, so to speak, a preliminary exercise for life in Christ. Therefore, the heavenly bridegroom desired the younger woman at the beginning, that is, the Church from the Gentiles. But he first brings in the older woman, as it were, not without toil. For Jacob served for Leah. And that Israel was delivered from Egyptian slavery by many and great labors is not unclear. For the whole creation fought against them. So the servitude of Jacob, accomplished certainly not without hardship, is a sign that Israel was not redeemed without sweat and thereafter became God's through the worship of the Law. When the seven years of the older woman were completed, he took Rachel, that is, the younger woman, the one desired from the beginning. For the Church from the Gentiles is called in second after the first, the sheep of God; for Rachel is interpreted thus, as I have already said. And that Christ toiled in a certain way also for her, the divine Jacob again demonstrated to us, having endured the seven-year labor also for Rachel.","structure":"narrative","commentary":[{"unit":"scripture","kind":"scripture","basis":"text","lemma":"Ἔασόν με ἐξολοθρεῦσαι αὐτοὺς","severity":"info","text":"Cyril paraphrases God's offer to destroy Israel's enemies, echoing Exodus 23:27-28 or similar divine promises in the Pentateuch.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"term","kind":"term","basis":"glossary","lemma":"Ῥαχὴλ","severity":"info","text":"Rachel is interpreted as 'sheep' (πρόβατον), a standard etymology in patristic exegesis, symbolizing the Church from the Gentiles.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"background","kind":"background","basis":"background","lemma":"προεισοικίζεται","severity":"info","text":"The term 'pre-introduces' reflects the typological reading of Jacob's marriages to Leah and Rachel as prefiguring the Old and New Covenants.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"structure","kind":"structure","basis":"text","lemma":"Συντετελεσμένων δὲ τῶν ἑβδόμων","severity":"info","text":"The completion of seven years for Leah before taking Rachel structures the allegory: the Law's seven-year period prefigures the Church's preparation.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"parallel","kind":"parallel","basis":"text","lemma":"ἐπεθύμει μὲν τῆς νεωτέρας","severity":"info","text":"Cyril parallels Jacob's desire for Rachel with Christ's desire for the Gentile Church, a common typology in Alexandrian exegesis.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"caution","kind":"caution","basis":"text","lemma":"Ἔασόν με ἐξολοθρεῦσαι","severity":"caution","text":"The opening quotation is not verbatim from any known biblical verse; it may be a loose paraphrase or a conflation of several passages.","cites":[],"named_sources":[],"dropped_cites":[]}],"ambiguities":["The exact biblical source of the opening quotation is uncertain; it may be a paraphrase of Exodus 23:27-28 or a similar passage.","The phrase 'προεισοικίζεται' could be read as either a divine or human action; Cyril's context suggests a divine plan."],"confidence":"high","notes":[]},{"i":191,"ref":"p191","source":"Εἰ γὰρ ἐνεδέχετο καμεῖν, καίτοι Θεὸν ὄντα κατὰ φύσιν, τὸν Υἱὸν, πῶς ἂν οὐ γέγονεν ἐν τούτῳ, τὴν Ἡρώδου δίωξιν ὑπομείνας ἐν ἀρχαῖς, τὰς τῶν Φαρισαίων ἐπιβουλὰς, τὰς τῶν ἡγουμένων συκοφαντίας, τὰ ἐμπτύσματα, τὰ ῥαπίσματα, τὰς κατὰ νώτου πληγὰς, τὴν τῶν στρατιωτῶν παροινίαν, καὶ αὐτὸν ἐν ἐσχάτοις τὸν ἐπὶ ξύλου θάνατον; Λάβαν δὲ θυγατέρες, ἀνδρὸς εἰδωλολατροῦντος ἔτι, Λεία καὶ Ῥαχήλ. Κέκληνται γὰρ ἐξ ἐθνῶν, πρώτη μὲν ἡ τῶν Ἰουδαίων Συναγωγή· ῥίζης γὰρ καὶ γένους Ἑλληνικοῦ γέγονε καὶ αὐτὸς ὁ θεσπέσιος Ἀβραάμ· δευτέρα δὲ καὶ μετὰ τὴν πρώτην ἡ νεωτέρα, τουτέστιν, ἡ Ἐκκλησία. Καὶ οἱ μὲν ὀφθαλμοὶ Λείας παραλελυμένοι καὶ ἀδρανεῖς· Ῥαχὴλ δὲ καλὴ τῷ εἴδει, καὶ ὡραία τῇ ὄψει σφόδρα. Καὶ περὶ μὲν τῶν Ἰουδαίων ἔφη που Χριστὸς τοῖς ἁγίοις ἀποστόλοις· Ἄφετε αὐτοὺς, τυφλοί εἰσιν ὁδηγοὶ τυφλῶν. Ὑμῶν δὲ μακάριοι οἱ ὀφθαλμοὶ ὅτι βλέπουσι, καὶ τὰ ὦτα ὑμῶν ὅτι ἀκούουσιν. Οὐκοῦν τὸ ἄναλκες πρὸς θεοπτείαν τῆς Ἰουδαίων Συναγωγῆς κατασημαίνοιτο ἂν εἰκότως διὰ τῶν τῆς Λείας ὀφθαλμῶν. Τὸ δὲ σοφόν τε καὶ ἔννουν, καὶ τὸ πολὺ λίαν ἐξωραϊσμένον εἰς σύνεσιν τῶν ἐν πίστει ἐν Χριστῷ, καὶ μέντοι, καὶ τὸ ἐν ἔργοις περιφανὲς διὰ τοῦ τῆς Ῥαχὴλ προανεγράφετο κάλλους. Καὶ πρὸς μὲν τὴν τῶν Ἰουδαίων μητέρα, τὸ, Ἰδοὺ οἱ ὀφθαλμοί σου οὐκ εἰσὶν, οὐδὲ ἡ καρδία σου καλὴ, προφητικὸς ἀναβοάτω λόγος· καλείτω δὲ ὁ Χριστὸς τὴν ἐξ ἐθνῶν Ἐκκλησίαν, καὶ λεγέτω περὶ αὐτῆς· Οἱ ὀφθαλμοί σου περιστερῶν. – Ἐπεθύμησε γὰρ τοῦ κάλλους αὐτῆς, κατὰ τὴν τοῦ Ψάλλοντος φωνήν.","english":"For if it were possible for the Son, though being God by nature, to grow weary, how would he not have done so in this, when he endured Herod's persecution in the beginning, the plots of the Pharisees, the false accusations of the rulers, the spitting, the slaps, the blows on the back, the insolence of the soldiers, and finally death on the cross? But Laban's daughters, Leah and Rachel, were of a man still idolatrous. For they are named from the nations: the first is the Synagogue of the Jews—for even the divine Abraham himself came from a Greek root and lineage—and the second, after the first, is the younger, that is, the Church. And Leah's eyes were weakened and feeble, while Rachel was beautiful in form and exceedingly lovely in appearance. And concerning the Jews, Christ said somewhere to the holy apostles: \"Let them be; they are blind guides of the blind.\" But \"Blessed are your eyes because they see, and your ears because they hear.\" Therefore, the feebleness of the Jewish Synagogue with regard to the contemplation of God would fittingly be signified through Leah's eyes. But the wisdom and intelligence, and the great adornment in understanding of those in faith in Christ, and indeed also the conspicuousness in deeds, were prefigured through Rachel's beauty. And to the mother of the Jews, let the prophetic word cry out: \"Behold, your eyes are not, nor is your heart good.\" And let Christ call the Church from the nations and say about her: \"Your eyes are like doves.\" For he desired her beauty, according to the voice of the Psalmist.","structure":"narrative","commentary":[{"unit":"scripture","kind":"scripture","basis":"text","lemma":"τὰ ἐμπτύσματα, τὰ ῥαπίσματα, τὰς κατὰ νώτου πληγὰς, τὴν τῶν στρατιωτῶν παροινίαν, καὶ αὐτὸν ἐν ἐσχάτοις τὸν ἐπὶ ξύλου θάνατον","severity":"info","text":"Cyril lists indignities suffered by Christ, echoing Gospel passion narratives (e.g., Matt 26:67, 27:26–31; John 19:1–3). The phrase 'death on the cross' (ἐπὶ ξύλου θάνατον) is a standard early Christian periphrasis.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"background","kind":"background","basis":"text","lemma":"Λάβαν","severity":"info","text":"Laban, father of Leah and Rachel (Gen 29:16), is here called 'still idolatrous' (εἰδωλολατροῦντος ἔτι), a detail not in Genesis but drawn from later Jewish and Christian tradition that Laban remained a pagan.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"term","kind":"term","basis":"text","lemma":"Συναγωγή","severity":"info","text":"Συναγωγή here means 'Synagogue' as a collective personification of Judaism, contrasted with Ἐκκλησία (Church). Cyril's typology identifies Leah with the Synagogue and Rachel with the Church, a common patristic allegory.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"scripture","kind":"scripture","basis":"text","lemma":"Ἄφετε αὐτοὺς, τυφλοί εἰσιν ὁδηγοὶ τυφλῶν","severity":"info","text":"Cyril attributes to Christ the saying 'Let them be; they are blind guides of the blind,' which is not a canonical Gospel verse but a paraphrase of Matt 15:14 (τυφλοὶ ὁδηγοὶ τυφλῶν) or a known agraphon.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"scripture","kind":"scripture","basis":"text","lemma":"Οἱ ὀφθαλμοί σου περιστερῶν","severity":"info","text":"The phrase 'Your eyes are like doves' is not found in the Septuagint or New Testament; it may be a conflation of Song 1:15 (ὀφθαλμοί σου περιστεραί) or a liturgical echo. Cyril also cites the Psalmist's 'he desired her beauty' (Ps 45:1 LXX).","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"reception","kind":"reception","basis":"text","lemma":"ῥίζης γὰρ καὶ γένους Ἑλληνικοῦ γέγονε καὶ αὐτὸς ὁ θεσπέσιος Ἀβραάμ","severity":"info","text":"Cyril claims Abraham came from a 'Greek root and lineage,' a striking anachronism reflecting the late antique Christian view that Hellenism was the ancestral culture of the patriarchs, not a separate ethnicity.","cites":[],"named_sources":[],"dropped_cites":[]}],"ambiguities":["The source of the saying 'blind guides of the blind' is uncertain; it may be a free citation of Matt 15:14 or an agraphon.","The phrase 'Your eyes are like doves' is not directly identifiable in canonical scripture; its origin is unclear."],"confidence":"high","notes":[]},{"i":192,"ref":"p192","source":"Οὐκοῦν ἐποιεῖτο σύνοικον ὁ Χριστὸς πρῶτον μὲν τὴν τῶν Ἰουδαίων Συναγωγὴν, νυμφαγωγοῦντος Μωσέως καὶ μεσιτευόντων ἀγγέλων· ἐπ’ ἐκείνην δὲ ὥσπερ δευτέραν τὴν ἐξ ἐθνῶν Ἐκκλησίαν, οἱονεὶ μεσίτου παρειλημμένου καὶ ἐπ’ αὐτῇ τοῦ μακαρίου Βαπτιστοῦ. Τοιγάρτοι καὶ ἔφασκε, τὸν νοητὸν τουτονὶ καὶ θεῖον ἡμῖν κατασημαίνων γάμον· Ὁ ἔχων τὴν νύμφην νυμφίος ἐστίν· ὁ δὲ φίλος τοῦ νυμφίου ὁ ἑστηκὼς καὶ ἀκούων αὐτοῦ, χαρᾷ χαίρει διὰ τὴν φωνὴν τοῦ νυμφίου. Αὕτη οὖν ἡ χαρὰ ἡ ἐμὴ πεπλήρωται. Ἐκεῖνον δεῖ αὐξάνειν, ἐμὲ δὲ ἐλαττοῦσθαι. Ἔλεος δὲ καὶ πίστις τῇ νύμφῃ τὸ ἔδνον. Ἔφη γάρ που διὰ φωνῆς προφητῶν, ὁ ἄνωθεν ἥκων καὶ ἐξ οὐρανοῦ νυμφίος πρὸς τὴν ἐξ ἐθνῶν Ἐκκλησίαν· Καὶ μνηστεύσομαί σε ἐμαυτῷ εἰς τὸν αἰῶνα, καὶ μνηστεύσομαί σε ἐμαυτῷ ἐν δικαιοσύνῃ καὶ κρίματι, καὶ ἐν ἐλέει, καὶ ἐν οἰκτιρμοῖς. Καὶ μνηστεύσομαί σε ἐμαυτῷ ἐν πίστει, καὶ ἐπιγνώσῃ τὸν Κύριον. Ἠγάγετο μὲν γὰρ, καθάπερ ἔφην ἀρτίως, πρὸ τῆς ἐξ ἐθνῶν Ἐκκλησίας τὴν πρεσβυτέραν. Ἀλλ’ ὁ τῆς μνηστείας τρόπος, καὶ τῆς συναφείας ἡ δύναμις, οὐκ εἰς αἰῶνα γέγονεν. Ἔφη γάρ που πάλιν περὶ αὐτῆς, ὅτι Αὕτη οὐ γυνή μου· καὶ ἐγὼ οὐκ ἀνὴρ αὐτῆς. Καὶ πάλιν· Ἔδωκα αὐτῇ βιβλίον ἀποστασίου εἰς τὰς χεῖρας αὐτῆς. Ἀποβέβληται γὰρ ὡς πεπορνευμένη, καὶ ἐπὶ τοῖς ἄγαν ἀπηχεστάτοις κατεγνωσμένη. Ἔφη γάρ που περὶ αὐτῆς· Ἐὰν ἐξαποστείλῃ ἀνὴρ τὴν γυναῖκα αὐτοῦ, καὶ ἀπέλθῃ ἀπ’ αὐτοῦ, καὶ γένηται ἀνδρὶ ἑτέρῳ, μὴ ἀνακάμπτουσα ἀνακάμψει πρὸς αὐτὸν ἔτι; οὐ μιαινομένη μιανθήσεται ἡ γυνὴ ἐκείνη; Καὶ σὺ ἐξεπόρνευσας ἐν ποιμέσι πολλοῖς, καὶ ἀνάκαμπτε πρός με, λέγει Κύριος.","english":"Therefore, Christ first made the Jewish Synagogue his cohabitant, with Moses acting as the bridal escort and angels as mediators; and then, as a second, the Church from the Gentiles, with the blessed Baptist taken up as a mediator for her. For this reason he also said, indicating this intelligible and divine marriage: \"He who has the bride is the bridegroom; but the friend of the bridegroom, who stands and hears him, rejoices with joy because of the voice of the bridegroom. So this joy of mine is fulfilled. He must increase, and I must decrease. Mercy and faith are the dowry for the bride.\" For somewhere, through the voice of the prophets, the bridegroom coming from above and from heaven said to the Church from the Gentiles: \"And I will betroth you to myself forever, and I will betroth you to myself in righteousness and judgment, and in mercy, and in compassions. And I will betroth you to myself in faith, and you will know the Lord.\" For he took, as I just said, the elder before the Church from the Gentiles. But the manner of the betrothal and the power of the union did not last forever. For he said again somewhere about her: \"She is not my wife, and I am not her husband.\" And again: \"I placed a bill of divorce in her hands.\" For she has been cast off as one who has committed fornication, and condemned for the most offensive things. For he said somewhere about her: \"If a man sends away his wife, and she goes away from him, and becomes the wife of another, will she, not returning, ever return to him? Will not that woman be polluted, being polluted? And you have committed fornication with many shepherds, and you return to me, says the Lord.","structure":"narrative","commentary":[{"unit":"sense","kind":"sense","basis":"text","lemma":"σύνοικον","severity":"info","text":"Cyril uses σύνοικον ('cohabitant') to describe Christ's union with the Synagogue, implying a marital relationship that is later dissolved.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"scripture","kind":"scripture","basis":"text","lemma":"Ὁ ἔχων τὴν νύμφην νυμφίος ἐστίν","severity":"info","text":"This quotation is not a direct biblical verse but a paraphrase or allusion, possibly from a lost source or Cyril's own construction.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"scripture","kind":"scripture","basis":"text","lemma":"Καὶ μνηστεύσομαί σε ἐμαυτῷ","severity":"info","text":"Cyril cites a prophetic passage combining elements from Hosea 2:19-20 and other LXX texts, adapting them to his allegory of Christ and the Gentile Church.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"scripture","kind":"scripture","basis":"text","lemma":"Αὕτη οὐ γυνή μου· καὶ ἐγὼ οὐκ ἀνὴρ αὐτῆς","severity":"info","text":"This echoes Hosea 3:1-3, where God rejects Israel as an unfaithful wife, used by Cyril to justify the supersession of the Synagogue by the Church.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"scripture","kind":"scripture","basis":"text","lemma":"Ἐὰν ἐξαποστείλῃ ἀνὴρ τὴν γυναῖκα αὐτοῦ","severity":"info","text":"Cyril adapts Deuteronomy 24:1-4 (LXX) on divorce, applying it allegorically to the Synagogue's rejection for unfaithfulness.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"background","kind":"background","basis":"text","lemma":"Βαπτιστοῦ","severity":"info","text":"John the Baptist is cast as a mediator for the Gentile Church, a role not found in the New Testament but developed in Cyril's typological exegesis.","cites":[],"named_sources":[],"dropped_cites":[]}],"ambiguities":["The source of the first quotation ('He who has the bride...') is unclear; it may be a lost apocryphon or Cyril's own composition.","The phrase 'bill of divorce' (βιβλίον ἀποστασίου) conflates legal terminology from Deuteronomy with prophetic imagery, leaving the exact biblical referent ambiguous."],"confidence":"high","notes":[]},{"i":193,"ref":"p193","source":"Ἆρον εἰς εὐθεῖαν τοὺς ὀφθαλμούς σου, καὶ ἴδε ποῦ ἐξεφύρθης. Ἐπὶ ταῖς ὁδοῖς ἐκάθισας αὐταῖς ὡσεὶ κορώνη ἠρημωμένη, καὶ ἐμίανας τὴν γῆν ἐν ταῖς πορνείαις σου, καὶ ἐν ταῖς κακίαις σου, καὶ ἔσχες ποιμένας πολλοὺς εἰς πρόσκομμα σαυτῇ. Ὄψις πόρνης ἐγένετό σοι ἀπηναισχύντησας πρὸς πάντας. Οὐχ ὡς οἰκεῖόν με ἐκάλεσας καὶ πατέρα καὶ ἀρχηγὸν τῆς παρθενίας σου· μὴ διαμενεῖ εἰς τὸν αἰῶνα; Ἀλλ’ ἐν τούτοις μὲν ἡ πρεσβυτέρα· Ῥαχὴλ δὲ τὴν νεωτέραν, τουτέστι, τὴν ἐξ ἐθνῶν Ἐκκλησίαν, ἑαυτῷ μνηστεύεται, καὶ τοῦτο διηνεκῶς. Τὸ δὲ ἐμαυτῷ, νοείσθω κατὰ τοιόνδε τρόπον. Ἐμνηστεύσατο μὲν γὰρ τὴν Ἰουδαίων Συναγωγὴν, ἀλλὰ διὰ μεσίτου Μωσέως. Συνήφθη δὲ ὥσπερ τῇ ἐξ ἐθνῶν Ἐκκλησίᾳ, φωναῖς ἰδίαις αὐτὴν εἰς τοῦτο καλῶν, καὶ καθ’ ἕνα τῶν ἐπὶ τῆς γῆς ὁρώμενος ἄνθρωπος. Κατένευε γὰρ τῇ νύμφῃ βοώσῃ· Δεῖξόν μοι τὴν ὄψιν σου, καὶ ἀκούτισόν μοι τὴν φωνήν σου. Ἤκουον μὲν γὰρ καὶ οἱ πάλαι λαλοῦντος αὐτοῦ, πλὴν διὰ Μωσέως ἢ προφητῶν. Ἐν ἐσχάτοις δὲ τοῦ αἰῶνος καιροῖς, αὐτὸς ἡμῖν δι’ ἑαυτοῦ λελάληκεν ὁ Υἱὸς, καθὰ καὶ ὁ σοφὸς μεμαρτύρηκε Παῦλος.","english":"Lift your eyes straight ahead and see where you have been cast out. You sat on the roads like a desolate crow, and you defiled the land with your fornications and your wickednesses, and you had many shepherds to your own detriment. The face of a harlot became yours; you were shameless before all. Did you not call me your own, and father, and originator of your virginity? Will it not remain forever? But in these matters the elder; Rachel, however, betroths the younger, that is, the Church from the Gentiles, to herself, and this continually. And the phrase \"to myself\" is to be understood in the following manner. For he betrothed the Synagogue of the Jews, but through the mediator Moses. He was united, as it were, to the Church from the Gentiles, calling her to this with his own words, and being seen as a man on earth one by one. For he nodded to the bride crying out, \"Show me your face, and let me hear your voice.\" For those of old also heard him speaking, but through Moses or the prophets. In the last times of the age, however, the Son himself has spoken to us through himself, as the wise Paul has testified.","structure":"narrative","commentary":[{"unit":"sense","kind":"sense","basis":"text","lemma":"Ἆρον εἰς εὐθεῖαν τοὺς ὀφθαλμούς σου","severity":"info","text":"The opening phrase is a rhetorical address to the Jewish Synagogue, personified as a fallen woman, a common trope in early Christian polemic.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"scripture","kind":"scripture","basis":"text","lemma":"ὡσεὶ κορώνη ἠρημωμένη","severity":"info","text":"The image of a desolate crow may echo LXX Psalm 101:14 (102:14), where a similar phrase appears in a context of desolation.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"term","kind":"term","basis":"text","lemma":"πρεσβυτέρα","severity":"info","text":"πρεσβυτέρα refers to the elder Synagogue, contrasted with Rachel (the younger Church from the Gentiles), in Cyril's allegorical marriage typology.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"background","kind":"background","basis":"text","lemma":"Ῥαχὴλ","severity":"info","text":"Rachel, Jacob's beloved wife, is used here as a type of the Church from the Gentiles, betrothing herself to Christ, a common allegory in patristic exegesis.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"reception","kind":"reception","basis":"text","lemma":"ὁ σοφὸς μεμαρτύρηκε Παῦλος","severity":"info","text":"Cyril appeals to Paul as 'the wise' to support the claim that Christ spoke directly in the last times, likely referencing 2 Corinthians or Galatians.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"structure","kind":"structure","basis":"text","lemma":"Τὸ δὲ ἐμαυτῷ, νοείσθω κατὰ τοιόνδε τρόπον","severity":"info","text":"This phrase marks a shift from allegorical narrative to explicit exegetical clarification, a common structural feature in Cyril's Glaphyra.","cites":[],"named_sources":[],"dropped_cites":[]}],"ambiguities":["The identity of the 'elder' (πρεσβυτέρα) is not explicitly named in the Greek, but context and the preceding passage identify her as the Jewish Synagogue.","The phrase 'ἐπὶ ταῖς ὁδοῖς ἐκάθισας' may be a biblical allusion, but the exact source is uncertain."],"confidence":"high","notes":[]},{"i":194,"ref":"p194","source":"η. Ἄξιον δὲ πρὸς τούτοις, καὶ τὴν τῶν ἐξ Ἰακὼβ γεγονότων υἱῶν πολυπραγμονῆσαι γένεσιν· ὁπόσοι τε, καὶ τίνων ἐξέφυσαν ἰδεῖν. Τέτοκε τοίνυν πρώτη μὲν ἡ Λεία τέσσαρας· Ῥουβεὶμ, Συμεὼν, Λευῒ καὶ Ἰούδαν. Ἐπειδὴ δὲ ἦν στεῖρα καὶ ἄτεκνος ἔτι Ῥαχὴλ, ἀλύουσα σφόδρα καὶ ἀπορουμένη, τὸ τῆς ἀπαιδίας κατασοφίζεται χρῆμα. Πείθει γὰρ τὸν Ἰακὼβ λέγουσα· Ἰδοὺ ἡ παιδίσκη μου Βάλλα. Εἴσελθε πρὸς αὐτὴν, καὶ τέξεται ἐπὶ τῶν γονάτων μου, καὶ τεκνοποιήσομαι κἀγὼ ἐξ αὐτῆς. Οὗ καὶ εἰς πέρας ἐξενηνεγμένου, δύο ἐγενέσθην τῷ Ἰακὼβ υἱοὶ, Δάν τε καὶ Νεφθαλείμ. Λεία γε μὴν Ζελφὰν τὴν ἑαυτῆς οἰκότριβα παρευνάζουσα δυοῖν ἑτέροιν πατέρα γενέσθαι ποιεῖ, Γὰδ καὶ Ἀσήρ. Καὶ τί μετὰ τοῦτο; Ἐπορεύθη δὲ, φησὶν, Ῥουβεὶμ ἐν ἡμέραις θερισμοῦ πυρῶν, καὶ εὗρε μῆλα μανδραγόρου ἐν τῷ ἀγρῷ, καὶ ἤνεγκεν αὐτὰ πρὸς Λείαν τὴν μητέρα αὐτοῦ. Εἶπε δὲ Ῥαχὴλ τῇ Λείᾳ τῇ ἀδελφῇ αὐτῆς· Δός μοι τῶν μανδραγορῶν τοῦ υἱοῦ σου· εἶπε δὲ Λεία· Οὐχ ἱκανόν σοι ὅτι ἔλαβες τὸν ἄνδρα μου, μὴ καὶ τοὺς μανδραγόρας τοῦ υἱοῦ μου λήψῃ; Εἶπε δὲ Ῥαχήλ, Οὐχ οὕτως· κοιμηθήτω μετὰ σοῦ τὴν νύκτα ταύτην ἀντὶ τῶν μανδραγορῶν τοῦ υἱοῦ σου. Εἰσῆλθε δὲ Ἰακὼβ ἐξ ἀγροῦ ἑσπέρας, καὶ ἐξῆλθε Λεία εἰς συνάντησιν αὐτῷ, καὶ εἶπε· Πρός με εἰσελεύσῃ σήμερον. Μεμίσθωμαι γάρ σε ἀντὶ τῶν μανδραγορῶν τοῦ υἱοῦ μου. Οὗ δὴ γεγονότος, τέτοκε πάλιν Λεία τὸν Ἰσάχαρ, ἐπ’ αὐτῷ δὲ καὶ Ζαβουλών. Ἡκόντων δὲ ἤδη πρὸς τοῦτο λοιπὸν ἀριθμοῦ τῶν ἐξ Ἰσραὴλ, Ἐμνήσθη, φησὶν, ὁ Θεὸς τῆς Ῥαχὴλ, καὶ ἐπήκουσεν αὐτῆς Κύριος, καὶ ἀνέῳξεν αὐτῆς τὴν μήτραν, καὶ συλλαβοῦσα ἔτεκε τῷ Ἰακὼβ υἱόν.","english":"It is also worthwhile to examine the generation of the sons born from Jacob—how many they were and from whom they sprang. Now Leah first bore four: Reuben, Simeon, Levi, and Judah. Since Rachel was still barren and childless, being greatly distressed and at a loss, she devised a scheme against the misfortune of childlessness. For she persuaded Jacob, saying, \"Behold, my maidservant Bilhah. Go in to her, and she will bear upon my knees, and I too will have children through her.\" When this was carried out, two sons were born to Jacob, Dan and Naphtali. Leah, moreover, by bringing her maidservant Zilpah to his bed, made him father of two others, Gad and Asher. And what after this? \"Reuben went,\" it says, \"in the days of wheat harvest, and found mandrakes in the field, and brought them to his mother Leah. And Rachel said to her sister Leah, 'Give me some of your son's mandrakes.' And Leah said, 'Is it not enough that you have taken my husband, that you should also take my son's mandrakes?' And Rachel said, 'Not so; let him sleep with you this night in exchange for your son's mandrakes.' And Jacob came in from the field in the evening, and Leah went out to meet him, and said, 'You will come in to me today, for I have hired you in exchange for my son's mandrakes.'\" When this happened, Leah again bore Issachar, and after him Zebulun. When the number of those from Israel had already reached this point, \"God remembered Rachel,\" it says, \"and the Lord heeded her, and opened her womb, and she conceived and bore a son to Jacob.","structure":"narrative","commentary":[{"unit":"structure","kind":"structure","basis":"text","lemma":"πολυπραγμονῆσαι γένεσιν","severity":"info","text":"Cyril introduces a genealogical excursus on Jacob's sons, structuring the passage as a narrative of births and a folkloric episode about mandrakes.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"scripture","kind":"scripture","basis":"text","lemma":"Ἐπορεύθη δὲ Ῥουβεὶμ ... μανδραγόρου","severity":"info","text":"Cyril closely paraphrases Genesis 30:14-16, the story of Reuben's mandrakes and Rachel's bargain with Leah.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"background","kind":"background","basis":"text","lemma":"μανδραγόρας","severity":"info","text":"Mandrakes were associated in antiquity with fertility and aphrodisiac properties; the episode explains Rachel's eventual conception after the exchange.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"term","kind":"term","basis":"glossary","lemma":"Λεία","severity":"info","text":"Leah (Λεία) is Jacob's first wife, here depicted as the mother of four sons and later of Issachar and Zebulun after the mandrake incident.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"reception","kind":"reception","basis":"text","lemma":"Ἐμνήσθη ὁ Θεὸς τῆς Ῥαχὴλ","severity":"info","text":"Cyril cites the divine remembrance of Rachel (cf. Genesis 30:22) as the cause of her fertility, a theological reading that subordinates the mandrake narrative to divine agency.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"caution","kind":"caution","basis":"text","lemma":"Ἡκόντων δὲ ἤδη πρὸς τοῦτο λοιπὸν ἀριθμοῦ","severity":"caution","text":"The Greek text at this point is slightly awkward; the phrase may be corrupt or elliptical, but the sense of reaching the total number of Israel's sons is clear.","cites":[],"named_sources":[],"dropped_cites":[]}],"ambiguities":["The phrase 'Ἡκόντων δὲ ἤδη πρὸς τοῦτο λοιπὸν ἀριθμοῦ' is textually uncertain; the translation follows the likely meaning of reaching the count of Jacob's sons."],"confidence":"high","notes":[]},{"i":195,"ref":"p195","source":"Εἶπε δὲ Ῥαχήλ· Ἀφεῖλεν ἀπ’ ἐμοῦ ὁ Θεός μου τὸ ὄνειδος· καὶ ἐκάλεσε τὸ ὄνομα αὐτοῦ Ἰωσὴφ, λέγουσα· Προσέθετό μοι ὁ Θεὸς υἱὸν ἕτερον. Τέτοκε δὲ πρὸς τούτῳ Βενιαμίν. Ἔχει δὲ οὕτω πάλιν τὰ ἐπ’ αὐτῇ γεγραμμένα· Ἐγένετο δὲ, ἡνίκα ἤγγισε Χαβραθὰ τοῦ ἐλθεῖν εἰς γῆν Ἐφραθᾶ, ἔτικτε Ῥαχήλ, Καὶ ἐδυστόκησεν ἐν τῷ τοκετῷ· ἐγένετο δὲ, ἐν τῷ σκληρῶς αὐτὴν τίκτειν, εἶπεν αὐτῇ ἡ μαία· Θάρσει· καὶ γὰρ οὗτός σοί ἐστιν υἱός. Ἐγένετο δὲ, ἐν τῷ ἀφιέναι αὐτὴν τὴν ψυχὴν (ἀπέθνησκε γὰρ), ἐκάλεσε τὸ ὄνομα αὐτοῦ, υἱὸς ὀδύνης μου. Ὁ δὲ πατὴρ ἐκάλεσεν αὐτὸν Βενιαμίν. Δυστοκήσασα τοίνυν ἐπὶ τέλει Ῥαχὴλ, ἐπ’ αὐταῖς ὠδῖσι τῶν καθ’ ἡμᾶς ἀπηλλάττετο. Ὧδε μὲν οὖν ἔχει τῶν ἐξ Ἰακὼβ ἡ γένεσις· ἀλλὰ τίς ἂν εἴη τῶν γεγραμμένων ὁ ἐσωτάτω νοῦς, εἰδείη μὲν ἃν αὐτὸς ὁ πάντα εἰδὼς, Ἐν ᾧ πάντες εἰσὶν οἱ θησαυροὶ τῆς σοφίας, καὶ τῆς γνώσεως ἀπόκρυφοι, κατὰ τὸ γεγραμμένον. Λεπτοῖς δὲ ἡμεῖς καταθρήσωμεν ὀφθαλμοῖς, καὶ τῆς ἐν αὐτοῖς ἀχλύος τὸ πάχος κατισχνοῦν ὡς ἔνι, πειρώμενοι, τῷ σοφοῦντι τυφλοὺς ἐκεῖνο λέγωμεν· Ἀποκάλυψον τοὺς ὀφθαλμούς μου, καὶ κατανοήσω τὰ θαυμάσια ἐκ τοῦ νόμου σου. Οὐκοῦν (ἐπανήξω γὰρ εἰς τὸ ἐν ἀρχαῖς καὶ ἀναμνήσω πάλιν ὧν ἔφην), Λείαν μὲν τὴν πρεσβυτέραν, τῇ τῶν Ἰουδαίων Συναγωγῇ παρεικαστέον εὖ μάλα· Ῥαχὴλ δὲ αὐτὴν, τῶν ἐθνῶν Ἐκκλησίαν ὑπάρχειν ὑποληψόμεθα. Κρηπῖδα δὲ ὥσπερ προϋποθέντες τῶν λόγων τὴν ἐπὶ τῷδε πίστιν, τὰ λοιπὰ προσποιήσωμεν.","english":"Then Rachel said, “My God has taken away my reproach,” and she called his name Joseph, saying, “God has added another son for me.” In addition to this, she bore Benjamin. And the things written about her are as follows: “It happened that when Chabratha was near to coming into the land of Ephratha, Rachel gave birth, and she had a difficult labor in the childbirth. And it happened that while she was giving birth with difficulty, the midwife said to her, ‘Take courage, for this is indeed a son for you.’ And it happened that as she was giving up her spirit (for she was dying), she called his name ‘Son of my pain.’ But his father called him Benjamin.” So Rachel, having had a difficult labor at the end, departed from our midst in the very throes of childbirth. Thus, then, stands the generation of the sons from Jacob. But as for what the innermost meaning of these writings might be, the one who knows all things would know it—in whom are all the hidden treasures of wisdom and knowledge, according to what is written. But let us look with keen eyes, and, as far as possible, thinning the thickness of the mist in them, let us say to the one who enlightens the blind, “Uncover my eyes, and I will contemplate the wonders from your law.” Therefore (for I will return to what I said at the beginning and recall again what I stated), Leah, the elder, is to be compared very well to the Synagogue of the Jews, and Rachel herself we will suppose to be the Church of the Gentiles. Having laid this as a foundation, as it were, for our words, let us add the rest.","structure":"narrative","commentary":[{"unit":"sense","kind":"sense","basis":"text","lemma":"Ἐγένετο δὲ, ἡνίκα ἤγγισε Χαβραθὰ τοῦ ἐλθεῖν εἰς γῆν Ἐφραθᾶ","severity":"info","text":"Cyril quotes a non-canonical tradition about Rachel's death near Ephrath, not found in the Septuagint Genesis 35:16-20.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"term","kind":"term","basis":"text","lemma":"υἱὸς ὀδύνης μου","severity":"info","text":"Rachel names Benjamin 'son of my pain' in this apocryphal account, contrasting with the biblical naming by Jacob.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"scripture","kind":"scripture","basis":"text","lemma":"Ἐν ᾧ πάντες εἰσὶν οἱ θησαυροὶ τῆς σοφίας","severity":"info","text":"Cyril alludes to Proverbs 2:5 or similar wisdom tradition, though not a direct quote; the phrase 'hidden treasures of wisdom' echoes Septuagint usage.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"background","kind":"background","basis":"text","lemma":"Λείαν μὲν τὴν πρεσβυτέραν, τῇ τῶν Ἰουδαίων Συναγωγῇ παρεικαστέον","severity":"info","text":"Cyril allegorizes Leah as the Synagogue and Rachel as the Church of the Gentiles, a typological reading common in Alexandrian exegesis.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"structure","kind":"structure","basis":"text","lemma":"Κρηπῖδα δὲ ὥσπερ προϋποθέντες τῶν λόγων τὴν ἐπὶ τῷδε πίστιν","severity":"info","text":"Cyril announces a structural turn: having laid the allegorical foundation, he will proceed to further interpretation.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"reception","kind":"reception","basis":"text","lemma":"Ἀποκάλυψον τοὺς ὀφθαλμούς μου","severity":"info","text":"Cyril's prayer 'Uncover my eyes' echoes Psalm 119:18 (LXX 118:18) or a liturgical formula, showing his exegetical humility.","cites":[],"named_sources":[],"dropped_cites":[]}],"ambiguities":["The source of the apocryphal narrative about Rachel's death is unclear; it may derive from Jewish or early Christian tradition not preserved in canonical scripture.","The phrase 'Chabratha' is obscure; it may be a place name or a corruption of a Hebrew term."],"confidence":"high","notes":[]},{"i":196,"ref":"p196","source":"θ. Τέτοκε τοίνυν ἡ Λεία πρώτη τέσσαρας, εἶτα μεταξὺ γεγόνασιν ἐκ δυοῖν θεραπαίναιν Βάλλας τε καὶ Ζελφᾶς, ἕτεροι τέσσαρες. Ἐπειδὴ δὲ τοὺς ἐν ἀγροῖς εὑρημένους παρὰ Ῥουβεὶμ μανδραγόρας διενείμαντο πρὸς ἀλλήλας Λεία τε καὶ Ῥαχὴλ, ἄμφω γεγόνασι μητέρες· καὶ τίκτει μὲν Λεία πρὸς ἐκείνοις τοῖς τέσσαρσι τὸν Ἰσάχαρ, ὅ ἐστι μισθός· εἶτα τὸν Ζαβουλὼν, ὃ σημαίνει πάλιν ἑρμηνευόμενον εὐλογία τε καὶ εὐοδία. Τέτοκε δὲ καὶ Ῥαχὴλ τὸν Ἰωσὴφ, ὅ ἐστι προσθήκη Θεοῦ. Καὶ μετ’ αὐτὸν ἐν τέλει τὸν Βενονὶ, ὅ ἐστι υἱὸς ὀδύνης. Πρώτη μὲν γὰρ ἐτέκνωσε τῷ Θεῷ τὴν τῶν Ἰουδαίων πληθὺν ἡ ἐν χρόνῳ πρεσβυτέρα, τουτέστιν, ἡ Συναγωγή. Ὅτι δὲ τοὺς ἐξ αὐτῆς γεγονότας, υἱοὺς ἐκάλει Θεὸς, συνήσεις εὖ μάλα, πρὸς Μωσέα μὲν λέγοντος· Υἱὸς πρωτότοκός μου Ἰσραήλ. Διά γε φωνῆς Ἠσαΐου· Ἄκουε, οὐρανὲ, καὶ ἐνωτίζου, ἡ γῆ· ὅτι Κύριος ἐλάλησεν· Υἱοὺς ἐγέννησα καὶ ὕψωσα· αὐτοὶ δέ με ἠθέτησαν. Πλὴν ὅτι γεγέννηνται μὲν ἐξ ἐλευθέρων διὰ τοὺς πατέρας, οἷς οὐκ ἐπέῤῥιπτε τὸν ἐκ νόμου ζυγόν· τὴν γάρ τοι τῶν πατέρων ἐλευθερίαν καὶ αὐτὸς ἡμῖν ὁ θεσπέσιος Παῦλος παρέδειξε, λέγων· Ἐγὼ δὲ ἔζων χωρὶς νόμου ποτέ. Τὸ, ἐγὼ, τῇ ῥίζῃ τοῦ γένους ἀνατιθεὶς, καὶ ταῖς τῶν πατέρων ἀνάπτων κεφαλαῖς. Ὅτι δὲ ἔμελλον, κἂν εἰ γεγόνασιν ἐξ ἐλευθέρων, τὸν τῆς κατὰ νόμον δουλείας ὑποδραμεῖσθαι ζυγὸν, παραδείξειεν ἂν ἡμῖν αἰνιγματωδῶς ἡ γειτονεύουσα καὶ παρεζευγμένη γένεσις τῶν τεσσάρων, οἳ καὶ γεγόνασιν ἐκ θεραπαινῶν. Ἀλλ’ ἔστι τι καὶ ἐν αὐτοῖς μυστήριον. Οἱ μὲν γὰρ ἐκ Βάλλας, Δάν τε καὶ Νεφθαλεὶμ, ἐπεγράφοντο τῇ Ῥαχήλ·","english":"Lea then first bore four, and then in between there came from the two handmaidens, Balla and Zelpha, another four. And when they had divided among themselves the mandrakes found in the fields by Roubeim, Lea and Rachel both became mothers; and Lea, in addition to those four, bears Issachar, which means \"reward\"; then Zabulon, which again, when interpreted, signifies \"blessing\" and \"prosperity.\" And Rachel bore Joseph, which is \"addition of God.\" And after him, at the end, Benoni, which is \"son of pain.\" For the one who is older in time, that is, the Synagogue, first bore children to God, the multitude of the Jews. And that God called those born from her \"sons,\" you will understand very well, when he says to Moses: \"My firstborn son Israel.\" And through the voice of Esaias: \"Hear, O heaven, and give ear, O earth, for the Lord has spoken: I have begotten sons and raised them up, but they have rejected me.\" Yet they were born from free women on account of the fathers, upon whom he did not impose the yoke of the law; for the freedom of the fathers was also shown to us by the divine Paul, saying: \"But I once lived without law.\" He attributes the \"I\" to the root of the race, connecting it to the heads of the fathers. And that they were destined, even if born from free women, to undergo the yoke of servitude according to the law, would be shown to us enigmatically by the neighboring and yoked birth of the four, who were born from handmaidens. But there is also a mystery in them. For those from Balla, Dan and Nephthaleim, were assigned to Rachel.","structure":"narrative","commentary":[{"unit":"term","kind":"term","basis":"glossary","lemma":"Λεία","severity":"info","text":"Lea (Λεία) is the Greek form of Leah, the first wife of Jacob, here allegorized as the Synagogue, the older, pre-Christian dispensation.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"term","kind":"term","basis":"glossary","lemma":"Ῥαχὴλ","severity":"info","text":"Rachel (Ῥαχὴλ) is Jacob’s second wife, here typifying the Church or the New Covenant, contrasted with the Synagogue represented by Leah.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"scripture","kind":"scripture","basis":"text","lemma":"Υἱὸς πρωτότοκός μου Ἰσραήλ","severity":"info","text":"Cyril cites God calling Israel 'my firstborn son' (Exod 4:22 LXX), a proof-text for the Synagogue’s privileged status as firstborn of God.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"scripture","kind":"scripture","basis":"text","lemma":"Ἄκουε, οὐρανὲ, καὶ ἐνωτίζου, ἡ γῆ· ὅτι Κύριος ἐλάλησεν· Υἱοὺς ἐγέννησα καὶ ὕψωσα· αὐτοὶ δέ με ἠθέτησαν","severity":"info","text":"Cyril quotes Isa 1:2 LXX (paraphrased) to show God’s lament over Israel’s rejection, reinforcing the allegory of the Synagogue’s sons.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"scripture","kind":"scripture","basis":"text","lemma":"Ἐγὼ δὲ ἔζων χωρὶς νόμου ποτέ","severity":"info","text":"Cyril cites Paul (Gal 2:14?) to argue that the patriarchs lived before the Mosaic law, thus free; the 'I' is applied to the race’s root.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"background","kind":"background","basis":"text","lemma":"μανδραγόρας","severity":"info","text":"The mandrakes (μανδραγόρας) refer to Gen 30:14–16, where Reuben finds them and Leah and Rachel bargain for them, leading to the birth of the remaining sons.","cites":[],"named_sources":[],"dropped_cites":[]}],"ambiguities":["The precise biblical reference for Paul’s saying 'I once lived without law' is unclear; it may conflate Gal 2:14 with a paraphrase.","The identification of the four sons from handmaidens (Dan, Naphtali, Gad, Asher) is implicit; Cyril only names Dan and Naphtali as assigned to Rachel."],"confidence":"high","notes":[]},{"i":197,"ref":"p197","source":"οἱ δέ γε τῆς Ζελφᾶς, Γὰδ καὶ Ἀσὴρ, ἐπεγράφοντο τῇ Λείᾳ, καὶ τῶν ἐκ Βάλλας ἦσαν ὀψιγενέστεροι. Ἀλλ’, οἶμαί που, πάντως ἐπαπορήσειεν ἄν τις, καὶ μάλα εἰκότως, πῶς ἂν οἱ ἐκ δούλης, φημὶ τῆς Βάλλας, ἐπιγράφοιντο τῇ Ῥαχήλ· καίτοι τῆς ἐξ ἐθνῶν Ἐκκλησίας ἀποπληροῦσι τὸν τύπον. Τί οὖν πρὸς τοῦτό φαμεν; Ὅτι γεγόνασιν ἐν ἀρχαῖς οἱ μακάριοι προφῆται καταριθμούμενοι μὲν ἐν τέκνοις τῆς δουλευούσης Ἰερουσαλὴμ, υἱοὶ δὲ τρόπον τινὰ τῆς ἐξ ἐθνῶν Ἐκκλησίας. Ἐφρόνουν γὰρ τὰ αὐτῆς, ἀναδειχθήσεσθαι λέγοντες, καὶ ἀναλάμψειν κατὰ καιροὺς τὸ Χριστοῦ μυστήριον, καὶ διὰ μυρίων ὅσων σχημάτων προανατυποῦντες αὐτὸ, μονονουχὶ δὲ καὶ εἰς ὄψιν ἄγοντες τοῖς ἀρχαιοτέροις. Οἱ δὲ μετ’ ἐκείνους ἔτι πάλιν εἰς δουλείαν γεγεννημένοι, Χριστὸν οὐ προσήκαντο, τῆς ἐλευθερίας τὸν χορηγόν· ὅτι δὲ ἀμείνους οἱ πρῶτοι τῶν μετ’ αὐτοὺς, ἀταλαίπωρον ἰδεῖν, Θεοῦ λέγοντος διὰ φωνῆς Ἠσαΐου· Πῶς ἐγένετο πόρνη πόλις πιστὴ Σιὼν πλήρης κρίσεως, ἐν ᾗ δικαιοσύνη ἐκοιμήθη ἐν αὐτῇ, νῦν δὲ φονευταί; Συνίης ὅπως πλήρης μὲν κρίσεως, τουτέστιν, ὀρθότητος, καὶ δικαίων κατάλυμα λέγει γενέσθαι τὴν Ἱερουσαλὴμ, ἤτοι τὴν Σιὼν, ἐκμεμεστῶσθαι δὲ φονευτῶν ἐν ὑστέροις.","english":"The children of Zelpha, Gad and Asher, were assigned to Lea, and they were younger than those of Balla. But, I think, someone might certainly be perplexed, and quite reasonably, how the children of a handmaiden, I mean Balla, could be assigned to Rachel, even though they fulfill the type of the Church from the Gentiles. What then do we say to this? That in the beginning the blessed prophets were counted among the children of the servile Jerusalem, but were in a manner sons of the Church from the Gentiles. For they thought as she did, declaring that the mystery of Christ would be revealed and shine forth in due time, and prefiguring it through countless forms, almost bringing it before the eyes of the ancients. But those after them, again born into servitude, did not accept Christ, the giver of freedom. And that the first were better than those after them is easy to see, from God speaking through the voice of Isaiah: \"How has the faithful city of Zion become a harlot, full of judgment, in which righteousness slept in her, but now murderers?\" Do you understand how he says that Jerusalem, or Zion, was full of judgment, that is, of righteousness, and a dwelling place of the just, but later filled with murderers?","structure":"narrative","commentary":[{"unit":"background","kind":"background","basis":"background","lemma":"Ζελφᾶς, Βάλλας","severity":"info","text":"Zelpha and Balla are the handmaidens of Lea and Rachel in the LXX narrative of Jacob's children (Gen 29–30). Cyril uses their names as fixed types for the servile Jerusalem and the Church from the Gentiles.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"term","kind":"term","basis":"glossary","lemma":"τύπον","severity":"info","text":"τύπον ('type') is a key exegetical term in Cyril's Glaphyra: a person or event in the Old Testament that prefigures a New Testament reality. Here the children of Balla 'fulfill the type' of the Gentile Church.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"scripture","kind":"scripture","basis":"text","lemma":"Πῶς ἐγένετο πόρνη πόλις πιστὴ Σιὼν πλήρης κρίσεως","severity":"info","text":"Cyril quotes Isaiah freely, not verbatim from the LXX. The closest passage is Isa 1:21–22, which laments Jerusalem's fall from righteousness to murder. Cyril adapts the wording to contrast the faithful past with the corrupt present.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"structure","kind":"structure","basis":"text","lemma":"οἱ δέ γε ... Ἀλλ’ ... Τί οὖν ... Ὅτι","severity":"info","text":"Cyril uses a standard rhetorical structure: objection (Ἀλλ’ … ἐπαπορήσειεν), question (Τί οὖν …), and answer (Ὅτι). This frames the typological explanation of why prophets are 'sons' of the Gentile Church.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"reception","kind":"reception","basis":"background","lemma":"μακάριοι προφῆται","severity":"info","text":"Cyril's claim that the prophets were 'blessed' and 'sons of the Church from the Gentiles' reflects a post-Nicene Christian appropriation of the Hebrew prophets as proto-Christian witnesses, common in Alexandrian exegesis.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"caution","kind":"caution","basis":"text","lemma":"ἐκμεμεστῶσθαι","severity":"caution","text":"The verb ἐκμεμεστῶσθαι ('filled up') is a hapax or rare form in Cyril; the text may be corrupt or a scribal variant. The sense is clear from context, but the exact reading is uncertain.","cites":[],"named_sources":[],"dropped_cites":[]}],"ambiguities":["The quotation from Isaiah is not exact; Cyril may be paraphrasing or citing from memory. The phrase 'πόρνη πόλις πιστὴ Σιὼν' does not appear verbatim in the LXX of Isaiah.","The verb ἐκμεμεστῶσθαι is unattested in standard lexica; it may be a scribal error for ἐκμεμεστωμένον or a similar form."],"confidence":"high","notes":[]},{"i":198,"ref":"p198","source":"ι. Ἴδοι δ’ ἄν τις, καὶ μάλα σαφῶς, καὶ ἐξ αὐτῶν, εἰ βούλοιτο, τῶν ὀνομάτων, ὅτι τρόφιμοι μὲν Ἐκκλησίας εἶεν ἂν οἱ διὰ τῆς Βάλλας· ἐχθροὶ δὲ μᾶλλον οἱ ἐκ Ζελφᾶς. Ἑρμηνεύεται μὲν γὰρ ὁ Δὰν, κρίσις· Νεφθαλεὶμ δὲ, πλατυσμός. Τοῦτο γέγονε τοῖς προφήταις τὸ κήρυγμα. Ὅτι γὰρ ἔμελλεν ὁ Χριστὸς κρῖναι τὴν οἰκουμένην ἐν δικαιοσύνῃ, καὶ καταψηφίσασθαι μὲν ὡς πλεονεκτήσαντος καὶ ἀνῃρηκότος ἡμᾶς τοῦ Σατανᾶ· σῶσαι δὲ καὶ ἡμᾶς, καὶ ἐκ πολλῆς ἄγαν στενοχωρίας εἰς πλατεῖαν ὥσπερ μεταστῆσαι καρδίαν, χαλεπὸν οὐδὲν ἐπιδεῖξαι πάλιν. Ὁ μὲν γὰρ μακάριος Ψαλμῳδὸς ἀνακέκραγε λέγων, ὡς ἐκ προσώπου τῶν ἐν Χριστῷ καὶ ἡγιασμένων ἐν πνεύματι· Ὁδὸν ἐντολῶν σου ἔδραμον, ὅταν ἐπλάτυνας τὴν καρδίαν μου. Ὁ δέ γε σοφώτατος Παῦλος ἑτεροζυγεῖν ἐθέλουσι τοῖς ἐκ Κορίνθου πεπιστευκόσιν ἐπιστέλλει, λέγων· Τὸ στόμα ἡμῶν ἀνέῳγε πρὸς ὑμᾶς, Κορίνθιοι, ἡ καρδία ἡμῶν πεπλάτυται. Οὐ στενοχωρεῖσθε ἐν ἡμῖν, στενοχωρεῖσθε δὲ ἐν τοῖς σπλάγχνοις ὑμῶν· τὴν δὲ αὐτὴν ἀντιμισθίαν ὡς τέκνοις λέγω. Πλατύνθητε καὶ ὑμεῖς, μὴ γίνεσθε ἑτεροζυγοῦντες ἀπίστοις. Ὅτι δὲ κρίσις ὀρθὴ καὶ δικαία γέγονε παρὰ Χριστοῦ, σαφηνιεῖ μὲν πάλιν αὐτὸς ὁ μακάριος Δαβὶδ, τὸ τῶν πλεονεκτηθέντων πρόσωπον ἑαυτῷ περιτιθεὶς, καὶ λέγων πρὸς τὸν τῶν ὅλων Σωτῆρα Χριστόν· Ἐξεγέρθητι, Κύριε, καὶ πρόσσχες τῇ κρίσει μου, ὁ Θεός μου, ὁ Κύριός μου, εἰς τὴν δίκην μου. Αὐτός γε μὴν ὁ Σωτὴρ ἐναργὲς τοῦτο καθίστησι λέγων· Νῦν κρίσις ἐστὶ τοῦ κόσμου τούτου, νῦν ὁ ἄρχων τοῦ κόσμου τούτου ἐκβληθήσεται ἔξω· κἀγὼ ἐὰν ὑψωθῶ ἐκ τῆς γῆς, πάντας ἑλκύσω πρὸς ἐμαυτόν.","english":"One might see, and quite clearly, even from the names themselves, if one wished, that those through Balla would be nurslings of the Church, while those from Zelpha would rather be enemies. For Dan is interpreted as \"judgment,\" and Nephthaleim as \"broadening.\" This became the proclamation of the prophets. For that Christ was about to judge the inhabited world in righteousness, and to condemn Satan as one who had taken advantage and destroyed us, but to save us and to transfer our heart from great constriction into a broad space, as it were, is nothing difficult to demonstrate again. For the blessed Psalmist cried out, as from the person of those in Christ and sanctified in spirit: \"I ran the path of your commandments when you broadened my heart.\" And the most wise Paul, wishing to oppose the yoke of those from Corinth who had believed, writes, saying: \"Our mouth opened toward you, Corinthians, our heart has been broadened. You are not constricted in us, but you are constricted in your own bowels; and I say the same recompense to you as to children. Be broadened yourselves, do not become yoked with unbelievers.\" That a right and just judgment has occurred from Christ, the blessed David himself will again make clear, putting on himself the person of those who have been taken advantage of, and saying to the Savior of all, Christ: \"Arise, Lord, and attend to my judgment, my God, my Lord, to my case.\" And the Savior himself makes this evident, saying: \"Now is the judgment of this world, now the ruler of this world will be cast out; and if I am raised from the earth, I will draw all to myself.","structure":"narrative","commentary":[{"unit":"term","kind":"term","basis":"text","lemma":"Δὰν","severity":"info","text":"Cyril etymologizes Dan as 'judgment' (κρίσις), linking it to Christ's eschatological judgment. This reflects a common patristic practice of reading Hebrew names typologically.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"term","kind":"term","basis":"text","lemma":"Νεφθαλεὶμ","severity":"info","text":"Nephthaleim is interpreted as 'broadening' (πλατυσμός), which Cyril connects to spiritual expansion and the heart's liberation from constriction.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"scripture","kind":"scripture","basis":"text","lemma":"Ὁδὸν ἐντολῶν σου ἔδραμον, ὅταν ἐπλάτυνας τὴν καρδίαν μου","severity":"info","text":"Cyril cites a psalm verse (likely Ps 119:32 LXX) as a cry of the sanctified, using 'broadened my heart' to illustrate spiritual enlargement.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"scripture","kind":"scripture","basis":"text","lemma":"Τὸ στόμα ἡμῶν ἀνέῳγε πρὸς ὑμᾶς, Κορίνθιοι, ἡ καρδία ἡμῶν πεπλάτυται","severity":"info","text":"Cyril attributes to Paul a Corinthian correspondence about broadened hearts; the wording is not canonical, likely a paraphrase or apocryphal tradition.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"scripture","kind":"scripture","basis":"text","lemma":"Ἐξεγέρθητι, Κύριε, καὶ πρόσσχες τῇ κρίσει μου","severity":"info","text":"Cyril quotes David (Ps 35:23 LXX) as a plea for divine judgment, reinforcing the theme of Christ's righteous judgment.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"scripture","kind":"scripture","basis":"text","lemma":"Νῦν κρίσις ἐστὶ τοῦ κόσμου τούτου, νῦν ὁ ἄρχων τοῦ κόσμου τούτου ἐκβληθήσεται ἔξω","severity":"info","text":"Cyril presents a saying of Christ about the judgment of the world and expulsion of its ruler; not found in the canonical Gospels, likely from an apocryphal source.","cites":[],"named_sources":[],"dropped_cites":[]}],"ambiguities":["The source of the Pauline and dominical sayings is uncertain; they may be from lost apocryphal texts or Cyril's paraphrases."],"confidence":"high","notes":[]},{"i":199,"ref":"p199","source":"Ὁρᾷς ὅτι κρίσιν ἡμῖν ἐσομένην δικαίαν καὶ καρδίας πλατυσμὸν οἱ προφῆται προανεκήρυττον τὸ ἐπὶ Χριστῷ λαλοῦντες μυστήριον; Γεγόνασι τοίνυν ἐκ Βάλλας Δάν τε καὶ Νεφθαλεὶμ, ὅ ἐστι κρίσις καὶ πλατυσμός· ἀπὸ δέ γε τῆς Ζελφᾶς Γὰδ καὶ Ἀσήρ· καὶ διερμηνεύεται δὲ πειρατήριον ὁ Γὰδ, πλοῦτός γε μὴν ὁ Ἀσήρ. Ἆρ’ οὖν οὐχὶ τοιοῦτοι γεγόνασιν οἱ τελευταῖοι μετὰ τοὺς πρώτους τῶν Ἰουδαίων λαοί; Εἶτα πῶς ἀμφίλογον; Ἐξ αὐτῶν γὰρ τοῦτο κατίδοι τις ἂν τῶν κατὰ Χριστὸν γεγονότων. Οἱ μὲν γὰρ ἐπείραζον αὐτὸν μετὰ τῶν καλουμένων Ἡρωδιανῶν, λέγοντες· Διδάσκαλε, οἴδαμεν ὅτι ἀληθὴς εἶ, καὶ οὐ μέλει σοι περὶ οὐδενός· οὐ γὰρ βλέπεις εἰς πρόσωπον ἀνθρώπων, ἀλλ’ ἐπ’ ἀληθείας τὴν ὁδὸν τοῦ Θεοῦ διδάσκεις· ἔξεστι δοῦναι κῆνσον Καίσαρι, ἢ οὔ; Προσῄεσαν δὲ πειράζοντες, ἵνα παγιδεύσωσιν αὐτόν. Μεμαρτύρηκε γὰρ οὕτως ὁ θεσπέσιος εὐαγγελιστής. Οἱ δὲ λημμάτων ἕνεκα καὶ φιλοκερδίας οὐ παρεδέχοντο τὸν ὑιόν. Ἔφησαν γὰρ, φησὶν, ἐν ἑαυτοῖς· Οὗτός ἐστιν ὁ κληρονόμος, δεῦτε, ἀποκτείνωμεν αὐτὸν, ἵνα ἡμῶν ἡ κληρονομία γένηται. Ὅτι δὲ φιλόπλουτοι καὶ φιλοκερδεῖς ἄγαν οἱ Φαρισαῖοι γεγόνασι, καὶ τὸ τῶν Γραμματέων ἀνόσιον στῖφος, κατίδοι τις ἂν, καὶ λίαν ἑτοίμως, τοῖς περὶ αὐτῶν γεγραμμένοις τὸν νοῦν ἐνιείς. Ὁ μὲν γὰρ Κύριος ἡμῶν Ἰησοῦς Χριστὸς, ἀπεμπολῆσαι δεῖν ἔφασκε τὸν ἐπίγειον πλοῦτον τοῖς τὰ ἄνω φρονεῖν ᾑρημένοις, καὶ διανέμειν τὰ ὄντα πτωχοῖς, ἵνα τὸν ἄνω κερδάνωσι θησαυρόν. Ἀλλ’, ὥς φησιν ὁ εὐαγγελιστὴς, ἤκουον ταῦτα οἱ Γραμματεῖς καὶ οἱ Φαρισαῖοι φιλάργυροι ὄντες, καὶ ἐξεμυκτήριζον αὐτόν.","english":"You see that the prophets were proclaiming in advance a judgment that would be just for us and an enlargement of heart, speaking the mystery concerning Christ. So from Balla came Dan and Nephthaleim, that is, judgment and enlargement; and from Zelpha came Gad and Aser; and Gad is interpreted as \"piratical band,\" while Aser is \"wealth.\" Were not, then, these latter peoples, after the first ones of the Jews, of such a sort? And then how is it disputed? For one might perceive this from the events that occurred concerning Christ. For some tested him along with the so-called Herodians, saying, \"Teacher, we know that you are truthful, and you care about nothing; for you do not look at a person's face, but you teach the way of God in truth. Is it permitted to give tribute to Caesar or not?\" They approached testing him, in order to ensnare him. For the divine evangelist has so testified. But others, for the sake of gains and love of profit, did not accept the Son. For they said among themselves, it is said, \"This is the heir; come, let us kill him, so that the inheritance may become ours.\" And that the Pharisees and the unholy band of Scribes were exceedingly fond of wealth and profit, one might perceive, and very readily, by applying one's mind to what has been written about them. For our Lord Jesus Christ declared that it was necessary for those who have chosen to think of higher things to sell off earthly wealth and to distribute their possessions to the poor, so that they might gain the heavenly treasure. But, as the evangelist says, the Scribes and the Pharisees, being lovers of money, heard these things and mocked him.","structure":"narrative","commentary":[{"unit":"term","kind":"term","basis":"glossary","lemma":"πλατυσμὸς","severity":"info","text":"Cyril glosses Nephthaleim as πλατυσμὸς, 'broadening' or 'enlargement,' which he interprets as an expansion of heart or understanding, a spiritual sense tied to prophetic announcement.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"term","kind":"term","basis":"glossary","lemma":"πειρατήριον","severity":"info","text":"Cyril interprets Gad as πειρατήριον, 'piratical band' or 'place of piracy,' linking it to the testing (πειράζω) of Christ by the Herodians and Pharisees.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"scripture","kind":"scripture","basis":"text","lemma":"Matthew 22:15-22","severity":"info","text":"The question about tribute to Caesar (εἰ ἔξεστι δοῦναι κῆνσον Καίσαρι) echoes the Herodians' trap in Matthew 22:15-22, though Cyril does not cite the verse explicitly.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"scripture","kind":"scripture","basis":"text","lemma":"Mark 12:13-14","severity":"info","text":"The Pharisees' plot to kill the heir (οὗτός ἐστιν ὁ κληρονόμος, δεῦτε, ἀποκτείνωμεν αὐτὸν) recalls the parable of the vineyard in Mark 12:13-14, where the heir is killed for inheritance.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"background","kind":"background","basis":"text","lemma":"Ἡρωδιανοί","severity":"info","text":"The Herodians were a Jewish political group supporting the Herodian dynasty; Cyril pairs them with Pharisees as opponents testing Christ, reflecting early Christian polemic.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"structure","kind":"structure","basis":"text","lemma":"","severity":"info","text":"Cyril structures the passage by contrasting the two sets of sons: Dan/Nephthaleim (judgment/enlargement) from Balla, and Gad/Aser (piracy/wealth) from Zelpha, then maps them onto Jewish responses to Christ.","cites":[],"named_sources":[],"dropped_cites":[]}],"ambiguities":["The Greek πειρατήριον is ambiguous: it can mean 'piratical band' or 'place of piracy'; Cyril uses it to characterize Gad as hostile, but the exact nuance is unclear.","The phrase 'οἱ τελευταῖοι μετὰ τοὺς πρώτους τῶν Ἰουδαίων λαοί' is ambiguous: it may refer to later Jewish groups after earlier ones, or to the last tribes after the first."],"confidence":"high","notes":[]},{"i":200,"ref":"p200","source":"Ὅτι δὲ καὶ μέχρι τῶν ἄγαν εὐτελεστέρων καθικνούμενοι, μετὰ πολλῆς ἀκριβείας λεπτολογίαις ἐσπούδαζον, οὐδὲ τὸ βραχὺ μεθιέντες τοῖς μὴ προσάγουσι κατὰ νόμον τὰς τεταγμένας δεκάτας, καίτοι τοῦ νόμου πεφροντικότες ὀλίγα, παντελῶς αὐτοῖς διεσάφει λέγων ὁ Κύριος· Οὐαὶ ὑμῖν, Γραμματεῖς καὶ Φαρισαῖοι ὑποκριταὶ, ὅτι ἀποδεκατοῦτε τὸ ἡδύοσμον, καὶ τὸ ἄνηθον, καὶ τὸ κύμινον· καὶ ἀφήκατε τὰ βαρύτερα τοῦ νόμου, τὴν κρίσιν, καὶ τὸν ἔλεον, καὶ τὴν πίστιν. Οὐκοῦν ὁ μὲν Γὰδ πειρατήριον, πλοῦτος δὲ ὁ Ἀσήρ. Καὶ ἄμφω ἐγενέσθην ἐκ θεραπαίνης τῆς Ζελφᾶς, μετὰ τὸν Δάν τε καὶ Νεφθαλεὶμ, οἳ ἦσαν ἐκ Βάλλας. Ἀλλ’ ἐν τούτοις μὲν, ἡμῖν ὁ πρὸ τῆς τοῦ Σωτῆρος ἡμῶν ἐπιδημίας καιρὸς γεγράφθω· καθ’ ὃν ἦν ἔτι στεῖρα Ῥαχὴλ, τουτέστιν, ἡ ἐξ ἐθνῶν Ἐκκλησία· ἣ ὅτι τέξεται πολλοὺς, καὶ ἀναριθμήτων ἔσται τροφὸς, προανακέκραγε μὲν Ἡσαΐας λέγων· Εὐφράνθητι, στεῖρα, ἡ οὐ τίκτουσα. Ῥῆξον καὶ βόησον, ἡ οὐκ ὠδίνουσα· ὅτι πολλὰ τὰ τέκνα τῆς ἐρήμου μᾶλλον ἢ τῆς ἐχούσης τὸν ἄνδρα. Διεσάφει δὲ καὶ αὐτὸς ὁ θεσπέσιος Δαβὶδ περὶ Θεοῦ λέγων· Ὁ κατοικίζων στεῖραν ἐν οἴκῳ, μητέρα ἐπὶ τέκνοις εὐφραινομένην. Ἔφη δέ που πρὸς αὐτὴν καὶ ὁ τῶν ὅλων Δεσπότης καὶ Θεός· Ἆρον κύκλῳ τοὺς ὀφθαλμούς σου, καὶ ἴδε πάντας. Καὶ πάλιν· Ἰδοὺ οὗτοι πόῤῥωθεν ἔρχονται, οὗτοι ἀπὸ βοῤῥᾶ, καὶ οὗτοι ἀπὸ θαλάσσης, ἄλλοι δὲ ἐκ γῆς Περσῶν. Φέρε δὴ οὖν, εἰ δοκεῖ, καταθρῶμεν ὁπηνίκα καὶ ὅπως τέτοκεν ἡ στεῖρα. Οὐκοῦν μετ’ ἐκείνους οἳ γεγόνασιν ἐκ θεραπαινῶν, τοὺς ἐν ἀγρῷ μανδραγόρας εὑρίσκει Ῥουβεὶμ, ὁ ἐξ Ἰακὼβ πρωτότοκος· προσκομίζει δὲ Λείᾳ τῇ ἰδίᾳ μητρί.","english":"And that they reached even to the most trivial matters, with great precision devoting themselves to subtle distinctions, not yielding even a little to those who did not bring the appointed tithes according to the law—although they cared little for the law—the Lord made it entirely clear to them, saying: \"Woe to you, Scribes and Pharisees, hypocrites, because you tithe mint, dill, and cumin, and you have neglected the weightier matters of the law: judgment, mercy, and faith.\" So then, Gad is a testing-place, and Asher is wealth. And both were born from the handmaid Zilpah, after Dan and Naphtali, who were from Bilhah. But in these things, let the time before the advent of our Savior be written for us, during which Rachel was still barren—that is, the Church from the Gentiles. That she will bear many and will be the nurse of countless ones, Isaiah proclaimed beforehand, saying: \"Rejoice, barren one who does not bear. Break forth and cry out, one who does not labor in childbirth, for the children of the desert are more numerous than those of the woman who has a husband.\" And the divine David himself made it clear, speaking about God: \"He who settles a barren woman in a house, a mother rejoicing over her children.\" And the Lord and God of all said somewhere to her: \"Lift your eyes around and see all.\" And again: \"Behold, these come from afar, these from the north, and these from the sea, and others from the land of the Persians.\" Come then, if you please, let us examine when and how the barren one gave birth. So then, after those who were born from the handmaids, Reuben, the firstborn of Jacob, finds mandrakes in the field and brings them to Leah, his own mother.","structure":"narrative","commentary":[{"unit":"scripture","kind":"scripture","basis":"text","lemma":"Οὐαὶ ὑμῖν, Γραμματεῖς καὶ Φαρισαῖοι ὑποκριταὶ, ὅτι ἀποδεκατοῦτε τὸ ἡδύοσμον, καὶ τὸ ἄνηθον, καὶ τὸ κύμινον· καὶ ἀφήκατε τὰ βαρύτερα τοῦ νόμου, τὴν κρίσιν, καὶ τ","severity":"info","text":"Cyril adapts a saying attributed to Jesus, not found in the canonical Gospels, about tithing mint, dill, and cumin while neglecting judgment, mercy, and faith. This may derive from an apocryphal or oral tradition.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"scripture","kind":"scripture","basis":"text","lemma":"Εὐφράνθητι, στεῖρα, ἡ οὐ τίκτουσα. Ῥῆξον καὶ βόησον, ἡ οὐκ ὠδίνουσα· ὅτι πολλὰ τὰ τέκνα τῆς ἐρήμου μᾶλλον ἢ τῆς ἐχούσης τὸν ἄνδρα.","severity":"info","text":"Cyril quotes Isaiah 54:1 LXX, which calls the barren woman to rejoice. The verse is used typologically for the Gentile Church before Christ’s advent.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"scripture","kind":"scripture","basis":"text","lemma":"Ὁ κατοικίζων στεῖραν ἐν οἴκῳ, μητέρα ἐπὶ τέκνοις εὐφραινομένην.","severity":"info","text":"This citation of David (Psalm 113:9 LXX) describes God settling a barren woman in a house, interpreted by Cyril as a prophecy of the Church’s future fertility.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"term","kind":"term","basis":"text","lemma":"Γὰδ πειρατήριον","severity":"info","text":"Cyril glosses Gad as 'πειρατήριον' (testing-place or piratical band), drawing on a Hebrew etymology (gad = 'troop' or 'fortune'). The English draft renders it 'testing-place'.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"term","kind":"term","basis":"text","lemma":"Ἀσὴρ πλοῦτος","severity":"info","text":"Cyril interprets Asher as 'πλοῦτος' (wealth), consistent with the Hebrew etymology (’āšēr = 'happy' or 'wealthy'). This aligns with standard patristic etymologies.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"background","kind":"background","basis":"text","lemma":"ἐξ ἐθνῶν Ἐκκλησία","severity":"info","text":"Cyril identifies Rachel, Jacob’s barren wife, as a type of the Church from the Gentiles. This reflects a common Alexandrian typology where Rachel represents the Gentile Church and Leah the Jewish Church.","cites":[],"named_sources":[],"dropped_cites":[]}],"ambiguities":["The source of the Jesus logion about tithing mint, dill, and cumin is uncertain; it may be apocryphal or a free composition by Cyril.","The phrase 'πειρατήριον' for Gad is ambiguous: it can mean 'testing-place' or 'piratical band'; the English draft chooses 'testing-place'."],"confidence":"high","notes":[]},{"i":201,"ref":"p201","source":"Ἡ δὲ τῇ Ῥαχὴλ ζητούσῃ δίδωσι. Καὶ τίκτει μὲν Λεία, λαβοῦσα τοὺς μανδραγόρας, δύο πάλιν υἱοὺς, τόν τε Ἰσάχαρ καὶ μέντοι καὶ τὸν Ζαβουλών. Εἶτα μέμνηται Θεὸς τῆς Ῥαχὴλ, καὶ διανοιχθείσης αὐτῇ τῆς μήτρας, καὶ αὐτὴ τέτοκε τὸν Ἰωσὴφ, καὶ τελευτῶσα τὸν Βενιαμίν. Λεία μὲν οὖν ὅτι τὴν τῶν Ἰουδαίων Συναγωγὴν ὑπαινίττεται, Ῥαχὴλ δὲ τὴν ἐξ ἐθνῶν Ἐκκλησίαν, προμεμήνυκεν ἡμῖν πλειστάκις ὁ λόγος. Μεθέντες δὴ οὖν ὡς ἀνόνητον ἔτι τὸ ταυτολογεῖν, λοιπὸν ἀφηγώμεθα τίνος ἂν εἶεν εἰς τύπον οἱ μανδραγόραι, διὰ τοῦ πρωτοτόκου Ῥουβεὶμ ηὑρημένοι. Τί δ’ ἂν βούλοιτο δηλοῦν ἡ εἰς ἄμφω τε καὶ ἐν ἴσῳ τάχα που διανέμησις· δέδωκε γὰρ ἡ Λεία τῇ Ῥαχήλ· τί δὲ πρὸς τούτοις καὶ αὐτὴ τῶν παίδων ἡ γένεσις, ἐν ταῖς τῶν ὀνομάτων σημασίαις ὠδίνουσα τὸ μυστήριον.\n\nια. Μανδραγόραι τοίνυν φύονται μὲν ἐν ἀγροῖς· εἶδος δὲ τὸ μῆλον αὐτοῖς. Ὑπνηλὸν δὲ ὅτι τὸ χρῆμά ἐστι, καὶ βαθεῖ καταμεθύσκον κάρῳ τοὺς μετεσχηκότας, οὐ μακροῦ δεήσειν οἶμαι πρὸς ἀπόδειξιν λόγου, τὰς τῶν ἀῤῥωστούντων ἀγρυπνίας τῆς ἰατρῶν ἐμπειρίας ἔσθ’ ὅτε νικώσης τῇ τῶν μανδραγορῶν φυσικῇ ἐνεργείᾳ. Οἳ καὶ ὑποφήνειαν ἡμῖν αἰνιγματωδῶς τὸ Χριστοῦ μυστήριον, ὑπνοῦντος τρόπον τινὰ δι’ ἡμᾶς, καὶ καθιέντος εἰς κένωσιν ἑαυτὸν μέχρι θανάτου, εἰ καὶ ἀνεβίω πάλιν. Θεὸς γὰρ ἦν κατὰ φύσιν, καὶ γέγονε σάρξ. Ὅπου δὲ ὅλως ὁ θάνατος ἐν ὕπνου τάξει παρειλημμένος, ζητητέον ἐκεῖ καὶ τὴν εἰς ζωὴν ἀναβίωσιν. Ὅλον δὲ ὥσπερ ἐν τούτοις τὸ Χριστοῦ μυστήριον. Καὶ γοῦν ὁ θεσπέσιος Παῦλος τοῖς ἐξ ἐλαφρίας κεκινημένοις εἰς ἑτερόφρονα δόξαν, ἐπισκήπτει λέγων·","english":"She gives them to Rachel, who is seeking them. And Leah, having taken the mandrakes, bears two more sons, Issachar and also Zebulun. Then God remembers Rachel, and her womb being opened, she herself bears Joseph, and finally Benjamin. Now that Leah hints at the Synagogue of the Jews, and Rachel at the Church from the Gentiles, the discourse has frequently indicated to us. So, setting aside as pointless the further repetition of this, let us now relate what the mandrakes, found by the firstborn Reuben, might signify as a type. And what the division into two and equally, perhaps, might mean—for Leah gave to Rachel; and what, besides these, the birth of the children themselves, laboring in the meanings of the names to bring forth the mystery.\n\n11. Mandrakes, then, grow in fields; their fruit is an apple. That the thing is soporific and deeply intoxicates those who partake of it with a heavy stupor, I think no long argument will be needed for proof, since the sleeplessness of the sick is sometimes overcome by the natural efficacy of mandrakes in the experience of physicians. These also hint to us enigmatically at the mystery of Christ, who in a manner slept for our sake, and lowered himself into a kenosis unto death, even though he revived again. For he was God by nature, and became flesh. And wherever death is taken in the order of sleep, there one must also seek the revival to life. The whole mystery of Christ is, as it were, in these things. And indeed, the divine Paul, to those moved by levity toward heterodox opinion, enjoins, saying:","structure":"narrative","commentary":[{"unit":"sense","kind":"sense","basis":"text","lemma":"Μανδραγόραι","severity":"info","text":"Cyril interprets the mandrakes as a type of Christ's death and resurrection, emphasizing their soporific and intoxicating properties as an enigma of Christ's kenosis.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"background","kind":"background","basis":"background","lemma":"Μανδραγόραι","severity":"info","text":"Mandrakes were known in antiquity for their narcotic and medicinal properties; Cyril draws on this natural history to develop his typological reading.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"scripture","kind":"scripture","basis":"text","lemma":"ὁ θεσπέσιος Παῦλος","severity":"info","text":"Cyril invokes the apostle Paul as an authority against heterodox opinions, though the specific Pauline passage is not quoted in the surviving text.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"structure","kind":"structure","basis":"text","lemma":"ια.","severity":"info","text":"The passage is numbered as section 11, marking a new subsection within the commentary on the mandrakes and the births of Leah and Rachel.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"reception","kind":"reception","basis":"text","lemma":"ὑπνοῦντος τρόπον τινὰ δι’ ἡμᾶς","severity":"info","text":"Cyril's typology of the mandrake as a figure of Christ's death and resurrection reflects a common patristic theme of interpreting Old Testament objects as prefigurations of Christ.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"caution","kind":"caution","basis":"text","lemma":"Ἡ δὲ τῇ Ῥαχὴλ ζητούσῃ δίδωσι","severity":"caution","text":"The narrative sequence of Leah giving the mandrakes to Rachel is not fully explained; Cyril's typological reading assumes the reader's familiarity with the Genesis account.","cites":[],"named_sources":[],"dropped_cites":[]}],"ambiguities":["The identity of the 'divine Paul' and the specific heterodox opinion alluded to are not specified in the passage."],"confidence":"high","notes":[]},{"i":202,"ref":"p202","source":"Παρέδωκα γὰρ ὑμῖν ἐν πρώτοις ὃ καὶ παρέλαβον· ὅτι Χριστὸς ἀπέθανεν ὑπὲρ τῶν ἁμαρτιῶν ἡμῶν, κατὰ τὰς Γραφὰς, καὶ ὅτι ἐτάφη, καὶ ὅτι ἐγήγερται τῇ τρίτῃ ἡμέρᾳ κατὰ τὰς Γραφάς. Καὶ μεθ’ ἕτερα· Εἰ δὲ Χριστὸς κηρύσσεται ὅτι ἐκ νεκρῶν ἐγήγερται, πῶς λέγουσιν ἐν ὑμῖν τινες, ὅτι ἀνάστασις νεκρῶν οὐκ ἔστιν; Ἐπειδὴ γὰρ πρῶτος ἐν ἀνθρώποις ὕπνον ἔδειξε τὸν θάνατον ὁ Χριστὸς (ζωὴ γὰρ ἦν κατὰ φύσιν), θύρα τις ὥσπερ καὶ ὁδὸς εἰς τὸ χρῆναι λοιπὸν καὶ αὐτοῦ θανάτου κατανεανιεύεσθαι, τῇ ἀνθρώπου γέγονε φύσει. Ταύτῃτοι καὶ ὁ σοφώτατος Παῦλος ἄνω τε καὶ κάτω τοὺς τῷ θανάτῳ κατειλημμένους ὀνομάζει κεκοιμημένους· ὡς ὅσον οὐδέπω καὶ ἀναβιωσομένους διὰ Χριστοῦ. Ἔφη γὰρ πάλιν· Εἰ γὰρ πιστεύομεν ὅτι Χριστὸς ἀπέθανε καὶ ἀνέστη, οὕτω καὶ ὁ Θεὸς ἐγερεῖ τοὺς κοιμηθέντας σὺν τῷ Ἰησοῦ, καὶ παραστήσει σὺν ἡμῖν. Ὕπνου δὴ οὖν σημεῖον οἱ μανδραγόραι. Καὶ τούτους εὑρίσκει πρωτότοκος ὦν ὁ Ῥουβεὶμ, εἶτα διεκόμισε τῇ μητρί· ἡ δὲ διενείματο πρὸς τὴν ἀδελφήν. Πρῶτοι γὰρ οἱ ἐξ Ἰσραὴλ τοῦ πρωτοτόκου κατὰ τὸν χρόνον νενοήκασί τε καὶ πεπλουτήκασι τὸ ἐπὶ Χριστοῦ μυστήριον· καὶ δὴ καὶ τῇ ἰδίᾳ μητρὶ, φημὶ δὴ τῇ Ἱερουσαλὴμ, εὕρημα λαμπρὸν τῆς ἐνούσης αὐτοῖς ἀγχινοίας προσκεκομικότες, χαίρειν ἀνέπειθον. Πρὸ γάρ τοι τῆς τῶν ἐθνῶν κλήσεως μεμυσταγωγήκασιν οἱ θεσπέσιοι μαθηταὶ τοὺς ἀνὰ πᾶσαν τὴν Ἰουδαίαν. Εἰ γὰρ καὶ μὴ πάντες τυχὸν πεπιστεύκασιν, ἀλλ’ οὖν μετὰ τὸν ἐπὶ Χριστῷ προσήκασι λόγον. Σέσωσται δὲ τὸ κατάλειμμα, κατὰ τὰς Γραφάς.","english":"For I delivered to you first what I also received: that Christ died for our sins according to the Scriptures, and that he was buried, and that he rose on the third day according to the Scriptures. And after other things: But if Christ is proclaimed to have risen from the dead, how do some among you say that there is no resurrection of the dead? For since Christ was the first among men to show death to be sleep (for he was life by nature), he became, as it were, a door and a way for human nature henceforth to defy death itself. For this reason also the most wise Paul repeatedly calls those overtaken by death \"those who have fallen asleep,\" as those who will yet revive through Christ. For he said again: For if we believe that Christ died and rose, so also God will raise those who have fallen asleep with Jesus and will present them with us. The mandrakes, then, are a sign of sleep. And Reuben, being the firstborn, finds them, then conveys them to his mother; and she distributes them to her sister. For the firstborn of Israel in time understood and possessed the mystery concerning Christ; and they brought a brilliant discovery of their inherent acumen to their own mother, I mean Jerusalem, and persuaded her to rejoice. For before the calling of the Gentiles, the divine disciples initiated those throughout all Judea. For even if not all perhaps believed, yet they accepted the account concerning Christ. And the remnant has been preserved, according to the Scriptures.","structure":"narrative","commentary":[{"unit":"scripture","kind":"scripture","basis":"text","lemma":"Παρέδωκα γὰρ ὑμῖν ἐν πρώτοις ὃ καὶ παρέλαβον· ὅτι Χριστὸς ἀπέθανεν ὑπὲρ τῶν ἁμαρτιῶν ἡμῶν, κατὰ τὰς Γραφὰς, καὶ ὅτι ἐτάφη, καὶ ὅτι ἐγήγερται τῇ τρίτῃ ἡμέρᾳ κατὰ","severity":"info","text":"Cyril adapts 1 Corinthians 15:3-4, where Paul states Christ died for sins, was buried, and rose on the third day. The phrasing 'according to the Scriptures' echoes Paul's own citation formula.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"scripture","kind":"scripture","basis":"text","lemma":"Εἰ δὲ Χριστὸς κηρύσσεται ὅτι ἐκ νεκρῶν ἐγήγερται, πῶς λέγουσιν ἐν ὑμῖν τινες, ὅτι ἀνάστασις νεκρῶν οὐκ ἔστιν","severity":"info","text":"Cyril paraphrases 1 Corinthians 15:12, where Paul argues that if Christ is proclaimed risen, some cannot deny general resurrection. The rhetorical question matches Paul's logic.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"term","kind":"term","basis":"text","lemma":"Ὕπνου δὴ οὖν σημεῖον οἱ μανδραγόραι","severity":"info","text":"Cyril interprets mandrakes as a 'sign of sleep' (ὕπνου σημεῖον), linking them to the metaphor of death as sleep. This allegorical reading connects the Genesis narrative to Pauline theology of resurrection.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"background","kind":"background","basis":"text","lemma":"Πρῶτοι γὰρ οἱ ἐξ Ἰσραὴλ τοῦ πρωτοτόκου κατὰ τὸν χρόνον νενοήκασί τε καὶ πεπλουτήκασι τὸ ἐπὶ Χριστοῦ μυστήριον","severity":"info","text":"Cyril asserts that Jewish Christians ('firstborn of Israel') first understood the mystery of Christ. This reflects early Christian claims of priority in interpreting Christ's death and resurrection, before the Gentile mission.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"reception","kind":"reception","basis":"text","lemma":"Σέσωσται δὲ τὸ κατάλειμμα, κατὰ τὰς Γραφάς","severity":"info","text":"Cyril concludes that a 'remnant' (κατάλειμμα) is preserved, alluding to Old Testament prophecies of a saved remnant (e.g., Isaiah 10:22). This reflects a typological reading where Jewish believers survive as a witness.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"caution","kind":"caution","basis":"text","lemma":"Εἰ γὰρ πιστεύομεν ὅτι Χριστὸς ἀπέθανε καὶ ἀνέστη, οὕτω καὶ ὁ Θεὸς ἐγερεῖ τοὺς κοιμηθέντας σὺν τῷ Ἰησοῦ, καὶ παραστήσει σὺν ἡμῖν","severity":"caution","text":"This sentence is not a direct biblical quotation but a loose paraphrase of 1 Corinthians 15:12-15. Cyril may be summarizing Paul's argument; the exact wording is not found in the New Testament.","cites":[],"named_sources":[],"dropped_cites":[]}],"ambiguities":["The phrase 'σὺν τῷ Ἰησοῦ' (with Jesus) is ambiguous: it could mean 'together with Jesus' in resurrection or 'in the company of Jesus' at the end. Cyril likely intends the former, aligning with Pauline eschatology."],"confidence":"high","notes":[]},{"i":203,"ref":"p203","source":"Ὅτι δὲ προειλήφασιν ἐν πίστει τοὺς ἐξ ἐθνῶν Ἰουδαῖοι, πρόδηλον δήπου, καὶ οὐδενὶ τῶν ὄντων ἀσυμφανές. Λαβοῦσα τοίνυν ἡ Λεία τοὺς μανδραγόρας, δύο τέτοκε υἱοὺς, Ἰσάχαρ τε καὶ Ζαβουλών. Καὶ μισθὸς μὲν ὁ Ἰσάχαρ ἑρμηνεύεται· ἕτερός γε μὴν, τουτέστιν, ὁ Ζαβουλὼν, εὐοδωμά τε καὶ εὐ λογία, Ὡς γὰρ ἔφην ἤδη, διὰ τῶν ἁγίων ἀποστόλων ὡς παρὰ τέκνων ἰδίων ἡ τῶν Ἰουδαίων Συναγωγὴ παραδεξαμένη λοιπὸν τὸ Χριστοῦ μυστήριον, μήτηρ ἀπεδείχθη τέκνων τῶν ἐπὶ μισθῷ τε καὶ εὐλογίαις κατευοδουμένων παρὰ Θεῷ. Ὅτι γὰρ οὐκ ἄμισθος ἡ πίστις ἡ εἰς Χριστὸν, διδάξειεν ἂν εὐθὺς τῶν πλημμελημάτων ἡ ἄφεσις. Πιστώσεται δὲ πρὸς τοῦτο καὶ αὐτὸς λέγων ὁ Κύριος ἡμῶν Ἰησοῦς Χριστός· Ἀμὴν, ἀμὴν λέγω ὑμῖν, ὁ πιστεύων εἰς ἐμὲ, ἔχει ζωὴν αἰώνιον. Οὐδὲν ἧττον καὶ ὁ μακάριος Παῦλος· Ἐγγύς σου τὸ ῥῆμά ἐστιν ἐν τῷ στόματί σου, καὶ ἐν τῇ καρδίᾳ σου· τουτέστι, τὸ ῥῆμα τῆς πίστεως ὃ κηρύσσομεν. Ὅτι ἐὰν εἴπῃς ἐν τῷ στόματί σου, ὅτι Κύριος Ἰησοῦς, καὶ πιστεύσῃς ἐν τῇ καρδίᾳ σου, ὅτι ὁ Θεὸς αὐτὸν ἤγειρεν ἐκ νεκρῶν, σωθήσῃ. Καρδίᾳ γὰρ πιστεύεται εἰς δικαιοσύνην· στόματι δὲ ὁμολογεῖται εἰς σωτηρίαν. Τίς οὖν ἄρα μείζων τε καὶ ἀξιόληπτός ἐστι μισθὸς τοῦ διασῶσαι ψυχήν; Ὅτι γὰρ τὸ χρῆμα ἐξαίρετον καὶ τοῦ παντὸς ἄξιον λόγου, καὶ αὐτὸς ἡμᾶς ὁ Σωτὴρ ἀναπείθει λέγων· Τί γὰρ ὠφεληθήσεται ἄνθρωπος ἐὰν τὸν κόσμον ὅλον κερδήσῃ, τὴν δὲ ψυχὴν αὐτοῦ ζημιωθῇ; ἢ τί δώσει ἄνθρωπος ἀντάλλαγμα τῆς ψυχῆς αὐτοῦ; Εὐκλεὴς οὖν ἄρα καὶ σωτήριος τοῖς πιστεύουσιν ὁ μισθός.","english":"That the Jews have taken precedence in faith over the Gentiles is surely evident and not unclear to anyone. So Leah, having taken the mandrakes, bore two sons, Issachar and Zebulun. And Issachar is interpreted as \"reward\"; the other, that is, Zebulun, as \"good journey\" and \"blessing.\" For, as I have already said, the Synagogue of the Jews, having received the mystery of Christ through the holy apostles as from her own children, was shown to be a mother of children who are well-favored with reward and blessings before God. For that faith in Christ is not without reward, the forgiveness of transgressions would immediately teach. And our Lord Jesus Christ himself confirms this, saying: \"Truly, truly, I say to you, he who believes in me has eternal life.\" No less does the blessed Paul: \"The word is near in your mouth and in your heart\"; that is, the word of faith which we proclaim. For if you say with your mouth, \"Lord Jesus,\" and believe in your heart that God raised him from the dead, you will be saved. For it is believed in the heart for righteousness, and confessed with the mouth for salvation. What greater and more acceptable reward is there than to save a soul? For that this matter is exceptional and worthy of all account, the Savior himself persuades us, saying: \"For what will a man be benefited if he gains the whole world but loses his own soul? Or what will a man give as an exchange for his own soul?\" Therefore, the reward is glorious and saving for those who believe.","structure":"narrative","commentary":[{"unit":"sense","kind":"sense","basis":"text","lemma":"Λαβοῦσα τοίνυν ἡ Λεία τοὺς μανδραγόρας, δύο τέτοκε υἱοὺς, Ἰσάχαρ τε καὶ Ζαβουλών","severity":"info","text":"Cyril interprets Leah's mandrakes and sons as allegory for the Synagogue receiving Christ through the apostles, yielding Issachar (reward) and Zebulun (blessing).","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"term","kind":"term","basis":"glossary","lemma":"Ἰσάχαρ","severity":"info","text":"Cyril glosses Issachar as 'reward' (μισθός), linking it to the reward of faith in Christ.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"term","kind":"term","basis":"glossary","lemma":"Ζαβουλών","severity":"info","text":"Cyril glosses Zebulun as 'good journey' (εὐοδωμά) and 'blessing' (εὐλογία), connecting to the blessed outcome of faith.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"scripture","kind":"scripture","basis":"text","lemma":"Ἀμὴν, ἀμὴν λέγω ὑμῖν, ὁ πιστεύων εἰς ἐμὲ, ἔχει ζωὴν αἰώνιον","severity":"info","text":"Cyril cites a saying of Jesus about faith yielding eternal life; the exact wording is not a canonical verse but echoes John 6:47 or similar Johannine tradition.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"scripture","kind":"scripture","basis":"text","lemma":"Ἐγγύς σου τὸ ῥῆμά ἐστιν ἐν τῷ στόματί σου, καὶ ἐν τῇ καρδίᾳ σου","severity":"info","text":"Cyril attributes this to Paul; it is not a direct biblical quotation but may reflect a liturgical or catechetical formula associated with Pauline teaching on faith and confession.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"scripture","kind":"scripture","basis":"text","lemma":"Τί γὰρ ὠφεληθήσεται ἄνθρωπος ἐὰν τὸν κόσμον ὅλον κερδήσῃ, τὴν δὲ ψυχὴν αὐτοῦ ζημιωθῇ; ἢ τί δώσει ἄνθρωπος ἀντάλλαγμα τῆς ψυχῆς αὐτοῦ;","severity":"info","text":"Cyril cites a saying of the Savior about the value of the soul; this is not a canonical verse but may derive from apocryphal or patristic tradition.","cites":[],"named_sources":[],"dropped_cites":[]}],"ambiguities":["The source of the sayings attributed to Jesus and Paul is unclear; they may be paraphrases or from non-canonical traditions."],"confidence":"high","notes":[]},{"i":204,"ref":"p204","source":"Ὅτι δὲ τοῖς ἐν Χριστῷ δεδικαιωμένοις ἕψεταί που πάντως καὶ τὸ εὐλογεῖσθαι δεῖν, εἴη ἂν οὐκ ἀμφίλογον. Ἡγιάσμεθα γὰρ ἐν πνεύματι. Καί φησιν ὁ μακάριος Δαβίδ· Εὐλογία Κυρίου ἐφ’ ὑμᾶς. Εὐλογημένοι ὑμεῖς τῷ Κυρίῳ, τῷ ποιήσαντι τὸν οὐρανὸν καὶ τὴν γῆν. Ἔφη δέ που Θεὸς καὶ διὰ τῆς τοῦ Ἡσαΐου φωνῆς, πρὸς τὴν τῶν πιστευόντων μητέρα, φημὶ δὴ τὴν Ἐκκλησίαν· Ἐπιθήσω τὸ πνεῦμά μου ἐπὶ τὸ σπέρμα σου, καὶ τὰς εὐλογίας μου ἐπὶ τὰ τέκνα σου. Ταύτῃτοι καὶ ὁ σοφώτατος Παῦλος τοῖς ἐν πίστει δεδικαιωμένοις ἐπιστέλλει, λέγων· Εὐλογητὸς ὁ Θεὸς καὶ Πατὴρ τοῦ Κυρίου ἡμῶν Ἰησοῦ Χριστοῦ, ὁ εὐλογήσας ἡμᾶς ἐν πάσῃ εὐλογίᾳ πνευματικῇ, Οἱ δὲ τῆς ἄνωθεν εὐλογίας πλουσίως μετεσχηκότες, πῶς ἂν οὐκ εὐοδωθεῖεν εἰς πᾶν ἔργον ἀγαθόν; Ὁδὸς γὰρ, φησὶν, εὐσεβῶν εὐθεῖα ἐγένετο, καὶ παρεσκευασμένη ὁδὸς τῶν εὐσεβῶν. Ἡ γὰρ ὁδὸς Κυρίου, κρίσις. Περὶ μὲν γὰρ τῆς Ἰουδαίων Συναγωγῆς ἔφη που Θεός· Ἰδοὺ ἐγὼ ἐμφράσσω τὰς ὁδοὺς αὐτῆς, καὶ τὴν τρίβον αὐτῆς οὐ μὴ εὕρῃ. Ἡμᾶς δὲ εἰσπέμπων ταῖς ἄνω μοναῖς διὰ λείας ὥσπερ καὶ ἐψιλωμένης ὁδοῦ, τοῖς ἁγίοις διακελεύεται λειτουργοῖς· Ἀνοίξατε πύλας, εἰσελθέτω λαὸς φυλάσσων δικαιοσύνην, καὶ ἀναγγέλλων ἀλήθειαν, ἀντιλαμβανόμενος ἀληθείας, καὶ φυλάσσων εἰρήνην. Καὶ πάλιν· Ὁδοποιήσατε τῷ λαῷ μου, καὶ τοὺς λίθους τῆς ὁδοῦ διαῤῥίψατε· ἵνα μὴ τοῖς διὰ μέσου σκανδάλοις προσπταίοντες, ὄκνον εἰσδέξοιντο τὸν ἐπ’ ἀγαθοῖς σπουδάσμασιν. Οὐκοῦν τοὺς ἐπὶ μισθῷ τε καὶ εὐλογίαις κατευοδουμένους παρὰ Θεῷ, τέτοκε Λεία· Ῥαχὴλ δὲ ὁμοίως λαβοῦσα τοὺς μανδραγόρας, τέτοκε τὸν Ἰωσήφ.","english":"That those justified in Christ will certainly also be blessed is not a matter of dispute. For we are sanctified in spirit. And the blessed David says: \"The blessing of the Lord is upon you. You are blessed by the Lord, who made the heaven and the earth.\" And God said somewhere through the voice of Isaiah, to the mother of the faithful, I mean the Church: \"I will place my spirit upon your seed, and my blessings upon your children.\" And the most wise Paul also writes to those justified in faith, saying: \"Blessed is God and Father of our Lord Jesus Christ, who blessed us with every spiritual blessing.\" And how could those who have richly partaken of the blessing from above not prosper in every good work? For it is said, \"The way of the pious became straight, and the way of the pious is prepared.\" For the way of the Lord is judgment. For concerning the Synagogue of the Jews, God said somewhere: \"Behold, I will block her ways, and her path she will not find.\" But sending us into the heavenly abodes as if by a smooth and cleared road, He commands the holy ministers: \"Open the gates, let the people who guard righteousness enter, and who proclaim truth, who uphold truth, and who keep peace.\" And again: \"Make a way for my people, and cast away the stones of the road; so that stumbling over the obstacles in between, they might not admit hesitation in their good endeavors.\" Therefore, Leah bore those who prosper with God in reward and blessings. And Rachel, likewise having taken the mandrakes, bore Joseph.","structure":"narrative","commentary":[{"unit":"scripture","kind":"scripture","basis":"text","lemma":"Εὐλογία Κυρίου ἐφ’ ὑμᾶς","severity":"info","text":"Cyril cites a blessing from David, likely Psalm 129:6 LXX, though the exact wording is not verbatim in the standard text.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"scripture","kind":"scripture","basis":"text","lemma":"Ἐπιθήσω τὸ πνεῦμά μου ἐπὶ τὸ σπέρμα σου","severity":"info","text":"Cyril attributes this to Isaiah, but it is not a direct quotation from the canonical book; it may be a paraphrase or from a variant tradition.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"scripture","kind":"scripture","basis":"text","lemma":"Εὐλογητὸς ὁ Θεὸς καὶ Πατὴρ τοῦ Κυρίου ἡμῶν Ἰησοῦ Χριστοῦ","severity":"info","text":"This Pauline blessing is not found verbatim in the New Testament; Cyril may be citing a liturgical formula or a lost epistle.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"scripture","kind":"scripture","basis":"text","lemma":"Ἰδοὺ ἐγὼ ἐμφράσσω τὰς ὁδοὺς αὐτῆς","severity":"info","text":"Cyril attributes this to God speaking of the Synagogue; the source is unclear, possibly a conflation of prophetic passages.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"background","kind":"background","basis":"text","lemma":"Ἀνοίξατε πύλας, εἰσελθέτω λαὸς φυλάσσων δικαιοσύνην","severity":"info","text":"This command to open gates for a righteous people echoes Psalm 118:19-20 LXX, adapted to Cyril's allegorical reading.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"structure","kind":"structure","basis":"text","lemma":"Οὐκοῦν τοὺς ἐπὶ μισθῷ τε καὶ εὐλογίαις κατευοδουμένους παρὰ Θεῷ, τέτοκε Λεία","severity":"info","text":"Cyril concludes the passage by linking Leah to those who prosper in reward and blessings, contrasting with Rachel's bearing Joseph.","cites":[],"named_sources":[],"dropped_cites":[]}],"ambiguities":["The source of several scriptural quotations is uncertain; they may be paraphrases, conflations, or from non-canonical traditions.","The identity of the 'holy ministers' commanded to open gates is not specified; they could be angels or ecclesiastical figures."],"confidence":"medium","notes":[]},{"i":205,"ref":"p205","source":"Παραδεξαμένη γὰρ ὥσπερ ἡ Ἐκκλησία τὸ Χριστοῦ μυστήριον διὰ τῶν ἀγίων ἀποστόλων, ὡς ἐξ ὁμοίας μὲν ἀδελφῆς τῆς τῶν Ἰουδαίων Συναγωγῆς, μήτηρ πέφηνε λαοῦ τοῦ ἐν προσθήκαις ἀεὶ, καὶ εἰς πληθὺν ἰόντος οὐ μεμετρημένην· (διερμηνεύεται γὰρ Ἰωσὴφ, προσθήκη Θεοῦ·) προστέθειται δὲ ταῖς ἐξ Ἰσραὴλ ἀγέλαις ἡ ἐξ ἐθνῶν Ἐκκλησία. Τοιγάρτοι καὶ ἔφασκεν ὁ Χριστός· Καὶ ἄλλα πρόβατα ἔχω, ἃ οὐκ ἔστιν ἐκ τῆς αὐλῆς ταύτης, κἀκεῖνά με δεῖ ἀγαγεῖν, καὶ τῆς φωνῆς μου ἀκούσουσιν, καὶ γενήσεται μία ποίμνη, εἷς ποιμήν. Προστέθειται τοίνυν ἡ ἐξ ἐθνῶν ἀγέλη, καθάπερ ἔφην ἀρτίως, τοῖς ἀρχαιοτέροις ποιμνίοις, καὶ ἀκατάληκτον ἔχει τὴν εἰς τὸ ἔτι τε καὶ ἔτι πλουσίαν ἐπίδοσιν· ἄχρις ἂν καὶ αὐτὸς ἐν τελευταίοις ὥσπερ καιροῖς ὁ Βενιαμὶν γεννηθῇ, τουτέστιν, ὁ υἱὸς ὀδύνης λαός.\n\nιβ. Καὶ τίς δὴ οὗτός ἐστιν, ἐφ’ ὃν καὶ αὐτὴ λοιπὸν ἡ τεκοῦσα παύσεται, καὶ εἰς ἑτέραν ὥσπερ μετοιχήσεται ζωήν; Τετελεύτηκε γὰρ ἡ Ῥαχὴλ ἐπ’ αὐταῖς ὠδῖσι τοῦ Βενιαμίν. Τὸ μὲν οὖν ἄγαν ἠκριβωμένως εἰδέναι ταυτὶ, Θεῷ δὴ πάλιν ἀναθήσομεν, καὶ τοῖς νουνεχέσιν ἢ καθ’ ἡμᾶς· λυπεῖ δὲ οὐδὲν, τό γε εἰς νοῦν ἧκον εἰπεῖν. Οἶμαι δὴ οὖν ὅτι νοοῖτ’ ἂν εἰκότως υἱὸς ὀδύνης λαὸς ἡ ἐν ἐσχάτοις τοῦ αἰῶνος καιροῖς τῶν πιστευόντων πληθύς. Κατ’ ἐκεῖνο γὰρ ἔσται τοῦ καιροῦ καὶ ὁ τῆς ἀνομίας υἱὸς, Ὁ ἀντικείμενος, καὶ ὑπεραιρόμενος ἐπὶ πάντα λεγόμενον Θεὸν ἢ σέβασμα· ὥστε αὐτὸν εἰς τὸν ναὸν τοῦ Θεοῦ ὡς Θεὸν καθίσαι, ἀποδεικνύντα ἑαυτὸν ὅτι ἐστὶ Θεός. Οὗτος τοῖ; ἁγίοις ἀντιτάξεται, καὶ ἀτιθάσσων οὐδὲν διοίσει θηρίων.","english":"The Church, having received the mystery of Christ through the holy apostles as from a sister of like origin, the Synagogue of the Jews, has appeared as the mother of a people ever in increase and going forth into an unmeasured multitude (for Joseph is interpreted as \"addition of God\"). And the Church from the Gentiles has been added to the flocks from Israel. Therefore Christ also said: \"I have other sheep, which are not from this fold, and I must lead those also, and they will hear my voice, and there will be one flock, one shepherd.\" So the flock from the Gentiles has been added, as I just said, to the older flocks, and it has an unceasing and ever more abundant increase, until even in the last times, as it were, Benjamin is born, that is, the people who are the son of pain.\n\n12. And who indeed is this, upon whom even the mother herself will finally cease and will depart, as it were, into another life? For Rachel died in the very birth pangs of Benjamin. Now, to know these things with great precision we will again refer to God and to those of understanding among us; but it is no harm to say what has come to mind. I think, then, that it would reasonably be understood that the people who are the son of pain is the multitude of believers in the last times of the age. For at that time there will also be the son of lawlessness, the Adversary, who exalts himself above every so-called god or object of worship, so that he sits in the temple of God as a god, showing himself to be God. This one will oppose the saints, and will differ in no way from untamed beasts.","structure":"narrative","commentary":[{"unit":"term","kind":"term","basis":"glossary","lemma":"Ἰωσὴφ","severity":"info","text":"Cyril etymologizes Joseph as 'προσθήκη Θεοῦ' (addition of God), a standard patristic etymology derived from the Hebrew root y-s-p (to add).","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"scripture","kind":"scripture","basis":"text","lemma":"Καὶ ἄλλα πρόβατα ἔχω","severity":"info","text":"The saying of Christ about other sheep not from this fold is not a direct canonical quotation; it likely echoes John 10:16 or a variant tradition, possibly from an apocryphon or oral tradition known to Cyril.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"background","kind":"background","basis":"background","lemma":"Βενιαμὶν","severity":"info","text":"Benjamin, the son of Rachel's death-pangs (Gen 35:16-20), is typologically interpreted by Cyril as the end-time multitude of believers, born in pain as the Church (Rachel) gives birth in the last days.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"parallel","kind":"parallel","basis":"text","lemma":"υἱὸς ὀδύνης λαὸς","severity":"info","text":"Cyril's identification of the 'son of pain' with the end-time faithful parallels apocalyptic traditions (e.g., Rev 12) and contrasts with the 'son of lawlessness' (ὁ τῆς ἀνομίας υἱός), likely alluding to the Antichrist.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"structure","kind":"structure","basis":"text","lemma":"ιβ.","severity":"info","text":"The numeral ιβ' (12) marks a new section in the commentary, introducing a question-and-answer format that develops the typology of Benjamin and the end-time Church.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"reception","kind":"reception","basis":"background","lemma":"ὁ ἀντικείμενος","severity":"info","text":"The term 'the Adversary' (ὁ ἀντικείμενος) is a standard Greek Christian designation for Satan or the Antichrist, used in patristic exegesis of eschatological passages (cf. 2 Thess 2:4).","cites":[],"named_sources":[],"dropped_cites":[]}],"ambiguities":["The source of Christ's saying about 'other sheep' is uncertain; it may be a loose citation or a non-canonical tradition.","The identity of 'the son of lawlessness' is not explicitly named as the Antichrist, but the description strongly suggests it."],"confidence":"high","notes":[]},{"i":206,"ref":"p206","source":"Ὡς γὰρ αὐτὸς εἴρηκεν ὁ Σωτὴρ, ἔσται τότε θλίψις μεγάλη, οἵα οὐ γέγονεν ἀπ’ ἀρχῆς κόσμου, οὐδ’ οὐ μὴ γένηται. Ὅτι δὲ οὐχ ἑτέροις μᾶλλον ἀλλ’ ἢ τοῖς ἁγίοις ἐγκατασκήψει τὰ τῆς παρ’ ἐκείνου σκαιότητος καὶ ἀπανθρωπίας, διαμεμήνυκε πάλιν ἐπενεγκὼν αὐτὸς ὁ Χριστός· Καὶ εἰ μὴ ἐκολοβώθησαν αἱ ἡμέραι ἐκεῖναι, οὐκ ἂν ἐσώθη πᾶσα σάρξ. Διὰ δὲ τοὺς ἐκλεκτοὺς κολοβωθήσονται αἱ ἡμέραι ἐκεῖναι. Ὡς γὰρ διώξεως ἐσομένης κατὰ παντὸς ἀπολέκτου καὶ γνησίου τὴν πίστιν, ὡς δεινῆς καὶ ἀφορήτου πλεονεξίας, καὶ μέντοι καὶ αἰκιῶν ἐποισθησομένων τισίν· ἔσται μου πάντως ἐν συστολαῖς ὁ καιρὸς, συμμετροῦντος, οἶμαι, τοῦ φιλοικτίρμονος Θεοῦ τῇ τῶν καμνόντων ἰσχύϊ τὸν πειρασμόν. Οὕτω φρονεῖν ἀναπείθει καὶ ὁ σοφώτατος Παῦλος· Πιστὸς δὲ ὁ Θεὸς ὃς οὐκ ἐάσει ὑμᾶς πειρασθῆναι ὑπὲρ ὃ δύνασθε, ἀλλὰ ποιήσει σὺν τῷ πειρασμῷ καὶ τὴν ἔκβασιν τοῦ δύνασθαι ὑπενεγκεῖν. Γεννηθέντος τοίνυν τοῦ Βενιαμὶν, τουτέστι, τοῦ ἐν τέλει τε καὶ ἐν ὀδύναις λαοῦ, πεπαύσεται καὶ Ῥαχήλ. Μετοιχήσεται γὰρ, ὥσπερ ἔφην ἀρτίως, εἰς ἑτέραν ζωὴν ἡ Ἐκκλησία, τουτέστιν ἡμεῖς, οἱ διὰ πίστεως τῆς εἰς Χριστὸν τὴν διὰ Πνεύματος ἕνωσιν πρὸς Θεὸν πλουτήσαντες. Καὶ μή τοι θαυμάσῃς εἰ θάνατος τὴν Ῥαχὴλ τῶν ἐν τῷδε τῷ κόσμῳ μετέθηκε πραγμάτων. Θορυβήσει γὰρ ἔσθ’ ὅτε τὸ χρῆμά τινας, ἐνηνεγμένους εἰς θεωρίαν τοῦ πάλαι συμβεβηκότος· Πεπαύσεται δὴ οὖν ἡ Ἐκκλησία κατὰ καιροὺς, καὶ σβεσθήσεται θανάτῳ τρόπον τινά· καὶ τοῦτό ἐστιν ἡ πρὸς τὰ ἀμείνω μετάστασις; Πρὸς δὴ τὰ τοιάδε φαμέν· Ἐκκλησίαν ὅταν ἀκούσῃς, τὴν τῶν πιστευόντων ἁγίαν πληθὺν ἴσθι τοι λέγειν·","english":"For as the Savior himself has said, there will then be a great tribulation, such as has not occurred from the beginning of the world, nor will it ever occur. And that the effects of his perversity and inhumanity will fall not upon others but rather upon the saints, Christ himself has again indicated by adding: And if those days had not been shortened, no flesh would have been saved. But for the sake of the elect, those days will be shortened. For since there will be a persecution against every chosen and genuine believer in faith, as a terrible and unbearable excess, and indeed torments will be inflicted upon some, my time will certainly be in contractions, as I think the compassionate God measures the trial according to the strength of those who suffer. The most wise Paul also persuades us to think this way: God is faithful, who will not allow you to be tried beyond what you can bear, but will provide, along with the trial, the ability to endure it. Therefore, when Benjamin is born, that is, the people at the end and in pains, Rachel will also cease. For the Church, that is, we who through faith in Christ have acquired union with God through the Spirit, will be transferred, as I just said, to another life. And do not be surprised if death has removed Rachel from the affairs of this world. For the matter will sometimes disturb some, who are brought to consider the ancient event. So then, the Church will cease at times and will be extinguished, as it were, by death—and is this the transition to better things? To such things we say: When you hear \"Church,\" know that it means the holy multitude of believers.","structure":"narrative","commentary":[{"unit":"scripture","kind":"scripture","basis":"text","lemma":"ἔσται τότε θλίψις μεγάλη","severity":"info","text":"Cyril alludes to an eschatological saying of Christ, possibly from an apocryphal or lost tradition, not directly from the canonical Gospels.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"scripture","kind":"scripture","basis":"text","lemma":"Καὶ εἰ μὴ ἐκολοβώθησαν αἱ ἡμέραι ἐκεῖναι","severity":"info","text":"This saying of Christ is not found in the canonical New Testament; Cyril may be citing an apocryphal source or a variant tradition.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"term","kind":"term","basis":"text","lemma":"Βενιαμὶν","severity":"info","text":"Cyril interprets Benjamin as 'the people at the end and in pains,' linking the birth of Benjamin (Gen 35:16-18) to the eschatological suffering of the Church.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"term","kind":"term","basis":"text","lemma":"Ῥαχὴλ","severity":"info","text":"Rachel, who dies after Benjamin's birth (Gen 35:19), is allegorized as the Church that ceases and is transferred to another life.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"background","kind":"background","basis":"text","lemma":"Παῦλος","severity":"info","text":"Cyril invokes Paul's teaching on divine providence in trials, but the exact Pauline citation is not identified; it may be a paraphrase of 2 Cor 1:8-11 or similar.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"structure","kind":"structure","basis":"text","lemma":"Πρὸς δὴ τὰ τοιάδε φαμέν","severity":"info","text":"This phrase marks a rhetorical shift from allegorical exposition to a direct clarification of the term 'Church' as the holy multitude of believers.","cites":[],"named_sources":[],"dropped_cites":[]}],"ambiguities":["The source of the sayings attributed to Christ is unclear; they may be from an apocryphal work or a lost tradition.","The Pauline reference is not explicit; Cyril may be paraphrasing rather than quoting a specific passage."],"confidence":"medium","notes":[]},{"i":207,"ref":"p207","source":"ᾗ τὸ ἐκτεθνάναι κατὰ τόπον ζωῆς τῆς ἐν κόσμῳ καὶ σαρκικῆς, ὁδός ἐστι πρὸς ἐπίδοσιν τῆς ἐν Χριστῷ πολιτείας καὶ ζωῆς καὶ μεταστάσεως τρόπος εἰς τὰ ἀμείνω καὶ ὑπερκείμενα. Διὰ τοῦτο καὶ ὁ μακάριος Παῦλος, ῥαγδαιοτέραν τισὶν ἐπιφέρει τὴν ἐπίπληξιν λέγων· Εἰ ἀπεθάνετε ἀπὸ τῶν στοιχείων τοῦ κόσμου, τί ὡς ἐν κόσμῳ ζῶντες δογματίζεσθε; Ἐπιστέλλει δὲ πάλιν τοῖς τὴν σαρκικὴν καὶ φιλήδονον ἀποσειομένοις ζωήν· Ἀπεθάνετε γὰρ, καὶ ἡ ζωὴ ὑμῶν κέκρυπται σὺν τῷ Χριστῷ ἐν τῷ Θεῷ. Ὅταν οὖν ὁ Χριστὸς φανερωθῇ, ἡ ζωὴ ὑμῶν, τότε καὶ ὑμεῖς σὺν αὐτῷ φανερωθήσεσθε ἐν δόξῃ. Νεκροῦν δὲ ἡμᾶς καὶ τὰ μέλη τὰ ἐπὶ τῆς γῆς δεῖν ἔφη σαφῶς, πορνείαν δὴ λέγων καὶ ἀκαθαρσίαν, καὶ τὰ τούτοις ἀδελφά. Οὐκοῦν ὁ τῆς Ῥαχὴλ θάνατος σημαίνει που πάντως τῆς τῶν πιστευόντων ἀγέλης, τουτέστι, τῆς Ἐκκλησίας, τὸν ἐν Χριστῷ νοούμενον θάνατον, εἰς ἑτέραν ὥσπερ ἀποφέροντα ζωήν· εἴπερ ἐστὶν ἀληθὲς, ὅτι τὰ καθ’ ἡμᾶς μεταστήσεται ἐκ φθορᾶς εἰς ἀφθαρσίαν, ἐκ θανάτου πρὸς ζωὴν, ἐξ ἀσθενείας εἰς δύναμιν, ἐξ ἀτιμίας εἰς δόξαν, ἐκ μεμετρημένων καιρῶν εἰς μακραίωνα βίον. Οὕτω γὰρ, οὕτω καὶ αὐτῷ διαπαντὸς συνεσόμεθα τῷ Χριστῷ· δι’ οὗ καὶ μεθ’ οὗ τῷ Θεῷ καὶ Πατρὶ ἡ δόξα καὶ τὸ κράτος σὺν ἁγίῳ Πνεύματι εἰς τοὺς αἰῶνας τῶν αἰώνων. Ἀμήν.","english":"for which dying in respect of the place of life in the world and the flesh is a path to growth in the polity and life in Christ and a mode of transition to better and higher things. For this reason also the blessed Paul brings a more vehement rebuke to some, saying: If you have died from the elements of the world, why do you, as if living in the world, hold opinions? And again he writes to those who shake off the fleshly and pleasure-loving life: For you have died, and your life is hidden with Christ in God. Therefore, when Christ is revealed, your life, then you also will be revealed with him in glory. And he said clearly that we must also mortify the members that are on the earth, meaning fornication and impurity and their kindred. Therefore, the death of Rachel signifies somewhere, in any case, the death understood in Christ of the flock of believers, that is, of the Church, bearing away as it were to another life, if indeed it is true that our affairs will be transferred from corruption to incorruption, from death to life, from weakness to power, from dishonor to glory, from measured times to a long-lived life. For thus, thus we shall be together with Christ always; through whom and with whom glory and power belong to God and Father together with the Holy Spirit for ever and ever. Amen.","structure":"narrative","commentary":[{"unit":"scripture","kind":"scripture","basis":"text","lemma":"Εἰ ἀπεθάνετε ἀπὸ τῶν στοιχείων τοῦ κόσμου, τί ὡς ἐν κόσμῳ ζῶντες δογματίζεσθε","severity":"info","text":"Cyril attributes a Pauline quotation to the blessed Paul; the verse is not directly identifiable in the canonical epistles, possibly a paraphrase or apocryphal saying.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"scripture","kind":"scripture","basis":"text","lemma":"Ἀπεθάνετε γὰρ, καὶ ἡ ζωὴ ὑμῶν κέκρυπται σὺν τῷ Χριστῷ ἐν τῷ Θεῷ","severity":"info","text":"Another Pauline citation, not found verbatim in the New Testament; Cyril may be drawing on a lost source or adapting Colossians 3:3 or similar passages.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"term","kind":"term","basis":"glossary","lemma":"νεκροῦν","severity":"info","text":"νεκροῦν (to mortify) is used here in a spiritual sense, referring to the ascetic practice of subduing bodily desires, a key concept in Cyril's moral theology.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"background","kind":"background","basis":"text","lemma":"Ῥαχὴλ","severity":"info","text":"Rachel, the matriarch from Genesis, is interpreted typologically as representing the Church; her death symbolizes the spiritual death of believers leading to resurrection in Christ.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"structure","kind":"structure","basis":"text","lemma":"","severity":"info","text":"The passage moves from a general principle (death as transition) to Pauline citations, then to a specific typological interpretation of Rachel's death, concluding with a doxology.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"reception","kind":"reception","basis":"text","lemma":"Ἀμήν","severity":"info","text":"The concluding 'Amen' suggests this passage originally ended a homily or a section of the commentary, a common liturgical feature in Cyril's works.","cites":[],"named_sources":[],"dropped_cites":[]}],"ambiguities":["The two Pauline quotations are not verbatim from the canonical epistles; their source is uncertain, possibly from lost writings or Cyril's paraphrase.","The phrase 'the members that are on the earth' is ambiguous: it may refer literally to genitalia or metaphorically to earthly desires."],"confidence":"high","notes":[]},{"i":208,"ref":"p208","source":"ΓΛΑΦΥΡΩΝ ΕΙΣ ΤΗΝ ΓΕΝΕΣΙΝ ΒΙΒΛΙΟΝ Ε.\n\nΠερὶ τοῦ Ἰακώβ.\n\nα. Πολυμερῶς καὶ πολυτρόπως ἡ θεόπνευστος Γραφὴ τῆς διὰ Χριστοῦ σωτηρίας προαναφωνεῖ τοὺς τύπους, οὐ μετρίαν ἐντεῦθεν τοῖς ἐντευξομένοις τιθεῖσα τὴν ὄνησιν. Ὅνπερ γὰρ τρόπον οἱ τὴν ἐν πίναξιν ἐπιστήμην εἰς ἅπαν ἐξησκημένοι, ταῖς τῶν χρωμάτων πολυειδέσι μορφαῖς καταποικίλλουσι, τὰς σκιὰς εἰς ἐμφανεστέραν ἄγοντες ὄψιν, καὶ πολὺ τὸ ἐπίχαρι καταχέοντες τῆς γραφῆς· οὕτω καὶ ἡ τοῦδε τοῦ παντὸς τεχνῖτις σοφία, τουτέστι Θεὸς, διὰ ποικίλων ὅσων αὐχημάτων προαναφαίνει λεπτῶς τοῦ μυστηρίου τὸ κάλλος, ἵνα συνιέντες ὡς ἐν αἰνίγμασι, καὶ μονονουχὶ προκατήχησιν καὶ προεισβολὴν εἰς σύνεσιν τὸ πρᾶγμα ποιούμενοι, πρὸς τὴν τῆς ἀληθείας παραδοχὴν, ἑτοιμότεροί πως εἶεν οἱ μυσταγωγούμενοι. Διατρίβομεν τοίνυν ἐν τῷδε τῷ κόσμῳ, μικρὸν διαφέροντες, ἢ τάχα που καὶ ἡττώμενοι τῶν ἀλόγων ζώων, εἴπερ ἀληθῆ τὴν ἐπίπληξιν ἐποιεῖτο Θεὸς κατὰ τῶν ἐξ Ἰσραὴλ, οὕτω λέγων· Ἔγνω βοῦς τὸν κτησάμενον, καὶ ὄνος τὴν φάτνην τοῦ κυρίου αὐτοῦ· Ἰσραὴλ δέ με οὐκ ἔγνω, καὶ ὁ λαός μου οὐ συνῆκεν. Εἰ δὲ νόμον ἔχοντες τὸν παιδαγωγὸν, ἐπὶ ταῖς οὕτω δειναῖς ἀμαθίαις οἱ τῶν Ἰουδαίων δῆμοι κατεγινώσκοντο, τίς ἂν γένοιτο λοιπὸν λόγος ὁ ζητούμενος περὶ τῶν ἐθνῶν, οἷς τῆς πολυθέου πλάνης ὁ βαθὺς ἐνέσκηψε σκότος; Κάτω γὰρ ὥσπερ διανενευκότες ἀεὶ, καὶ ταῖς τῆς σαρκὸς ἐπιθυμίαις ἐνειλημμένοι, μόνα φρονεῖν ἐσπούδαζον τὰ ἐπὶ τῆς γῆς, οὐδ’ ὅσον εἰπεῖν τὸν τῆς διανοίας ὀφθαλμὸν ἀνατείνειν ἰσχύοντες εἰς τὰ τῆς φιλοθεΐας αὐχήματα.","english":"Glaphyra on Genesis, Book Five.\n\nOn Jacob.\n\n1. In many ways and in manifold forms, the divinely inspired Scripture prefigures the types of salvation through Christ, placing no small benefit from this for those who encounter it. For just as those thoroughly trained in the art of painting on panels embellish with the varied forms of colors, bringing the shadows to a clearer view and pouring much grace over the painting, so also the craftswoman wisdom of this universe, that is, God, through many and varied adornments subtly prefigures the beauty of the mystery, so that those being initiated, understanding as in riddles and making the matter almost a preliminary instruction and an introduction to understanding, might be somehow more ready for the reception of the truth. We dwell, therefore, in this world, differing little, or perhaps even being inferior to the irrational animals, if indeed God made a true reproach against those from Israel, speaking thus: \"The ox knows its owner, and the donkey the manger of its master; but Israel did not know me, and my people did not understand.\" But if the multitudes of the Jews were condemned for such terrible ignorance, having the law as a tutor, what account would then be sought concerning the Gentiles, upon whom the deep darkness of polytheistic error had fallen? For always bent downward, as it were, and entangled in the desires of the flesh, they were eager to think only of things on the earth, unable to raise the eye of the mind even so much as to the glories of the love of God.","structure":"narrative","commentary":[{"unit":"structure","kind":"structure","basis":"text","lemma":"Περὶ τοῦ Ἰακώβ","severity":"info","text":"The heading 'On Jacob' introduces Book Five of the Glaphyra on Genesis, signaling a new thematic section focused on the patriarch Jacob.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"sense","kind":"sense","basis":"text","lemma":"πολυμερῶς καὶ πολυτρόπως","severity":"info","text":"Cyril emphasizes the manifold ways Scripture prefigures Christ, a key hermeneutical principle in his typological exegesis.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"scripture","kind":"scripture","basis":"text","lemma":"Ἔγνω βοῦς τὸν κτησάμενον, καὶ ὄνος τὴν φάτνην τοῦ κυρίου αὐτοῦ· Ἰσραὴλ δέ με οὐκ ἔγνω","severity":"info","text":"Cyril cites an unattributed saying (possibly from Jewish tradition or a lost source) contrasting animal recognition of owners with Israel's failure to know God.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"background","kind":"background","basis":"text","lemma":"τῆς πολυθέου πλάνης ὁ βαθὺς ἐνέσκηψε σκότος","severity":"info","text":"Cyril contrasts Jewish ignorance (despite the Law) with the deeper darkness of polytheistic error among Gentiles, reflecting common patristic polemic.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"reception","kind":"reception","basis":"text","lemma":"Γλαφυρῶν Εἰς Τὴν Γένεσιν","severity":"info","text":"The Glaphyra were influential in Byzantine exegesis, cited by later commentators for their typological method linking Old Testament figures to Christ.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"caution","kind":"caution","basis":"text","lemma":"Διατρίβομεν τοίνυν ἐν τῷδε τῷ κόσμῳ","severity":"caution","text":"The transition from the painting analogy to human dwelling in the world is abrupt; the logic may be compressed, requiring careful reading.","cites":[],"named_sources":[],"dropped_cites":[]}],"ambiguities":["The source of the saying about the ox and donkey is unclear; it may be a non-biblical proverb or a lost Jewish tradition.","The phrase 'craftswoman wisdom' (τεχνῖτις σοφία) personifies divine wisdom as feminine, a rare usage in Cyril."],"confidence":"high","notes":[]},{"i":209,"ref":"p209","source":"Ἐντεῦθεν ἡμῖν ἐποιμώζοντες καὶ μονονουχὶ κειμένοις ἐπιδακρύοντες οἱ μακάριοι προφῆται, μυρίου; ὅσους δεδαπανήκασι λόγους. Ὁ μὲν γὰρ μακάριος Ἡσαΐας, Ἐπλάτυνε, φησὶν, ὁ ᾅδης τὴν ψυχὴν αὐτοῦ, καὶ διήνοιξε τὸ στόμα αὐτοῦ, μὴ διαλιπεῖν. Οὐ γὰρ ἦν ἀπόνευσις τοῦ κακοῦ· ἀφορήτῳ δὲ ὥσπερ πλεονεξίᾳ κατηχθισμένοι τῇ τοῦ καθ’ ἡμῶν τυραννήσαντος Σατανᾶ, κατέβαινον μὲν εἰς ᾄδου, κατὰ τὴν ἐντεῦθεν ἀπαλλαγὴν οἱ δείλαιοι, χανδὸν τοῦ θανάτου καταπίνοντος, καὶ καταποιμαίνοντος ὥσπερ ἡμᾶς εἰς τοῦτο τῆς ἁμαρτίας εὑρετοῦ. Καὶ γοῦν οὐκ ἀδακρυτὶ, καθάπερ ἔφην ἀρτίως, τῆς τοιᾶσδε συμφορᾶς διεμέμνητο καὶ αὐτὸς ὁ θεσπέσιος Δαβίδ. Ἔφη δὲ οὕτω περὶ ἡμῶν, ποτὲ μέν· Ὡς πρόβατα ἐν ᾅδῃ ἔθεντο, θάνατος ποιμανεῖ αὐτούς· ὁτὲ δὲ πόλιν· Ὁ ποιμαίνων τὸν Ἰσραὴλ πρόσσχες, ὁ ὁδηγῶν ὡσεὶ πρόβατον τὸν Ἰωσήφ· ὁ καθήμενος ἐπὶ τὰ Χερουβὶμ, ἐμφάνηθι· ἐξέγειρον τὴν δυναστείαν σου, καὶ ἐλθὲ εἰς τὸ σῶσαι ἡμᾶς. Ταύτῃτοι καὶ οὐ μέχρι παντὸς ὑπὸ τῷ θανάτῳ μεμενήκαμεν. Πέπομφε γὰρ ἡμῖν ἐξ οὐρανοῦ ὁ Θεὸς καὶ Πατὴρ ποιμένα τὸν ἀγαθὸν Κύριον ἡμῶν Ἰησοῦν Χριστόν· οὐκ εἰς ᾅδου ποιμαίνοντα τοὺς ὑπ’ αὐτὸν γενομένους, ἀλλ’ εἰς ἀφθαρσίαν καὶ ζωὴν ἀποφέροντα. Κατανέμει γὰρ ἐν κρίνοις, καὶ ἐν νομῇ ἀγαθῇ, καὶ ἐν τόπῳ πίονι, κατὰ τὸ γεγραμμένον· πόαν ἡμῖν παρατιθεὶς τὴν πνευματικὴν, καὶ τοῖς ἄνωθεν καὶ ἐξ οὐρανοῦ καταμεθύσκων νάμασι, καὶ ἐγκάρπους ἀποτελῶν, καὶ πρός γε δὴ τούτοις, εἰς πληθὺν ἀμέτρητον κατευρύνει λαῶν.","english":"From this, the blessed prophets, lamenting and all but weeping over us as we lay prostrate, have expended countless words. For the blessed Isaiah says, \"Hades widened his soul and opened his mouth, never to cease.\" For there was no respite from evil; weighed down as if by an unbearable greed of the one who tyrannized us, Satan, the wretched would descend into Hades upon their departure from here, death gulping us down and, as it were, shepherding us into this by the inventor of sin. And indeed, not without tears, as I just said, did the divine David himself recall such a calamity. He spoke thus about us, at one time: \"They placed them like sheep in Hades; death will shepherd them\"; at another time again: \"O Shepherd of Israel, pay heed; O leader of Joseph as of a sheep; O one seated on the Cherubim, appear; rouse your dominion and come to save us.\" For this reason, we have not remained under death forever. For God the Father sent us from heaven the good shepherd, our Lord Jesus Christ, not shepherding those under him into Hades, but bearing them away to incorruption and life. For he pastures them among lilies, in good pasture, and in a rich place, according to what is written, setting before us spiritual grass, intoxicating us with streams from above and from heaven, making us fruitful, and, in addition to this, extending us into an immeasurable multitude of peoples.","structure":"narrative","commentary":[{"unit":"scripture","kind":"scripture","basis":"text","lemma":"Ἐπλάτυνε, φησὶν, ὁ ᾅδης τὴν ψυχὴν αὐτοῦ, καὶ διήνοιξε τὸ στόμα αὐτοῦ","severity":"info","text":"Cyril adapts Isaiah 5:14 LXX, where the verb πλατύνω describes Hades' insatiable greed, a common patristic trope for death's voracity.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"scripture","kind":"scripture","basis":"text","lemma":"Ὡς πρόβατα ἐν ᾅδῃ ἔθεντο, θάνατος ποιμανεῖ αὐτούς","severity":"info","text":"Cyril cites Psalm 48:15 LXX (49:15 MT), where death is depicted as a shepherd, a paradoxical image he develops into the Christological good shepherd.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"scripture","kind":"scripture","basis":"text","lemma":"Ὁ ποιμαίνων τὸν Ἰσραὴλ πρόσσχες, ὁ ὁδηγῶν ὡσεὶ πρόβατον τὸν Ἰωσήφ· ὁ καθήμενος ἐπὶ τὰ Χερουβὶμ, ἐμφάνηθι· ἐξέγειρον τὴν δυναστείαν σου, καὶ ἐλθὲ εἰς τὸ σῶσαι ἡμ","severity":"info","text":"This composite citation conflates Psalm 79:2 LXX (80:2 MT) and Psalm 79:9 LXX (80:9 MT), with the shepherd of Israel and the Lord seated on the Cherubim invoked as a savior.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"background","kind":"background","basis":"text","lemma":"ποιμαίνοντα","severity":"info","text":"Cyril contrasts the shepherding of death (Psalm 48) with Christ as the good shepherd, a pastoral metaphor central to early Christian soteriology and Cyril's exegesis.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"term","kind":"term","basis":"text","lemma":"καταποιμαίνοντος","severity":"info","text":"The compound verb καταποιμαίνω ('shepherd down') is rare; Cyril uses it to emphasize death's downward direction into Hades, contrasting with Christ's upward leading to incorruption.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"reception","kind":"reception","basis":"text","lemma":"ἐν κρίνοις","severity":"info","text":"The image of pasturing among lilies evokes Song of Songs 2:16 LXX, a verse Cyril reads as a type of paradise, aligning with Alexandrian allegorical tradition.","cites":[],"named_sources":[],"dropped_cites":[]}],"ambiguities":["The phrase 'μυρίου; ὅσους δεδαπανήκασι λόγους' in the Greek is textually uncertain; the draft reads 'countless words' but the punctuation may indicate a lacuna or corruption.","The citation 'Ἐπλάτυνε, φησὶν, ὁ ᾅδης τὴν ψυχὴν αὐτοῦ' is not a direct LXX verse; it may be a conflation or paraphrase of Isaiah 5:14, which Cyril adapts freely."],"confidence":"high","notes":[]},{"i":210,"ref":"p210","source":"Καί μοι πάλιν ὡς ἐν σκιαῖς κατίδοι τις ἂν, ὅπερ ἔφην, τὸν θεσπέσιον Ἰακὼβ, καὶ τὰ ἐπ’ αὐτῷ γεγραμμένα παρατιθέντος τοῦ λόγου, καὶ τῆς ἱστορίας τὸ δοκοῦν εἶναί πως ἀσυμφανὲς ὡς ἔνι καταλευκαίνοντος. Γέγραπται τοίνυν ὡδί· Ἐγένετο δὲ, ὡς ἔτεκε Ῥαχὴλ τὸν Ἰωσὴφ, εἶπεν Ἰακὼβ τῷ Λάβαν· Ἀπόστειλόν με ἵνα ἀπέλθω εἰς τὸν τόπον μου, καὶ εἰς τὴν γῆν μου· ἀπόδος μοι τὰς γυναῖκάς μου, καὶ τὰ παιδία μου, περὶ ὧν δεδούλευκά σοι, ἵνα ἀπέλθω. Σὺ γὰρ γινώσκεις τὴν δουλείαν, ἣν δεδούλευκά σοι· καὶ ὅσα ἦν κτήνη σου μετ’ ἐμοῦ. Μικρὰ γὰρ ἦν ὅσα σοι ἦν ἐναντίον μου, καὶ ηὐξήθη εἰς πλῆθος. Καὶ ηὐλόγησέ σε Κύριος ἐπὶ τῷ ποδί μου. Νῦν οὖν πότε ποιήσω κἀγὼ ἐμαυτῷ οἶκον; Καὶ εἶπεν αὐτῷ Λάβαν· Τί σοι δώσω; Καὶ εἶπεν αὐτῷ Ἰακώβ· Οὐ δώσεις μοι οὐδέν. Ἐὰν ποιήσῃς μοι τὸ ῥῆμα τοῦτο, πάλιν ποιμανῶ τὰ πρόβατά σου σήμερον καὶ φυλάξω. Παρελθέτω πάντα τὰ πρόβατά σου σήμερον, διαχώρισον ἐκεῖθεν πᾶν πρόβατον ποικίλον καὶ περκνόν· καὶ πᾶν βόσκημα φαιὸν ἐν τοῖς ἄρνεσι. Καὶ πᾶν διάλευκον καὶ ῥαντὸν ἐν ταῖς αἰξὶν, ἔσται μοι μισθὸς, καὶ ἐπακούσεταί μου ἡ δικαιοσύνη μου ἐν τῇ ἡμέρᾳ τῇ αὔριον, ὅτι ἔστιν ὁ μισθός μου ἐνώπιόν σου. Πᾶν ὃ ἂν μὴ ᾖ ῥαντὸν ἢ διάλευκον ἐν ταῖς αἰξὶ, καὶ φαιὸν ἐν τοῖς ἄρνεσι, κεκλεμμένον ἔσται παρ’ ἐμοί. Εἶπε δὲ αὐτῷ Λάβαν· Ἔστω κατὰ τὸ ῥῆμά σου.","english":"And again, as if in shadows, one might perceive what I have said: the inspired Jacob, with the account setting forth what is written about him, and whitening, as it were, the apparent obscurity of the history as much as possible. Now it is written thus: \"It came to pass, when Rachel bore Joseph, Jacob said to Laban, 'Send me away, that I may go to my place and to my land. Give me my wives and my children, for whom I have served you, that I may go. For you know the service I have rendered you, and how many of your cattle were with me. For what you had before me was small, and it increased to a multitude. And the Lord blessed you at my foot. Now, then, when shall I make a house for myself?' And Laban said to him, 'What shall I give you?' And Jacob said to him, 'You will give me nothing. If you do this thing for me, I will again pasture your sheep today and watch them. Let all your sheep pass by today; separate from them every speckled and piebald sheep, and every gray beast among the lambs, and every white-spotted and dappled one among the goats; these shall be my wages, and my justice will hear me on the morrow, because my wages are before you. Everything that is not dappled or white-spotted among the goats, and gray among the lambs, will be considered stolen by me.' And Laban said to him, 'Let it be according to your word.'","structure":"narrative","commentary":[{"unit":"structure","kind":"structure","basis":"text","lemma":"Καί μοι πάλιν ὡς ἐν σκιαῖς κατίδοι τις ἂν","severity":"info","text":"Cyril introduces a second typological reading of Jacob, signaled by πάλιν, following the previous passage on Isaiah and Hades.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"term","kind":"term","basis":"glossary","lemma":"καταλευκαίνοντος","severity":"info","text":"The verb καταλευκαίνω (to whiten) is used metaphorically: Cyril claims to clarify or 'whiten' the obscurity of the biblical narrative, a common exegetical trope.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"scripture","kind":"scripture","basis":"text","lemma":"Ἐγένετο δὲ, ὡς ἔτεκε Ῥαχὴλ τὸν Ἰωσὴφ, εἶπεν Ἰακὼβ τῷ Λάβαν·","severity":"info","text":"Cyril quotes Genesis 30:25–32 (LXX), the dialogue between Jacob and Laban after Joseph's birth, with minor textual variations.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"background","kind":"background","basis":"text","lemma":"πᾶν πρόβατον ποικίλον καὶ περκνόν","severity":"info","text":"The terms ποικίλον (speckled) and περκνόν (piebald) refer to sheep with mixed coats; such animals were often considered anomalous or valuable in ancient Near Eastern pastoral economies.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"reception","kind":"reception","basis":"text","lemma":"ἡ δικαιοσύνη μου","severity":"info","text":"Cyril reads Jacob's claim that 'my justice will hear me' as a typological foreshadowing of divine justice, a theme he develops elsewhere in the Glaphyra.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"caution","kind":"caution","basis":"text","lemma":"καταλευκαίνοντος","severity":"caution","text":"The verb καταλευκαίνοντος is rare and may be a scribal error for καταλευκαίνοντος (present participle) or a deliberate hapax; the sense 'whitening' is metaphorical and not literal.","cites":[],"named_sources":[],"dropped_cites":[]}],"ambiguities":["The phrase 'ὡς ἐν σκιαῖς' (as if in shadows) is ambiguous: it may refer to the obscurity of the typological reading or to the shadowy nature of the Old Testament prefiguration.","The verb καταλευκαίνοντος is a hapax legomenon in Cyril; its exact nuance (clarifying vs. whitening) is debated."],"confidence":"high","notes":[]},{"i":211,"ref":"p211","source":"Καὶ διέστειλεν ἐν τῇ ἡμέρᾳ ἐκείνῃ τοὺς τράγους τοὺς ῥαντοὺς καὶ διαλεύκους, καὶ πάσας τὰς αἶγας τὰς ῥαντὰς καὶ διαλεύκους, καὶ πᾶν ὃ ἦν λευκὸν ἐν αὐτοῖς, καὶ πᾶν ὃ ἦν φαιὸν ἐν τοῖς ἄρνεσι, καὶ ἔδωκε διὰ χειρὸς τῶν υἱῶν αὐτοῦ, καὶ ἀπέστησε ὁδὸν τριῶν ἡμερῶν, ἀνὰ μέσον αὐτῶν, καὶ ἀνὰ μέσον Ἰακώβ. Ἰακὼβ δὲ ἐποίμαινε τὰ πρόβατα Λάβαν τὰ ὑπολειφθέντα. Δεῖ δὴ πάλιν ἡμᾶς ὡς ἐν βραχέσι συνενεγκεῖν τῆς ἱστορίας τὸ πλάτος· προσεπειπεῖν δὲ οὕτω, τίς ἂν γένοιτο πρέπων ταῖς ἐπ’ αὐτῇ θεωρίαις ὁ νοῦς.\n\nβ. Δεδούλευκε τοίνυν ὁ μακάριος Ἰακὼβ τῷ Λάβαν, ὑπὲρ δυοῖν θυγατέραιν, Λείας τε, φημὶ, καὶ Ῥαχήλ. Μακροὺς δὲ εἰς τοῦτο δαπανήσας χρόνους, γεννηθέντος αὐτῷ τοῦ Ἰωσὴφ ἐκ Ῥαχὴλ τῆς ὅτι μάλιστα διαφερόντως ἠγαπημένης, ἀλύει λοιπὸν εἰκότως, οἴκοι δέ τε ἰέναι διασπεύδει πάλιν. Καὶ ὁ τῆς ἀποδημίας λόγος οὐκ ἀπίθανον ἔχει τὴν εὕρεσιν. Εἰ γὰρ μέλλοιμι, φησὶν, ἀμισθί τε καὶ διηνεκῶς κατανέμειν τὰ σὰ, πότε ποιήσω κἀγὼ ἐμαυτῷ οἶκον; τουτέστι πότε τοῖς ἐμαυτοῦ παιδίοις τὰ ζωαρκῆ συλλέξαιμι, κεκλήσομαι δὲ καὶ αὐτὸς οἴκου δεσπότης; Ἀλλὰ ταυτὶ μὲν Ἰακώβ. Μεταποιεῖται δὲ Λάβαν ὡς ἀγαθοῦ ποιμένος, ηὐλογεῖσθαί τέ φησιν ἐπὶ τῇ εἰσόδῳ αὐτοῦ. Μεθίησι δὲ οὐδαμῶς· καίτοι τῆς ὑπὲρ τῶν θυγατέρων δουλείας εἰς πέρας ἡκούσης τὸ ὡρισμένον. Ὑπισχνεῖται δὲ τὸν ἁνδάνοντα χορηγήσειν μισθόν. Ὁ δὲ ὅτι μὲν γίνοιτο χρηστὸς καὶ ἐπιεικὴς καὶ τῶν ἄγαν τληπαθεστάτων, καὶ μὴν εὐλογίας αὐτῷ τῆς παρὰ Θεῷ πρόξενος, διεβεβαιοῦτο σαφῶς. Ἔφη γὰρ, ὅτι Εὐλόγησέ σε ὁ Θεὸς ἐπὶ τῷ ποδί μου, ἀντὶ τῆς εἰσόδου τὸν πόδα τιθείς.","english":"And on that day he separated the spotted and white-speckled rams, and all the spotted and white-speckled goats, and everything that was white among them, and everything that was gray among the lambs, and gave them into the hands of his sons, and set them apart a journey of three days between them and Jacob. And Jacob tended the remaining sheep of Laban. Now we must again compress the breadth of the history into brief compass, and add in this way what sense might be fitting for the contemplations upon it.\n\n2. The blessed Jacob, then, served Laban for the sake of his two daughters, Leah, I mean, and Rachel. And having spent long years in this, when Joseph was born to him from Rachel, who was especially and preeminently loved, he naturally becomes restless and eagerly hastens to go home again. And the reason for his departure does not lack plausibility. For, he says, if I am to tend your flocks without pay and perpetually, when shall I also make a household for myself? That is, when shall I gather the necessities of life for my own children, and be called myself master of a house? So says Jacob. But Laban, as of a good shepherd, claims to be blessed at his coming, and says he is blessed by his entry. Yet he does not let him go at all, even though the appointed term of service for his daughters has come to an end. And he promises to provide a pleasing wage. But that he was kind and gentle and most patient, and indeed a source of blessing for him before God, was clearly affirmed. For he said, \"God has blessed you at my foot,\" putting \"foot\" in place of \"entry.","structure":"narrative","commentary":[{"unit":"structure","kind":"structure","basis":"text","lemma":"β.","severity":"info","text":"The Greek text marks a new section with the numeral β. (2), which the English draft renders as '2.' This division is editorial, not original to Cyril, and signals a shift from compressed historical summary to allegorical interpretation.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"term","kind":"term","basis":"glossary","lemma":"τράγους τοὺς ῥαντοὺς καὶ διαλεύκους","severity":"info","text":"The phrase 'spotted and white-speckled rams' (τράγους τοὺς ῥαντοὺς καὶ διαλεύκους) echoes the LXX of Genesis 30:35, where Laban separates the flock. Cyril uses this detail to typologically prefigure the separation of the righteous from the wicked.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"scripture","kind":"scripture","basis":"text","lemma":"Εὐλόγησέ σε ὁ Θεὸς ἐπὶ τῷ ποδί μου","severity":"info","text":"Cyril quotes Laban's words 'God has blessed you at my foot' (Εὐλόγησέ σε ὁ Θεὸς ἐπὶ τῷ ποδί μου), a paraphrase of Genesis 30:27 LXX. The substitution of 'foot' for 'entry' is noted by Cyril as a rhetorical figure.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"background","kind":"background","basis":"text","lemma":"ἀμισθί τε καὶ διηνεκῶς","severity":"info","text":"Cyril's paraphrase of Jacob's complaint ('without pay and perpetually') expands the biblical narrative (Genesis 30:28) to emphasize Jacob's desire for independence. This reflects Cyril's interest in the moral and spiritual dimensions of servitude.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"reception","kind":"reception","basis":"text","lemma":"ὡς ἐν βραχέσι συνενεγκεῖν τῆς ἱστορίας τὸ πλάτος","severity":"info","text":"Cyril's method of 'compressing the breadth of the history' (ὡς ἐν βραχέσι συνενεγκεῖν) is a hallmark of his exegetical approach in the Glaphyra, where he prioritizes typological and allegorical meaning over literal narrative detail.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"caution","kind":"caution","basis":"text","lemma":"προσεπειπεῖν","severity":"caution","text":"The verb προσεπειπεῖν ('add in this way') is a hapax legomenon in Cyril's corpus, possibly a scribal error for προσειπεῖν ('to address') or προσεπενεγκεῖν ('to bring forward'). The sense is clear, but the form is irregular.","cites":[],"named_sources":[],"dropped_cites":[]}],"ambiguities":["The phrase 'προσεπειπεῖν δὲ οὕτω' is textually uncertain; the verb may be corrupt. The reading 'add in this way' follows the English draft, but the Greek could also mean 'to speak further thus.'","The reference to 'three days' journey' in the biblical text (Genesis 30:36) is not explicitly allegorized by Cyril here, though it may be implied in the compressed summary."],"confidence":"high","notes":[]},{"i":212,"ref":"p212","source":"Τοῦτο γὰρ ἔφη προλαβὼν ὁ Λάβαν. Αἰτεῖ δὲ μισθὸν, καὶ κατανεμήσειν ἐπαγγέλλεται τὰς Λάβαν ἀγέλας. Ἀπονεμηθέντων αὐτῷ καὶ διεσταλμένων ἰδικῶς τῶν κατεῤῥαντισμένων, ἤτοι διαλεύκων καὶ σποδοειδῶν. Οὗ δὴ γεγονότος ἀποδιίστησι μὲν ὁ Ἰακὼβ ὁμοῦ τοῖς ἰδίοις τέκνοις τὴν ἀποκληρωθεῖσαν αὐτῷ ἀγέλην, καταποιμαίνει δὲ αὐτὸς τὰ Λάβαν ἔτι. Τίς δὴ οὖν ἄρα τῶν τοιούτων ἡμῖν σαφὴς γένοιτο ἂν καὶ εἰς ἰσχνότητα τὴν πνευματικὴν περιεπτισμένος ὁ νοῦς, εἰπεῖν ἀναγκαῖον.\n\nγ. Περικείσθω τοίνυν τὸ αὐτοῦ τοῦ Χριστοῦ πρόσωπον Ἰακὼβ, καθάπερ ἀμέλει καὶ φθάσαντες εἴπομεν. Χριστὸς γὰρ ὁ ἀληθὴς πτερνιστής. Πεπάτηκε γὰρ ὁλοτρόπως τὴν ἁμαρτίαν, καὶ καθὸ νοεῖται, καὶ πέφηνεν ἄνθρωπος, νεώτατος ὢν καὶ τῶν πρὸ αὐτοῦ γεγονότων ὀψιγενέστερος, ἁγίων δὴ λέγω προφητῶν, καὶ αὐτοῦ δὲ Μωσέως. Ὅμως ἔχει τὰ πρεσβεῖα, καὶ ἔστι πρωτότοκος διὰ τὸ ἐν πολλοῖς ἀδελφοῖς καθικέσθαι τὸν Μονογενῆ. Αὐτός ἐστιν ὁ εὐλογούμενος παρὰ τοῦ Πατρὸς διὰ πλήθους σίτου καὶ οἴνου. Αὐτῷ δεδουλεύκασιν ἔθνη, καὶ προσκεκυνήκασιν ἄρχοντες. Καὶ ὁ καταρώμενος αὐτὸν ἐπικατάρατος· ὁ δὲ εὐλογῶν εὐλογημένος, κατὰ τὴν εὐλογίαν Ἰσαάκ. Αὐτὸς ὁ καθ’ ὁμοιότητα τὴν Ἰακὼβ καθάπερ τινὰ πατρῴαν ἑστίαν μονονουχὶ ἀπολελοιπὼς τὸν οὐρανὸν, καὶ πρὸς Λάβαν ἀφιγμένος, ὃν τῷ κόσμῳ παρεικαστέον, τῷ μὴ εἰδότι ποτὲ τίς ὁ φύσει Θεὸς, κατηῤῥωστηκότι δὲ ὥσπερ ἄγαν τὴν πολύθεον πλάνησιν· εἰδωλολάτρης γὰρ καὶ ὁ Λάβαν.","english":"For Laban said this beforehand. He demands wages and promises to distribute Laban's flocks. When the spotted and white-speckled, or rather the white and ash-colored ones, had been set apart and specifically separated for him, Jacob, after this was done, separates the flock allotted to him together with his own children, and himself still shepherds Laban's flocks. It is necessary, therefore, to say what clear and spiritually refined meaning of such things might be for us.\n\n3. Let Jacob, then, be invested with the person of Christ himself, as indeed we have already said. For Christ is the true heel-grabber. He has completely trampled sin, both as he is conceived and as he appeared as man, being the youngest and later-born than those who came before him—I mean the holy prophets and even Moses himself. Nevertheless, he holds the primacy and is the firstborn because the Only-begotten has arrived among many brothers. He is the one blessed by the Father with an abundance of grain and wine. Nations have served him, and rulers have worshipped him. And he who curses him is accursed; he who blesses him is blessed, according to Isaac's blessing. He himself, like Jacob, having left heaven as if it were a paternal home, and having come to Laban—who is to be compared to the world, which never knew who God is by nature, but was excessively sick with polytheistic error, for Laban is an idolater.","structure":"narrative","commentary":[{"unit":"term","kind":"term","basis":"text","lemma":"πτερνιστής","severity":"info","text":"Cyril etymologizes Jacob's name as 'heel-grabber' (πτερνιστής), linking it to Christ's trampling of sin. This is a standard patristic etymology, not a literal translation.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"scripture","kind":"scripture","basis":"text","lemma":"εὐλογούμενος παρὰ τοῦ Πατρὸς διὰ πλήθους σίτου καὶ οἴνου","severity":"info","text":"Alludes to Isaac's blessing of Jacob (Gen 27:27-29), where abundance of grain and wine is promised. Cyril reads this as a type of Christ's blessing from the Father.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"background","kind":"background","basis":"text","lemma":"Λάβαν","severity":"info","text":"Laban is allegorized as the world (κόσμος) sick with polytheistic error. This reflects Cyril's anti-pagan polemic, common in Alexandrian exegesis.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"structure","kind":"structure","basis":"text","lemma":"γ.","severity":"info","text":"The Greek numeral γ. (3) marks a new section. Cyril here shifts from narrative summary to allegorical interpretation, a typical structural move in his Glaphyra.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"reception","kind":"reception","basis":"text","lemma":"Μονογενῆ","severity":"info","text":"Cyril calls Christ 'Only-begotten' (Μονογενῆ), a key term in his Christology, emphasizing Christ's unique divine sonship against Arian subordinationism.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"caution","kind":"caution","basis":"text","lemma":"κατηῤῤωστηκότι","severity":"caution","text":"The Greek κατηῤῤωστηκότι is a hapax or rare compound; the text may be corrupt. The translation 'excessively sick' is conjectural, based on context.","cites":[],"named_sources":[],"dropped_cites":[]}],"ambiguities":["The phrase 'κατηῤῤωστηκότι' is uncertain; it may be a scribal error or a rare compound. The reading 'excessively sick' is adopted from context.","The exact referent of 'τὰ πρεσβεῖα' (primacy) is ambiguous: it could mean seniority in age or precedence in honor; Cyril takes it as the latter."],"confidence":"high","notes":[]},{"i":213,"ref":"p213","source":"Ἴδιος μὲν οὖν καὶ ὁ κόσμος Χριστοῦ, καθὸ καὶ φύσει νοεῖται Θεὸς, καὶ τῶν ὅλων Κύριος καὶ δημιουργὸς, οὐκ ἴδιος δὲ πάλιν διὰ τὴν ἀπόστασιν, καὶ τὸ ἤδη πως δοκεῖν ἑτέρου γενέσθαι διὰ τὴν ἁμαρτίαν. Ἐπεγράφετο γὰρ βασιλέα τὸν Σατανᾶν. Οὐκοῦν καταβέβηκεν ὁ Λόγος ἐξ οὐρανοῦ, τὴν πατρῴαν ὥσπερ καταλελοιπὼς ἑστίαν. Τοῦτο γὰρ ἔφην ἀρτίως. Καὶ ἦν ὡς ξένος ἐν ἰδίῳ τῷ κόσμῳ. Καὶ μαρτυρήσει λέγων ὁ σοφὸς Ἰωάννης· Ἐν τῷ κόσμῳ ἦν, καὶ ὁ κόσμος δι’ αὐτοῦ ἐγένετο, καὶ ὁ κόσμος αὐτὸν οὐκ ἔγνω. Ἀλλὰ ταυτὶ μὲν ἴσως ἁρμόσειεν ἂν εἰκότως τοῖς τῆς ἐπιδημίας καιροῖς. Ὅτι δὲ καὶ πρὸ τῆς ἐνανθρωπήσεως ἐν ἰδίοις ἦν ὡς Θεός· ἀγνοούμενος δὲ τῷ κόσμῳ, τῶν καθ’ ἡμᾶς ἐποιεῖτο πρόνοιαν, ἐξ ἐμφύτου καλοκἀγαθίας καὶ θεοπρεποῦς ἡμερότητος, παραδείξειεν ἂν εὐθὺς ὁ θεσπέσιος Ἰακὼβ ὡς ἐν τύπῳ τῷ καθ’ ἑαυτόν. Ἐποίμαινε γὰρ τὰ πρόβατα Λάβαν, καίτοι μισθὸν ἔχων παρ’ αὐτοῦ τὸ σύμπαν οὐδένα· ἐλπίδι δὲ μόνῃ, εἰς τοῦτο ἠγμένος ταῖν δυοῖν αὐτοῦ συνάπτεσθαι θυγατέραιν, καὶ τέκνων γνησίων ἀναδειχθήσεσθαι πατήρ. Λεία δὲ ἤστην καὶ Ῥαχήλ. Θεὸς γὰρ ὢν κατὰ φύσιν ὁ Υἱὸς, ἐν τῷ κόσμῳ ἦν· τοῦτο γὰρ ὁ Λάβαν. Καὶ κατεποίμαινε δέ τινα τρόπον οἰκονομῶν ὡς Θεὸς τὰ ζωαρκῆ, δωρούμενος τοὺς ἀπὸ γῆς καρποὺς, ἀνιεὶς πηγὰς ὑδάτων, καὶ ποταμῶν νάματα, τὸν ἥλιον αὐτοῦ ἀνατέλλων, κατὰ τὸ γεγραμμένον, ὑετοὺς καθιεὶς, ἐντιθεὶς τῇ ἀνθρώπου φύσει τὴν ἔμφυτον φρόνησιν. Αὐτὸς γάρ ἐστι Τὸ φῶς τὸ ἀληθινὸν, ὃ φωτίζει πάντα ἄνθρωπον ἐρχόμενον εἰς τὸν κόσμον. Ἐπλήρου δὲ ταῦτα διὰ μόνην, ὡς ἔφην, τὴν ἡμερότητα τὴν ἔμφυτον·","english":"Now the world is Christ's own, in that He is by nature conceived as God, Lord and Creator of all; yet it is not His own again because of the apostasy, and because it had somehow come to seem another's due to sin. For it had enrolled Satan as its king. Therefore the Word came down from heaven, having left His father's hearth, as it were. This I said just now. And He was like a stranger in His own world. And the wise John bears witness, saying: \"He was in the world, and the world was made through Him, and the world did not know Him.\" But these things might perhaps fittingly apply to the times of His sojourn. That even before the incarnation He was in His own as God, though unknown to the world, and took thought for our affairs out of innate goodness and godly gentleness, the divine Jacob would immediately demonstrate, as in a type of himself. For he tended Laban's sheep, although he received no wages at all from him; but by hope alone he was led to this, to be united with one of his two daughters, and to become the father of legitimate children. Leah and Rachel were these. For being God by nature, the Son was in the world—for this is Laban. And He shepherded, so to speak, administering as God the means of life, bestowing the fruits of the earth, releasing springs of waters and streams of rivers, causing His sun to rise, as it is written, sending down rains, implanting in human nature its innate prudence. For He Himself is the true light, which enlightens every man coming into the world. And He did these things solely, as I said, out of His innate gentleness.","structure":"narrative","commentary":[{"unit":"sense","kind":"sense","basis":"text","lemma":"Ἴδιος μὲν οὖν καὶ ὁ κόσμος Χριστοῦ","severity":"info","text":"Cyril asserts that the world is Christ's own by nature, yet not his own due to apostasy and sin, establishing a paradox that frames the allegorical reading of Jacob's service to Laban.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"scripture","kind":"scripture","basis":"text","lemma":"Ἐν τῷ κόσμῳ ἦν, καὶ ὁ κόσμος δι’ αὐτοῦ ἐγένετο, καὶ ὁ κόσμος αὐτὸν οὐκ ἔγνω","severity":"info","text":"Cyril cites John 1:10 (or a variant) to illustrate the Word's unrecognized presence in the world, though the wording differs from the standard text; it may reflect a liturgical or memory-based form.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"background","kind":"background","basis":"text","lemma":"Λεία δὲ ἤστην καὶ Ῥαχήλ","severity":"info","text":"Cyril identifies Laban's daughters Leah and Rachel as types of the world, continuing the allegory where Jacob's service prefigures Christ's pre-incarnate care for creation.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"structure","kind":"structure","basis":"text","lemma":"Τοῦτο γὰρ ἔφην ἀρτίως","severity":"info","text":"Cyril signals a return to a previously stated point (the Word's descent from heaven), showing the recursive, homiletic structure of the commentary.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"reception","kind":"reception","basis":"text","lemma":"Ἐπεγράφετο γὰρ βασιλέα τὸν Σατανᾶν","severity":"info","text":"The notion that the world enrolled Satan as king reflects Cyril's anti-Origenist polemic and his emphasis on sin as a cosmic apostasy, a theme developed in his later Christological works.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"caution","kind":"caution","basis":"text","lemma":"Ἐν τῷ κόσμῳ ἦν, καὶ ὁ κόσμος δι’ αὐτοῦ ἐγένετο","severity":"caution","text":"The scripture citation conflates John 1:10 with elements of John 1:3; the exact source is uncertain, and the text may be a paraphrase or a variant reading from Cyril's manuscript tradition.","cites":[],"named_sources":[],"dropped_cites":[]}],"ambiguities":["The scripture citation (John 1:10) is not verbatim from the standard Greek New Testament; it may be a conflation or a memory-based quotation.","The identification of Leah and Rachel as types of the world is not explicitly justified; Cyril assumes the reader's familiarity with the Jacob-Laban narrative."],"confidence":"high","notes":[]},{"i":214,"ref":"p214","source":"καὶ μισθὸν μὲν ὥσπερ οὐδένα παρὰ τῶν ἐν κόσμῳ τηνικάδε δεχόμενος, οὐ δοξολογίαν, οὐ προσκύνησιν, οὐ δόξαν ὀρθὴν, καὶ ἀπλανῆ διάληψιν τὴν περὶ αὐτοῦ· προεγνωκὼς δὲ ὅτι δύο γυναῖκας ἕξει κατὰ καιροὺς, αἳ γνησίων αὐτῷ τέκνων ἔσονται μητέρες, τίκτουσαι νοητῶς. Ποῖαι δὲ αὗται, Πρώτη μὲν ἡ πρεσβυτέρα, τουτέστι, Λεία, τῆς Ἰουδαίων Συναγωγῆς τὸν τύπον ἀποπεραίνουσα. Δευτέρα δὲ καὶ μετ’ οὐ πολὺ καὶ τριπόθητος, ἡ νεωτέρα Ῥαχὴλ, τουτέστιν, ἡ ἐξ ἐθνῶν Ἐκκλησία, ἣ καὶ τέτοκε τὸν Ἰωσὴφ, Θεοῦ προσθήκην ἑρμηνευόμενον. Προστέθειται μὲν γὰρ τοῖς ἐξ Ἰσραὴλ ἡ ἐξ ἐθνῶν ἀγέλη. Νοεῖται δὲ καὶ ἑτέρως, ταῖς κατὰ καιρὸν τῶν πιστευόντων προσθήκαις εἰς πληθὺν ἀμέτρητον ἰοῦσα. Πλὴν ὅρα τὴν ἐπιτήρησιν. Ὀνίνησι γὰρ λίαν τὸ ἀκριβὲς ἐν τούτοις· Γεγέννηκεν ἡ Λεία πρὸ Ῥαχήλ· εἶτα μεταξὺ παιδίσκαι δύο Βάλλα τε καὶ Ζελφά. Ἀλλ’ ἠρέμει τέως Ἰακώβ· ἴδιον δὲ οἶκον οὔπω ποιεῖν ἐσκέπτετο. Τέτοκεν ἡ Ῥαχὴλ τὸν Ἰωσὴφ, καὶ οἶκον λοιπὸν ἐρᾷ· Πότε γὰρ, φησὶ, ποιήσω ἐμαυτῷ οἶκον; Τέτοκε μὲν γὰρ ἡ τῶν Ἰουδαίων Συναγωγὴ τοὺς εἰς δουλείαν τὴν ὑπὸ νόμον. Ἀλλ’ οὔπω Χριστὸς ἴδιον οἶκον ἔχειν ὡμολόγει σαφῶς. Οὐ γὰρ ἀπεδέχετο λίαν τὸν ἐκ λίθων ναὸν, ὃν Σολομὼν ἀνεδείματο. Καὶ γοῦν Ἰουδαίων ἐξωφρυωμένοις ἄγαν ἐπὶ τῷδέ ποτε μονονουχὶ καὶ ἐπιπλήττει λέγων· Ὁ οὐρανός μοι θρόνος, ἡ δὲ γῆ ὑποπόδιον τῶν ποδῶν μου. Ποῖον οἶκον οἰκοδομήσετέ μοι, λέγει Κύριος· ἢ τίς τόπος τῆς καταπαύσεώς μου; Ἀλλ’ οὐδὲ οἶκος Θεοῦ γέγονε νοητὸς ὁ Ἰσραήλ. Οὐ γὰρ κατῴκηκεν ἐν αὐτοῖς.","english":"And receiving no reward, as it were, from those in the world at that time—neither doxology, nor adoration, nor right opinion, nor unerring understanding concerning Himself—He knew beforehand that He would have two women in due time, who would be mothers of legitimate children to Him, giving birth spiritually. And who are these? First, the elder, that is, Leah, who completes the type of the Jewish Synagogue. Second, and not long after, the much-desired younger, Rachel, that is, the Church from the Gentiles, who also bore Joseph, interpreted as \"addition of God.\" For the flock from the Gentiles has been added to that from Israel. It is also understood otherwise, as the additions of believers from time to time, going into an immeasurable multitude. But observe the carefulness. For the precision in these matters is very beneficial. Leah gave birth before Rachel; then in between, two handmaids, Bilhah and Zilpah. But Jacob remained quiet for a time; he did not yet plan to make his own household. Rachel bore Joseph, and then he longed for a household. \"For when,\" he says, \"shall I make a household for myself?\" For the Jewish Synagogue gave birth to those under the bondage of the law. But Christ did not yet clearly acknowledge having His own household. For He did not much accept the temple of stones, which Solomon built. And indeed, once, to the Jews who were excessively arrogant about this, He almost rebukes them, saying: \"The heaven is my throne, and the earth is the footstool of my feet. What house will you build for me,\" says the Lord, \"or what place of my rest?\" But neither did Israel become a spiritual house of God. For He did not dwell in them.","structure":"narrative","commentary":[{"unit":"sense","kind":"sense","basis":"text","lemma":"δύο γυναῖκας","severity":"info","text":"Cyril interprets Jacob's two wives, Leah and Rachel, as types of the Jewish Synagogue and the Gentile Church, respectively, a common allegorical reading in Greek patristic commentary.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"term","kind":"term","basis":"text","lemma":"προσθήκην","severity":"info","text":"The name Joseph is glossed as 'addition of God' (προσθήκην), reflecting a traditional etymology found in Greek Christian sources, linking the patriarch to the inclusion of Gentiles.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"scripture","kind":"scripture","basis":"text","lemma":"Ὁ οὐρανός μοι θρόνος","severity":"info","text":"Cyril attributes a saying to Christ ('The heaven is my throne...') that is not a direct biblical quotation but a paraphrase or apocryphal logion, possibly from early Christian tradition.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"background","kind":"background","basis":"text","lemma":"Σολομὼν ἀνεδείματο","severity":"info","text":"Reference to Solomon's Temple underscores Cyril's polemic against Jewish material worship, contrasting it with the spiritual household of Christ, a theme in early Christian-Jewish debate.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"structure","kind":"structure","basis":"text","lemma":"Πλὴν ὅρα τὴν ἐπιτήρησιν","severity":"info","text":"Cyril signals a shift to careful exegetical observation ('But observe the carefulness'), marking a structural move from typological identification to narrative precision in the Genesis account.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"reception","kind":"reception","basis":"text","lemma":"Λεία... Ῥαχὴλ","severity":"info","text":"Cyril's allegory of Leah and Rachel as Synagogue and Church was influential in later Byzantine exegesis, though his emphasis on the Gentile Church as 'much-desired' reflects Alexandrian universalism.","cites":[],"named_sources":[],"dropped_cites":[]}],"ambiguities":["The source of the logion 'The heaven is my throne...' is unclear; it may be a free composition by Cyril or from an extracanonical tradition.","The phrase 'νοεῖται δὲ καὶ ἑτέρως' indicates Cyril acknowledges an alternative interpretation, but the text does not specify it fully."],"confidence":"high","notes":[]},{"i":215,"ref":"p215","source":"Ἐπειδὴ δὲ τέτοκεν ἡ ἐξ ἐθνῶν Ἐκκλησία τὸν νέον τε καὶ ἐν προσθήκαις λαὸν, οἶκον ἴδιον ἑαυτῷ λοιπὸν ὁ Σωτὴρ κατεσκευάζετο. Καὶ τίς δὴ οὗτός ἐστιν; Ἡμεῖς οἱ πιστεύσαντες, περὶ ὧν φησι καὶ διὰ προφήτου φωνῆς· Διδοὺς νόμους μου εἰς τὴν διάνοιαν αὐτῶν, καὶ ἐπὶ καρδίας αὐτῶν ἐπιγράψω αὐτούς. Καὶ ἔσομαι αὐτοῖς εἰς Θεὸν, καὶ αὐτοὶ ἔσονταί μοι εἰς λαόν. Κατοικεῖ ἐν ἡμῖν διὰ τοῦ Πνεύματος, καθάπερ ἀρτίως ἔφην, οὐ κατοικήσας ἐν Ἰσραήλ. Ὅτι γὰρ ἀμέτοχοι τοῦ Πνεύματος, ὡς ἐν τύπῳ λέγω τῷ καθ’ ἡμᾶς, οἱ πρὸ τῆς ἐπιδημίας, σαφηνιεῖ λέγων ὁ σοφώτατος Ἰωάννης· Οὔπω γὰρ ἦν Πνεῦμα, ὅτι Ἰησοῦς οὐδέπω ἐδοξάσθη. Ἐγηγερμένος γὰρ ἐκ νεκρῶν, καὶ εἰς εἰκόνα τὴν θείαν τὴν ἀνθρώπου φύσιν ἀναμορφῶν, πρώτοις ἐνεφύσησε τοῖς ἁγίοις ἀποστόλοις, λέγων· Λάβετε Πνεῦμα ἅγιον. Ἔφη δέ που καὶ ὁ θεσπέσιος Παῦλος· Οὐ γὰρ ἐλάβετε Πνεῦμα δουλείας πάλιν εἰς φόβον, ἀλλ’ ἐλάβετε Πνεῦμα υἱοθεσίας, ἐν ᾧ κράζομεν· Ἀββᾶ, ὁ Πατήρ. Οὐκοῦν Πνεῦμα μὲν δουλείας ἦν ἐν Ἰσραήλ· ἐν ἡμῖν δὲ τοῖς ἀπὸ Ῥαχὴλ, τουτέστι, τῆς ἐξ ἐθνῶν Ἐκκλησίας, Πνεῦμα Θεοῦ πρὸς υἱοθεσίαν, οἶκον ἡμᾶς ἀποτελοῦν τὸν πνευματικόν. Ἐλεύθεροι γὰρ οἱ ἀπὸ Ῥαχὴλ, ἧς οἱ ὀφθαλμοὶ καλοὶ καὶ ὡραῖοι, καίτοι τῆς Λείας οὐχ ὧδε ἐχούσης. Ὁρᾷ γὰρ οὐχ ὑγιῶς ἡ τῶν Ἰουδαίων Συναγωγή. Καὶ μαρτυρήσει λέγων ὁ σοφώτατος Παῦλος· Ἄχρι γὰρ τῆς σήμερον ἡμέρας τὸ αὐτὸ κάλυμμα ἐπὶ τῇ ἀναγνώσει τῆς Παλαιᾶς Διαθήκης μένει, μὴ ἀνακαλυπτόμενον, ὅ τι ἐν Χριστῷ καταργεῖται. Ἀλλ’ ἕως σήμερον ἡνίκα ἀναγινώσκεται Μωσῆς, κάλυμμα ἐπὶ τὴν καρδίαν αὐτῶν κεῖται.","english":"Since the Church from the Gentiles has given birth to the new and additional people, the Savior henceforth built for himself a house of his own. And what indeed is this house? We who have believed, concerning whom he says also through the voice of a prophet: \"Giving my laws into their mind, and I will inscribe them upon their hearts. And I will be to them a God, and they will be to me a people.\" He dwells in us through the Spirit, as I have just said, not having dwelt in Israel. For that those before the advent were without a share of the Spirit, as I say in a type concerning us, the most wise John will clarify by saying: \"For the Spirit was not yet, because Jesus was not yet glorified.\" For having risen from the dead and refashioning human nature into the divine image, he first breathed into the holy apostles, saying: \"Receive the Holy Spirit.\" And the divine Paul also said somewhere: \"For you did not receive a spirit of slavery again leading to fear, but you received a spirit of adoption, in which we cry: 'Abba, Father.'\" Therefore, a spirit of slavery was in Israel; but in us, from Rachel, that is, from the Church from the Gentiles, there is the Spirit of God for adoption, making us the spiritual house. For those from Rachel are free, whose eyes are good and beautiful, whereas Leah's are not so. For the Synagogue of the Jews does not see soundly. And the most wise Paul will bear witness, saying: \"For until the present day the same veil remains upon the reading of the Old Testament, not being lifted, because it is abolished in Christ. But until today, whenever Moses is read, a veil lies upon their heart.","structure":"narrative","commentary":[{"unit":"sense","kind":"sense","basis":"text","lemma":"Ἐπειδὴ δὲ τέτοκεν ἡ ἐξ ἐθνῶν Ἐκκλησία","severity":"info","text":"Cyril identifies the Church from the Gentiles as the mother of a new people, contrasting with the Jewish synagogue represented by Leah.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"scripture","kind":"scripture","basis":"text","lemma":"Διδοὺς νόμους μου εἰς τὴν διάνοιαν αὐτῶν","severity":"info","text":"Cyril cites a prophetic voice, likely a conflation of Old Testament passages, to describe God inscribing laws on hearts.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"scripture","kind":"scripture","basis":"text","lemma":"Λάβετε Πνεῦμα ἅγιον","severity":"info","text":"Cyril quotes Jesus giving the Holy Spirit to the apostles after the resurrection, a reference to John 20:22.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"scripture","kind":"scripture","basis":"text","lemma":"Οὐ γὰρ ἐλάβετε Πνεῦμα δουλείας ... ἀλλ’ ἐλάβετε Πνεῦμα υἱοθεσίας","severity":"info","text":"Cyril paraphrases Paul (Romans 8:15) contrasting a spirit of slavery with a spirit of adoption.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"background","kind":"background","basis":"text","lemma":"Rachel and Leah","severity":"info","text":"Cyril allegorizes Rachel (beautiful eyes) as the Church from the Gentiles and Leah (poor sight) as the Jewish synagogue, a typology rooted in Genesis.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"reception","kind":"reception","basis":"text","lemma":"κάλυμμα ἐπὶ τῇ ἀναγνώσει τῆς Παλαιᾶς Διαθήκης","severity":"info","text":"Cyril echoes Paul (2 Corinthians 3:14-15) on the veil over the Old Testament, a common patristic motif for Jewish blindness to Christ.","cites":[],"named_sources":[],"dropped_cites":[]}],"ambiguities":["The exact source of the prophetic quotation 'Giving my laws...' is unclear; it may be a composite or paraphrase.","The phrase 'Πνεῦμα δουλείας' and 'Πνεῦμα υἱοθεσίας' are paraphrased from Paul but not verbatim."],"confidence":"high","notes":[]},{"i":216,"ref":"p216","source":"Ἡνίκα δὲ ἐὰν ἐπιστρέψῃ πρὸς Κύριον, περιαιρεῖται τὸ κάλυμμα. Ὁ δὲ Κύριος τὸ Πνεῦμά ἐστιν. Οὗ δὲ τὸ Πνεῦμα Κυρίου, ἐκεῖ ἐλευθερία. Ἀλλ’ ἡμεῖς ἅπαντες, ὡς ἔφη πάλιν αὐτὸς, ἀνακεκαλυμμένῳ προσώπῳ τὴν δόξαν Κυρίου κατοπτριζόμενοι, τὴν αὐτὴν εἰκόνα μεταμορφούμεθα ἀπὸ δόξης εἰς δόξαν, καθάπερ ἀπὸ Κυρίου Πνεύματος. Συνίης ὅτι καλοῖς ὀφθαλμοῖς καὶ ἀνακεκαλυμμένῳ προσώπῳ τὴν δόξαν Κυρίου κατοπτριζόμεθα; Λαμπροὶ γὰρ οἱ τῆς Ῥαχὴλ ὀφθαλμοὶ, καθάπερ ἔφην ἀρτίως. Ἐπειδὴ τοίνυν ἡ νεωτάτη Ῥαχὴλ τὸν Ἰωσὴφ ἐκτέτοκεν, οἴκαδε μὲν ἰέναι διασπεύδει λοιπὸν ὁ θεσπέσιος Ἰακώβ. Μεταποιεῖται δὲ Λάβαν, καὶ εὐλογεῖσθαί φησιν εἰς πληθὺν ἄρδην τῆς ἀγέλης εὐρυνομένης. Δεῖται γὰρ λίαν ὁ κόσμος Θεοῦ, κἂν εἰ μὴ λέγει τυχὸν, ἀλλ’ οὖν τῷ εἰδέναι καὶ ὁμολογεῖν ὅτι πάντα αὐτῷ τά τε ζωαρκῆ, καὶ τὰ εἰς εὖ εἶναι παρὰ Θεοῦ. Ἐξαιτεῖ δὲ μισθὸν ὁ μακάριος Ἰακὼβ εἰκῆ παρεῖναι μὴ ἐνεχόμενος ἔτι. Καὶ ἦν ὁ μισθὸς οὐκ ἀνεθέλητος αὐτῷ, τὰ κατεῤῥαμμένα τὰ σποδοειδῆ. Κατὰ μὲν οὖν τοὺς ἄνωθεν ἔτι καὶ παρῳχηκότας καιροὺς, καίτοι διοικῶν τὸν κόσμον ἐξ ἡμερότητος τῆς ἐμφύτου καὶ θεοπρεποῦς, ὁ δι’ οὗ τὰ πάντα Θεὸς Λόγος, ἠφίει τοὺς ἐν αὐτῷ πορεύεσθαι ταῖς ὁδοῖς αὐτῶν, κατὰ τὸ γεγραμμένον. Ἐπειδὴ δὲ τέτοκεν ἡ Ἐκκλησία, τὸν ἐν προσθήκαις ἀεὶ καὶ νέον λαὸν, τουτέστι, τοὺς διὰ πίστεως τῆς εἰς αὐτὸν ἀναγέννησιν ἤδη λαχόντας τὴν πνευματικὴν, ἀπαιτεῖ τὸν κόσμον μισθὸν ὥσπερ τινὰ τῆς ὑπὲρ αὐτοῦ προνοίας τοὺς εἰς τὸ πιστεύειν ἑτοιμοτέρους, ὧν ἂν εἰς τύπον τὰ σποδοειδῆ καὶ ῥαντά. Τί δὴ τοῦτό ἐστιν;","english":"When she returns to the Lord, the veil is removed. And the Lord is the Spirit. Where the Spirit of the Lord is, there is freedom. But all of us, as he himself again said, gazing upon the glory of the Lord with uncovered face, are transformed into the same image from glory to glory, just as from the Lord Spirit. Do you understand that we gaze upon the glory of the Lord with beautiful eyes and uncovered face? For the eyes of Rachel are bright, as I said just now. Since, then, the youngest Rachel has given birth to Joseph, the divine Jacob hastens to go home. But Laban changes his mind, and says that he is blessed with an increase of the entire flock being enlarged. For the world greatly needs God, even if it does not happen to say so, but it knows and confesses that all things, both those that sustain life and those that contribute to well-being, come from God. The blessed Jacob demands a reward, not being liable to be present in vain. And the reward was not undesirable to him: the ashen and tattered things. Now, according to the earlier and past times, although the God Word, through whom all things exist, was administering the world from his innate and godlike gentleness, he allowed those in it to go their own ways, as it is written. But since the Church has given birth to the new and additional people, that is, those who have already obtained spiritual regeneration through faith in him, he demands from the world a reward, as it were, for his providence over it: those more ready to believe, of whom the ashen and tattered things are a type. What then is this?","structure":"narrative","commentary":[{"unit":"term","kind":"term","basis":"glossary","lemma":"Πνεῦμα","severity":"info","text":"Cyril identifies 'the Lord' with the Spirit, echoing 2 Cor 3:17, where freedom is associated with the Spirit. This is a key pneumatological move in his exegesis.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"scripture","kind":"scripture","basis":"text","lemma":"ἀνακεκαλυμμένῳ προσώπῳ","severity":"info","text":"The phrase 'with uncovered face' alludes to Exod 33:11 LXX, where Moses speaks to God face to face. Cyril applies it to the believer's vision of divine glory.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"scripture","kind":"scripture","basis":"text","lemma":"ἀπὸ δόξης εἰς δόξαν","severity":"info","text":"The phrase 'from glory to glory' echoes 2 Cor 3:18, where transformation into the same image is described. Cyril uses it to articulate spiritual progress.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"background","kind":"background","basis":"background","lemma":"Ῥαχὴλ","severity":"info","text":"Rachel, Jacob's wife, is a type of the Church. Her 'bright eyes' symbolize the Church's clear vision of God, a common patristic trope.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"structure","kind":"structure","basis":"text","lemma":"Ἐπειδὴ δὲ τέτοκεν ἡ Ἐκκλησία","severity":"info","text":"This sentence marks a shift from the Jacob-Rachel narrative to its ecclesiological application: the Church's birth of new believers prompts a demand for a reward from the world.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"caution","kind":"caution","basis":"text","lemma":"τὰ σποδοειδῆ καὶ ῥαντά","severity":"caution","text":"The phrase 'ashen and tattered things' is obscure. It likely refers to the 'speckled and spotted' flocks of Gen 30:32, but Cyril's typological reading as 'those more ready to believe' is not explicit in the biblical text.","cites":[],"named_sources":[],"dropped_cites":[]}],"ambiguities":["The identity of 'the Lord' as the Spirit is asserted but not argued; the phrase 'the Lord is the Spirit' may conflate God and Spirit in a way that is not trinitarianly precise.","The referent of 'the ashen and tattered things' is unclear; Cyril's typology is inventive but not directly supported by the Genesis narrative."],"confidence":"high","notes":[]},{"i":217,"ref":"p217","source":"Ἀεί περ ἐν ταῖς ὀΐων τε καὶ αἰγῶν ἀγέλαις τὰ μονοειδῆ τοῖς τρέφουσιν αἱρετώτερα· τὰ δὲ ῥαντὰ καὶ κατεστιγμένα τάξιν ἔχει δευτέραν, καὶ οὐκ ἐν ἴσῳ λόγῳ τοῖς ἄλλοις. Ἔριον γὰρ ἐν αὐταῖς οὐ μονοειδὲς, ἀλλ’ ἐν βραχὺ παραλλὰξ, ἑτερόχρουν δέ ἐστιν καὶ οἱονεὶ περιπεφυρμένον. Δέχεται τοίνυν ἀπὸ τοῦ κόσμου Χριστὸς, οὐχὶ δή που πάντως τὰ ἐν αὐτῷ τίμια, καὶ ἐν ἀνθρώποις ἀπόλεκτα, ἀλλ’ ὅσα μᾶλλον ἐν αὐτοῖς ἐν ὑφέσει τε εἶναι δοκεῖ, καὶ οὐκ ἐν ἴσῃ δόξῃ. Πιστώσεται δὲ τὸν λόγον καὶ ὁ θεσπέσιος Παῦλος, ἐπιστέλλων τοῖς πεπιστευκόσι· Βλέπετε γὰρ τὴν κλῆσιν ὑμῶν, ἀδελφοὶ, ὅτι οὐ πολλοὶ σοφοὶ κατὰ σάρκα, οὐ πολλοὶ δυνατοὶ, οὐ πολλοὶ εὐγενεῖς· ἀλλὰ τὰ μωρὰ τοῦ κόσμου ἐξελέξατο ὁ Θεὸς, ἵνα καταισχύνῃ τοὺς σοφοὺς, καὶ τὰ ἀσθενῆ τοῦ κόσμου ἐξελέξατο ὁ Θεὸς, ἵνα καταισχύνῃ τὰ ἰσχυρά. Νοηθείη δ’ ἂν καὶ ἑτέρως, εἴπερ βούλοιτό τις ἐξακριβοῦν τὰ τοιάδε, σποδοειδὲς ῥαντόν. Ποικίλον γάρ πως οἱ ἐν Χριστῷ τὸ εὐπρεπὲς ἔχοντες ὡς ἐν ἔργοις τε καὶ λόγοις. Τὸ μὲν γὰρ φαιόν τε καὶ μέλαν καταλογισθείη εἰς αἴνιγμα καὶ σκιὰν τοῦ κατὰ Χριστὸν μυστηρίου, καὶ τὸν ἐπ’ αὐτῷ σκοτεινὸν ἀσυμφανῆ τοῖς πολλοῖς καταγράψοι λόγον. Ἔφη γάρ που καὶ ὁ θεσπέσιος Δαβὶδ ἐν βιβλίῳ Ψαλμῶν, ὅτι Ἔθετο σκότος ἀποκρυφὴν αὐτοῦ, κύκλῳ αὐτοῦ ἡ σκηνὴ αὐτοῦ. Σκοτεινὸν ὕδωρ ἐν νεφέλαις ἀέρων· τὸ οἱονεὶ δυσκατάληπτον τῶν περὶ Θεοῦ δογμάτων σκηνῇ παρεικάζων, καὶ ὀνομάζων τὸν σκότον, καὶ ὕδωρ σκοτεινὸν ἐν νεφέλαις ἀέρων.","english":"In the flocks of sheep and goats, the uniform ones are always more desirable to their keepers; the spotted and speckled ones hold a second rank and are not on equal terms with the others. For the wool in them is not uniform, but with a slight variation, it is of a different color and, as it were, mixed in. Christ, then, receives from the world not at all those things in it that are valuable and choice among men, but rather those that seem to be in a lower state and not of equal esteem. The divine Paul will also confirm this word, writing to the believers: \"For consider your calling, brothers, that not many are wise according to the flesh, not many are powerful, not many are well-born; but God chose the foolish things of the world to put the wise to shame, and God chose the weak things of the world to put the strong to shame.\" This could also be understood in another way, if one wishes to examine such matters precisely, as an ash-colored speckling. For those who have seemliness in Christ are somehow variegated in both deeds and words. For the gray and black could be reckoned as an enigma and shadow of the mystery concerning Christ, and would inscribe the dark and obscure account of it, which is not apparent to the many. For the divine David said somewhere in the Book of Psalms, \"He set darkness as his hiding place; around him is his tent.\" Dark water in clouds of air, likening the difficult-to-grasp nature of doctrines about God to a tent, and naming the darkness and dark water in clouds of air.","structure":"narrative","commentary":[{"unit":"sense","kind":"sense","basis":"text","lemma":"","severity":"info","text":"Cyril contrasts uniform wool (monoeides) with spotted wool (rhanta kai katestigmena) to illustrate Christ's preference for the lowly and marginal over the elite.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"scripture","kind":"scripture","basis":"text","lemma":"Βλέπετε γὰρ τὴν κλῆσιν ὑμῶν","severity":"info","text":"Cyril cites Paul (1 Cor 1:26-27) on God choosing the foolish and weak to shame the wise and strong, supporting his allegory of spotted sheep.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"scripture","kind":"scripture","basis":"text","lemma":"Ἔθετο σκότος ἀποκρυφὴν αὐτοῦ","severity":"info","text":"Cyril quotes Psalm 18:12 (LXX) on darkness as God's hiding place, interpreting it as the obscurity of divine mysteries.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"background","kind":"background","basis":"text","lemma":"","severity":"info","text":"The ash-colored speckling (spodoeides rhanton) and dark water in clouds evoke ancient Near Eastern and Greek imagery of hidden divine presence, common in Alexandrian exegesis.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"structure","kind":"structure","basis":"text","lemma":"","severity":"info","text":"The passage moves from a pastoral analogy to Pauline citation, then to a second allegorical reading (heteros) of the same image, culminating in a Davidic psalm quotation.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"caution","kind":"caution","basis":"text","lemma":"","severity":"caution","text":"The phrase 'σποδοειδὲς ῥαντόν' (ash-colored speckling) is ambiguous: it may refer to a type of wool or to a symbolic color scheme; Cyril's reading as enigma and shadow is interpretive.","cites":[],"named_sources":[],"dropped_cites":[]}],"ambiguities":["The Coptic Vorlage for 'spodoeides rhanton' is uncertain; the Greek text may reflect a lost Coptic idiom for variegated wool.","The phrase 'κύκλῳ αὐτοῦ ἡ σκηνὴ αὐτοῦ' (around him is his tent) in the psalm citation is ambiguous: it could mean the tent surrounds God or God surrounds the tent."],"confidence":"high","notes":[]},{"i":218,"ref":"p218","source":"Κατεπαγγέλλεται δὲ καὶ ἡ Σοφία τισὶ χαριεῖσθαι πλουσίως τὸ νοεῖν δύνασθαι παραβολὰς καὶ σκοτεινὸν λόγον, ῥήσεις τε σοφῶν καὶ αἰνίγματα. Οὐκοῦν τὸ βαθὺ καὶ οἱονεὶ μέλαν τῶν ἐπὶ Χριστοῦ δογμάτων, τὸ φαιὸν ἡμῖν ὑπαινίττεται χρῶμα. Τὸ δέ γε λαμπρὸν καὶ οἱονείπερ διαφανὲς, τὸ ὡς ἐν ἔργοις φημὶ τοῖς κατ’ εὐσέβειαν παραθήσει τὸ ἕτερον, τουτέστι, τὸ λευκόν. Τοιγάρτοι καὶ ὁ πάντων Δεσπότης τὴν ἐν Χριστῷ πίστεως κάθαρσιν προκαταμηνύει λέγων διὰ τῆς τοῦ προφήτου φωνῆς· Μάθετε καλὸν ποιεῖν, ἐκζητήσατε κρίσιν, ῥύσασθε ἀδικούμενον, κρίνατε ὀρφανῷ, καὶ δικαιώσατε χήραν, καὶ δεῦτε, καὶ διαλεχθῶμεν, λέγει Κύριος. Καὶ ἐὰν ὦσιν αἱ ἁμαρτίαι ὑμῶν ὡς φοινικοῦν, ὡς χιόνα λευκανῶ. Ἐὰν δ’ ὦσιν ὡς κόκκινον, ὡς ἔριον λευκανῶ. Ἀπόλεκτοι τοίνυν καὶ ἐν λόγῳ τῷ προὔχοντι παρά γε τῷ πάντων Σωτῆρι Χριστῷ οἱ δευτέραν μὲν ἔχοντες ἐν τῷ κόσμῳ τάξιν. Τεθειμένοι δὲ ὥσπερ παρ’ ἄλλους ἐν μείοσιν, καὶ ἐν δόξῃ πλεονεκτούμενοι, κατεῤῥαμμένοι δὲ ὥσπερ καὶ τὸ ποικίλον ἔχοντες νοητῶς ὡς ἐν βάθει δογμάτων τῶν περὶ Θεοῦ, καὶ τὸν τοῖς ἄλλοις ἀσυμφανῆ καταπλουτοῦντες λόγον, φαιδρότητί τε τῇ κατ’ εὐσέβειαν εὖ μάλα διαπρεπεῖς. Μισθὸν μὲν οὖν Ἰακὼβ τὰ κατεῤῥαμμένα. Τίνα δὲ τρόπον κατεσοφίζετο μὲν τὸν Λάβαν, πλεῖστα δὲ ὅσα τὰ αἱρεθέντα ποιεῖ, πολυπραγμονῶμεν, εἰ δοκεῖ, καὶ ἐξ αὐτῶν ἀναμάθωμεν τῶν ἱερῶν Γραμμάτων. Ἔχει γὰρ οὕτως· Ἔλαβε δὲ ἑαυτῷ Ἰακὼβ ῥάβδον στυρακίνην χλωρὰν, καὶ καρυΐνην, καὶ πλατάνου. Καὶ ἐλέπισεν αὐτὰς Ἰακὼβ λεπίσματα λευκὰ, περισύρων τὸ χλωρόν. Ἐφαίνετο δὲ ἐπὶ ταῖς ῥάβδοις τὸ λευκὸν, ὃ ἐλέπισε ποικίλον.","english":"And Wisdom promises to bestow richly upon some the ability to understand parables and obscure speech, sayings of the wise, and riddles. Therefore, the deep and, as it were, dark aspect of the doctrines concerning Christ is hinted at by the dusky color. The bright and, so to speak, transparent aspect—that is, the white—will be set alongside the other, namely, that which pertains to works of piety. Hence the Lord of all, through the voice of the prophet, prefigures the purification of faith in Christ, saying: \"Learn to do good, seek justice, rescue the wronged, judge for the orphan, and do right by the widow, and come, let us converse,\" says the Lord. \"And if your sins are like crimson, I will whiten them like snow. If they are like scarlet, I will whiten them like wool.\" Therefore, those who hold a second rank in the world, who are placed as it were among lesser ones, who are disadvantaged in glory, who are, so to speak, variegated—conceptually possessing depth in doctrines concerning God and enriching themselves with a discourse not apparent to others, yet eminently distinguished by the brightness of piety—these are chosen and preeminent in the sight of the Savior of all, Christ. Now, Jacob took the variegated ones as his wages. But let us, if you please, examine how he outwitted Laban and made the chosen ones so numerous, and learn this from the sacred Scriptures themselves. For it goes thus: \"And Jacob took for himself a rod of green storax, and of walnut, and of plane tree. And Jacob peeled them, making white strips, scraping off the green. And on the rods appeared the white, which he peeled, variegated.","structure":"narrative","commentary":[{"unit":"scripture","kind":"scripture","basis":"text","lemma":"Μάθετε καλὸν ποιεῖν, ἐκζητήσατε κρίσιν, ῥύσασθε ἀδικούμενον, κρίνατε ὀρφανῷ, καὶ δικαιώσατε χήραν, καὶ δεῦτε, καὶ διαλεχθῶμεν, λέγει Κύριος. Καὶ ἐὰν ὦσιν αἱ ἁμα","severity":"info","text":"Cyril quotes a composite prophetic passage, likely from the Septuagint, blending exhortations to justice with a divine promise of whitening sins. The exact source is not a single canonical verse but a catena of phrases.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"scripture","kind":"scripture","basis":"text","lemma":"Ἔλαβε δὲ ἑαυτῷ Ἰακὼβ ῥάβδον στυρακίνην χλωρὰν, καὶ καρυΐνην, καὶ πλατάνου. Καὶ ἐλέπισεν αὐτὰς Ἰακὼβ λεπίσματα λευκὰ, περισύρων τὸ χλωρόν. Ἐφαίνετο δὲ ἐπὶ ταῖς ῥ","severity":"info","text":"Cyril cites a passage from the story of Jacob and Laban (Genesis 30:37-39 LXX), where Jacob uses peeled rods to influence the flock's coloration. This is the biblical basis for his allegory of variegated sheep.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"term","kind":"term","basis":"glossary","lemma":"κατεῤῥαμμένα","severity":"info","text":"The term κατεῤῥαμμένα (from καταρραίνω, 'to speckle' or 'to variegate') is used by Cyril to describe the spotted or variegated sheep that Jacob takes as wages. It carries the sense of being mixed in color, which Cyril allegorizes as depth in doctrine.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"background","kind":"background","basis":"background","lemma":"","severity":"info","text":"Cyril's allegory of the dusky and bright colors in doctrines reflects the patristic exegetical tradition of interpreting the Tabernacle and priestly vestments (e.g., in Exodus) as symbols of spiritual truths. The contrast between dark (hidden) and white (manifest) is common in Alexandrian theology.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"structure","kind":"structure","basis":"text","lemma":"","severity":"info","text":"The passage moves from a general statement about Wisdom's promise, to a color allegory of doctrine, to a scriptural quotation, then to an application to the elect, and finally to a narrative transition introducing Jacob's rods. This structure is typical of Cyril's expository method.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"reception","kind":"reception","basis":"text","lemma":"","severity":"info","text":"Cyril's interpretation of the variegated sheep as those who hold a second rank in the world but are preeminent in piety reflects a theme of spiritual reversal common in early Christian exegesis, later influential in monastic and ascetic literature.","cites":[],"named_sources":[],"dropped_cites":[]}],"ambiguities":["The exact source of the composite prophetic quotation is uncertain; it may be a conflation of several LXX passages or a lost apocryphon.","The phrase 'τὸ βαθὺ καὶ οἱονεὶ μέλαν' could be read as referring to the literal dark color of the wool or metaphorically to the depth of doctrine; Cyril exploits both senses."],"confidence":"high","notes":[]},{"i":219,"ref":"p219","source":"Καὶ παρέθηκε τὰς ῥάβδους, ἃς ἐλέπισεν, ἐν ταῖς ληνοῖς τῶν ποτιστηρίων τοῦ ὕδατος, ἵνα, ὡς ἂν ἔλθωσι τὰ πρόβατα πιεῖν, ἐνώπιον τῶν ῥάβδων ἐλθόντων αὐτῶν εἰς τὸ πιεῖν, ἐγκισσήσωσι τὰ πρόβατα εἰς τὰς ῥάβδους. Καὶ ἔτικτον τὰ πρόβατα διάλευκα, καὶ ποικίλα, καὶ σποδοειδῆ ῥαντά. Τοὺς δὲ ἀμνοὺς διέστειλεν Ἰακὼβ, καὶ ἔθηκεν ἐναντίον τῶν προβάτων κριὸν διάλευκον, καὶ πᾶν ποικίλον ἐν τοῖς ἀμνοῖς. Καὶ διεχώρισεν ἑαυτῷ ποίμνια καθ’ ἑαυτὸν, καὶ οὐκ ἔμιξεν αὐτὰ εἰς τὰ πρόβατα τοῦ Λάβαν. Ἐγένετο δὲ ἐν τῷ καιρῷ ᾧ ἐνεκίσσων τὰ πρόβατα ἐν γαστρὶ λαμβάνοντα, ἔθηκεν Ἰακὼβ τὰς ῥάβδους ἐναντίον τῶν προβάτων ἐν ταῖς ληνοῖς, τοῦ ἐγκισσῆσαι αὐτὰ κατὰ τὰς ῥάβδους. Ἡνίκα δὲ ἂν ἔτεκε τὰ πρόβατα, οὐκ ἐτίθει. Ἐγένετο δὲ τὰ ἄσημα τοῦ Λάβαν, τὰ δὲ ἐπίσημα τοῦ Ἰακώβ· καὶ ἐπλούτησεν ὁ ἄνθρωπος σφόδρα σφόδρα. Ποιμενικῆς μὲν οὖν ἐπιστήμης τὸ εἰδέναι φαμὲν, ὅτι τοῖς ὁρωμένοις τὰ ἐμφερῆ πάντων τε καὶ πάντως ἀποτέκοιεν ἂν ὄϊες τε καὶ αἶγες, καὶ τοῖς τῶν παραπιπτόντων χρώμασι γένοιτ’ ἂν ὁμοειδῆ τὰ ἐξ αὐτῶν, εἰ ἐν τῷ κιττᾷν θεάσαιτο. Ἔοικε δέ πως τοῖς κατὰ φύσιν τὸ χρῆμα κατορθοῦσθαι νόμοις. Ἄῤῥητα δὲ τὰ τοιαῦτα παντελῶς, καὶ ταῖς ἡμετέραις ἐννοίαις ἀστιβῆ. Ἀπόλεκτα δὲ τὰ σποδοειδῆ καὶ κατεῤῥαμμένα κατὰ θείαν ὀμφὴν ἐποιεῖτο πάλιν ὁ θεσπέσιος Ἰακώβ. Ἔφη γάρ που πρὸς Λείαν τε καὶ Ῥαχήλ. Καὶ ἐγένετο ἡνίκα ἐνεκίσσων τὰ πρόβατα ἐν γαστρὶ λαμβάνοντα, καὶ εἶδον τοῖς ὀφθαλμοῖς μου ἐν τῷ ὕπνῳ. Καὶ ἰδοὺ οἱ τράγοι καὶ οἱ κριοὶ ἀναβαίνοντες ἦσαν ἐπὶ τὰς αἶγας καὶ τὰ πρόβατα, διάλευκοι καὶ ποικίλοι, καὶ σποδοειδεῖς ῥαντοί.","english":"And he placed the rods, which he had peeled, in the troughs of the watering places, so that when the sheep came to drink, as they came before the rods to drink, the sheep would conceive upon the rods. And the sheep gave birth to white-spotted, variegated, and ash-colored speckled young. And Jacob separated the lambs, and placed before the sheep a white-spotted ram, and every variegated one among the lambs. And he separated flocks for himself, and did not mix them with Laban's sheep. And it happened at the time when the sheep were conceiving, taking in the womb, Jacob placed the rods before the sheep in the troughs, so that they would conceive according to the rods. But when the sheep gave birth, he did not place them. And the unmarked ones became Laban's, and the marked ones Jacob's; and the man became very, very wealthy. Now we say that it is a matter of pastoral science that sheep and goats would produce offspring resembling what they see, in every way and entirely, and that the young would become similar in kind to the colors of what they encounter, if they see it while in heat. And this matter seems somehow to be accomplished according to natural laws. But such things are utterly unspeakable and untrodden by our thoughts. And the inspired Jacob again made the ash-colored and variegated ones his chosen ones according to divine utterance. For he said somewhere to Leah and Rachel: \"And it happened when the sheep were conceiving, taking in the womb, and I saw with my eyes in my sleep. And behold, the goats and rams were mounting the goats and sheep, white-spotted and variegated and ash-colored speckled.","structure":"narrative","commentary":[{"unit":"sense","kind":"sense","basis":"text","lemma":"ἐγκισσήσωσι","severity":"info","text":"The verb ἐγκισσάω (here ἐγκισσήσωσι) means 'to conceive' or 'to become pregnant', used of animals. Cyril explains the mechanism of visual influence on conception, a common ancient belief.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"term","kind":"term","basis":"glossary","lemma":"διάλευκα","severity":"info","text":"διάλευκος means 'white-spotted' or 'marked with white'. Cyril uses it to describe the lambs, linking the color to the rods' peeled appearance.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"scripture","kind":"scripture","basis":"text","lemma":"ἔφη γάρ που πρὸς Λείαν τε καὶ Ῥαχήλ","severity":"info","text":"Cyril quotes Jacob's speech to Leah and Rachel, which is not a direct biblical verse but a paraphrase or expansion of the Genesis narrative (Gen 30:37-43). The dream vision of rams and goats is Cyril's elaboration.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"background","kind":"background","basis":"external","lemma":"ποιμενικῆς ἐπιστήμης","severity":"info","text":"Cyril appeals to 'pastoral science' (ποιμενικὴ ἐπιστήμη), reflecting ancient theories of maternal impression, where visual stimuli during conception affect offspring. This was a common belief in Greco-Roman natural history.","cites":[],"named_sources":["Aristotle, Generation of Animals"],"dropped_cites":[]},{"unit":"structure","kind":"structure","basis":"text","lemma":"Ἀπόλεκτα δὲ τὰ σποδοειδῆ","severity":"info","text":"Cyril shifts from describing the natural process to Jacob's selective breeding, emphasizing the ash-colored and variegated as 'chosen' (ἀπόλεκτα) by divine command, marking a typological move.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"reception","kind":"reception","basis":"external","lemma":"σποδοειδεῖς ῥαντοί","severity":"info","text":"The term σποδοειδής ('ash-colored') and ῥαντός ('speckled') are rare. Cyril's use reflects a tradition of allegorizing Jacob's flock as a type of the Church, with mixed colors symbolizing diversity in unity.","cites":[],"named_sources":["John Chrysostom, Homilies on Genesis"],"dropped_cites":[]}],"ambiguities":["The Greek text has a lacuna or unclear reading at 'Ἄῤῥητα' (likely 'ἄρρητα', 'unspeakable'), and the phrase 'κατεῤῥαμμένα' is uncertain; the edition may have a variant. The English draft interprets 'κατεῤῥαμμένα' as 'variegated', but the Greek is corrupt."],"confidence":"medium","notes":[]},{"i":220,"ref":"p220","source":"Καὶ εἶπέ μοι ὁ ἄγγελος τοῦ Θεοῦ καθ’ ὕπνον· Ἰακώβ. Ἐγὼ δὲ εἶπα· Τί ἐστι; Καὶ εἶπεν· Ἀνάβλεψον τοῖς ὀφθαλμοῖς σου, καὶ ἰδὲ τοὺς τράγους, καὶ τοὺς κριοὺς ἀναβαίνοντας ἐπὶ τὰ πρόβατα καὶ τὰς αἶγας διαλεύκους, καὶ ποικίλους, καὶ σποδοειδεῖς ῥαντούς. Ταυτὶ μὲν οὖν φησι τὸ Γράμμα τὸ ἱερόν. Ἀλλὰ φέρε τῆς ἱστορίας τὸ χθαμαλὸν ὑποτρέχοντες, ἀναβαίνωμεν ἐπὶ τὰ πνευματικά.\n\nδ. Ῥάβδος ἡμῖν αἰνιγματωδῶς ἐπιγράφει πάλιν τὸν Ἐμμανουήλ. Ὠνόμασται γὰρ ὡδὶ παρὰ τῇ θεοπνεύστῳ Γραφῇ. Ἡσαΐας μὲν γὰρ ὁ θεσπέσιος· Καὶ ἐξελεύσεται ῥάβδος, φησὶν, ἐκ τῆς ῥίζης Ἰεσσαὶ, καὶ ἄνθος ἐκ τῆς ῥίζης ἀναβήσεται. Πρὸς δέ γε τὸν ἐν οὐρανοῖς Πατέρα καὶ Θεὸν, τὸ τῶν πιστευόντων πρόσωπον ὑποδὺς ὁ θεσπέσιος ἡμῖν ἀνεφώνησε Δαβίδ· Ἡ ῥάβδος σου καὶ ἡ βακτηρία σου, αὗταί με παρεκάλεσαν. Παρακεκλήμεθα γὰρ ἐν Χριστῷ, καὶ αὐτὸν ἔρεισμα πεποιήμεθα. Γέγραπται γὰρ, ὅτι Ὑπερστερίσει τοὺς δικαίους ὁ Κύριος. Ἡμῖν οὖν τράγοις λογικοῖς θρέμμασι τοῖς ἀνὰ πᾶσαν τὴν οἰκουμένην, καὶ ἐν ὅλῳ τῷ κόσμῳ, ῥάβδον ὥσπερ τινὰ παρατίθησι ἑαυτὸν ὁ Χριστός. Ῥάβδον δὲ οὐχ ἁπλῶς, ἀλλὰ στυρακίνην, καὶ καρυΐνην, καὶ ὡς ἐκ πλατάνου. Φυτὸν δὲ καὶ τοῦτο τῶν εἰς ὀρθότητα μεμαρτυρημένων· καὶ θανάτου μὲν ἡ στυρακίνη σημεῖον. Ἀρώμασι γὰρ τὸ τεθνηκὸς θεραπεύεται σῶμα, ἀρωμάτων δὲ ἥδιστον ὁ στύραξ. Ἀπέθανεν δὲ δι’ ἡμᾶς ὁ Χριστὸς, καὶ ἐτάφη, κατὰ τὰς Γραφάς· καρυΐνη δὲ, ἐγρηγόρσεώς τε καὶ ἀϋπνίας. Ἐνεργεῖ γὰρ ἐν ἡμῖν τὰ τοιάδε φύσεως. Ἐγήγερται δὲ ὑπὲρ ἡμῶν ὁ Χριστός. Οὐ γὰρ γέγονε κάτοχος ταῖς ᾅδου πύλαις, οὔτε μὲν εἰς ἅπαν ἥλω τοῖς τοῦ θανάτου δεσμοῖς.","english":"And the angel of God said to me in a dream, \"Jacob.\" And I said, \"What is it?\" And he said, \"Lift up your eyes and see the goats and the rams mounting the sheep and the goats, white, and variegated, and ash-colored, and spotted.\" So says the sacred text. But come, let us run beneath the lowliness of the history and ascend to the spiritual things.\n\n4. The rod again enigmatically signifies for us the Emmanuel. For he is so named in the God-inspired Scripture. For the divine Isaiah says, \"And a rod will come forth from the root of Jesse, and a flower will rise from the root.\" And to the Father and God in heaven, assuming the person of the faithful, the divine David proclaimed to us, \"Your rod and your staff, these have comforted me.\" For we have been comforted in Christ, and we have made him our support. For it is written that \"the Lord will support the righteous.\" Therefore, to us, the rational flocks of goats throughout the whole inhabited world and in the entire world, Christ presents himself like a rod. And not simply a rod, but one of storax, and of walnut, and as from a plane tree. And this plant is also one of those attested for uprightness. And the storax rod is a sign of death. For the dead body is treated with spices, and storax is the most pleasant of spices. And Christ died for us and was buried, according to the Scriptures. And the walnut rod is a sign of wakefulness and sleeplessness. For such things of nature work in us. And Christ has risen for us. For he was not held fast by the gates of Hades, nor was he ever caught in the bonds of death.","structure":"narrative","commentary":[{"unit":"scripture","kind":"scripture","basis":"text","lemma":"ῥάβδος","severity":"info","text":"Cyril cites Isaiah 11:1 LXX: 'And a rod will come forth from the root of Jesse, and a flower from the root will rise.' The verse is a standard messianic prooftext in early Christian exegesis.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"scripture","kind":"scripture","basis":"text","lemma":"ῥάβδος","severity":"info","text":"Cyril also cites Psalm 23:4 LXX (22:4): 'Your rod and your staff, these have comforted me.' The psalm verse is interpreted as referring to Christ as support for the faithful.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"term","kind":"term","basis":"glossary","lemma":"στυρακίνη","severity":"info","text":"Storax (styrax) is a resinous spice used in embalming. Cyril allegorizes the storax rod as a sign of Christ's death, since spices treat the dead body.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"term","kind":"term","basis":"glossary","lemma":"καρυΐνη","severity":"info","text":"Walnut (karya) is associated with wakefulness. Cyril interprets the walnut rod as a sign of Christ's resurrection, contrasting with death.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"background","kind":"background","basis":"background","lemma":"πλάτανος","severity":"info","text":"The plane tree (platanus) is noted for its upright growth. Cyril includes it among rods 'attested for uprightness,' likely a moral or Christological symbol.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"structure","kind":"structure","basis":"text","lemma":"δ.","severity":"info","text":"The passage begins a new section (δ.) after the narrative introduction. Cyril transitions from the literal dream account to a spiritual allegory of the rods as types of Christ.","cites":[],"named_sources":[],"dropped_cites":[]}],"ambiguities":["The Greek text does not specify which biblical dream narrative is referenced; Cyril may be paraphrasing or conflating Jacob's dream (Gen 31) with another tradition.","The phrase 'rational flocks of goats' (τράγοις λογικοῖς θρέμμασι) is ambiguous: it may refer to the faithful as a spiritual flock, or to the goats in Jacob's breeding story as types."],"confidence":"high","notes":[]},{"i":221,"ref":"p221","source":"Ἡ ἐκ πλατάνου δὲ πάλιν ὑπεμφαίνειν ἔοικε τὸν εἰς ὕψος τε καὶ πρὸς τὸν ἄνω δρόμον, τουτέστιν, τὴν εἰς οὐρανοὺς ἀνάβασιν τοῦ Χριστοῦ. Εὐφυὲς γὰρ ξύλον καὶ τῶν ἄγαν εὐμηκεστάτων ἡ πλάτανος. Ὑψώθη δὲ παρὰ τοῦ Πατρὸς ὁ Υἱός. Ἔφη γὰρ ὁ Πέτρος περὶ αὐτοῦ· Τῇ δεξιᾷ οὖν τοῦ Θεοῦ ὑψωθείς. Καὶ ὁ Παῦλος, ὑπερυψοῦσθαί φησιν αὐτὸν, καὶ λαβεῖν τὸ ὄνομα τὸ ὑπὲρ πᾶν ὄνομα, καὶ τὴν παρὰ πάντων προσκύνησιν. Εἰ δέ τις βούλοιτο, καὶ καθ’ ἕτερόν τινα νοῦν ἐκλήψεται τὸ φυτόν. Καὶ τίς ὁ τρόπος; Οἱ περὶ τὰς τῶν ὀνομάτων ἐτυμολογίας περιέργως, διὰ τὸ λίαν εὐρύνεσθαι τῷ ξύλῳ τὸ πέταλον, ταύτῃτοι καὶ πλάτανον ὠνομάσθαι φασίν. Πλατυνόμεθα γὰρ καὶ ἡμεῖς διὰ πίστεως καὶ ἀγάπης, μονονουχὶ περιφύντες Χριστῷ. Στενὸς γὰρ ὁ νόμος λίαν καὶ τεθλιμμένος τῶν εἰδωλολατρούντων ὁ νοῦς. Καὶ γοῦν ταῖς μὲν ἐξ ἐθνῶν ἀγέλαις ἐπεφώνει Θεὸς διὰ προφήτου φωνῆς· Μάθετε ἀκούειν στενοχωρούμενοι· Κορινθίοις δὲ ὁ Παῦλος ὑπονοστεῖν ἑλομένοις ἐπὶ τὴν ἀρχαίαν πλάνησιν μετὰ τὸ ἐν πίστει πλάτος ἐπιστέλλει λέγων· Τὸ στόμα ἡμῶν ἀνέῳγε πρὸς ὑμᾶς, Κορίνθιοι, ἡ καρδία ἡμῶν πεπλάτυνται. Οὐ στενοχωρεῖσθε ἐν ἡμῖν, στενοχωρεῖσθε δὲ ἐν σπλάγχνοις ὑμῶν. Τὴν δὲ αὐτὴν ἀντιμισθίαν, ὡς τέκνοις λέγω, πλατύνθητε καὶ ὑμεῖς, μὴ γίνεσθε ἑτεροζυγοῦντες ἀπίστοις. Τίς γὰρ μετοχὴ δικαιοσύνῃ καὶ ἀνομίᾳ; καὶ τίς κοινωνία φωτὶ πρὸς σκότος; τίς δὲ συμφώνησις Χριστῷ πρὸς Βελίαλ; Καὶ μὴν ὁ Ψαλμῳδὸς πρὸς αὐτὸν ἐν πνεύματί πού φησι τὸν Ἐμμανουὴλ, τὴν τοῦ νόμου στενότητα διασύρων· Πλατεῖα ἡ ἐντολή σου σφόδρα. Καὶ πάλιν·","english":"The plane tree, again, seems to suggest the one who is raised to a height and to the upward course, that is, the ascent of Christ into the heavens. For the plane tree is a well-grown tree and among the very tallest. The Son was raised by the Father. For Peter said concerning him, \"Having been raised by the right hand of God.\" And Paul says that he is exalted above, and receives the name above every name, and the worship from all. But if one wishes, one may also take the plant in another sense. And what is the manner? Those who are curious about the etymologies of names say that it is called plane tree because the leaf of the tree is very broad. For we too are broadened through faith and love, almost clinging to Christ. For the law is very narrow and the mind of idolaters is constricted. And indeed, God through the voice of a prophet called out to the flocks from the nations: \"Learn to hear, being constrained.\" And Paul writes to the Corinthians, who chose to return to their ancient error after the breadth of faith, saying: \"Our mouth was open to you, Corinthians, our heart was broadened. You are not constrained in us, but you are constrained in your own bowels. And I say to you as children, receive the same recompense: be broadened, do not become yoked with unbelievers. For what share has righteousness with lawlessness? And what communion has light with darkness? And what agreement has Christ with Belial?\" And indeed, the Psalmist says somewhere in spirit to Emmanuel himself, disparaging the narrowness of the law: \"Your commandment is very broad.\" And again:","structure":"narrative","commentary":[{"unit":"term","kind":"term","basis":"glossary","lemma":"πλάτανος","severity":"info","text":"The plane tree (πλάτανος) is used as a symbol of height and breadth, linking Christ’s ascent and the expansion of faith. The etymology from πλατύς (broad) is exploited.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"scripture","kind":"scripture","basis":"text","lemma":"Τῇ δεξιᾷ οὖν τοῦ Θεοῦ ὑψωθείς","severity":"info","text":"Cyril attributes to Peter a phrase not found in the canonical New Testament; it may derive from apocryphal tradition or a lost source.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"scripture","kind":"scripture","basis":"text","lemma":"Μάθετε ἀκούειν στενοχωρούμενοι","severity":"info","text":"Cyril cites a prophetic call to the nations, but the exact wording is not identifiable in the Septuagint; it may be a paraphrase or from a non-canonical source.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"scripture","kind":"scripture","basis":"text","lemma":"Τὸ στόμα ἡμῶν ἀνέῳγε πρὸς ὑμᾶς, Κορίνθιοι","severity":"info","text":"Cyril attributes to Paul a passage not found in the canonical epistles; it likely comes from a lost letter to the Corinthians or a pseudepigraphon.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"scripture","kind":"scripture","basis":"text","lemma":"Πλατεῖα ἡ ἐντολή σου σφόδρα","severity":"info","text":"Cyril cites the Psalmist addressing Emmanuel; the phrase is not in the Septuagint Psalter and may be from a lost psalm or a Christian interpolation.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"background","kind":"background","basis":"text","lemma":"Βελίαλ","severity":"info","text":"Belial appears in the Hebrew Bible as a term for worthlessness and in Jewish and Christian tradition as a name for Satan or a demon. Cyril uses it as an antonym of Christ.","cites":[],"named_sources":[],"dropped_cites":[]}],"ambiguities":["The source of the Petrine and Pauline quotations is uncertain; they may be from apocryphal writings or Cyril’s own paraphrases.","The prophetic citation 'Learn to hear, being constrained' cannot be securely identified in the Septuagint."],"confidence":"medium","notes":[]},{"i":222,"ref":"p222","source":"Ὁδὸν ἐντολῶν σου ἔδραμον, ὅταν ἐπλάτυνας τὴν καρδίαν μου. Πρὸς τούτῳ ἔτι· Καὶ ἐπορευόμην ἐν πλατυσμῷ, ὅτι τὰ δικαιώματά σου ἐξεζήτησα. Ὅτι δὲ καὶ ἡ ῥάβδος ἡ καρυΐνη, καθάπερ ἔναγχος ἔφην, ἀϋπνίας ἐστὶν ἐμποιητικὴ φύσις, λέγοντος Θεοῦ πρὸς τὸν προφήτην Ἱερεμίαν· Τί σὺ ὁρᾷς, Ἱερεμία; Καὶ εἶπα, φησὶ, Βακτηρίαν καρυΐνην. Καὶ εἶπεν Κύριος πρός με· Καλῶς ἑώρακας, διότι ἐγρήγορα ἐγὼ ἐπὶ τοὺς λόγους μου τοῦ ποιῆσαι αὐτούς· Οὐκοῦν ὡς ἐν εἴδει τῆς ῥάβδου νοούμενος ἑαυτὸν ἡμῖν ὥσπερ παρατίθησιν ὁ Χριστὸς, ὡς τεθνεῶτα, καὶ ἐγηγερμένον, καὶ εἰς οὐρανοὺς ὑψούμενον, κατευρύνοντά τε διὰ τοῦ Πνεύματος νοητῶς τὰς τῶν δεχομένων αὐτὸν καρδίας. Ἀλλὰ ποῦ τὰς ῥάβδους τέθεικεν ὁ Ἰακώβ; Ἐν ταῖς ληνοῖς τῶν ποτιστηρίων. Νοοῖντο δ’ ἂν πάλιν ληνοί τε καὶ ποτιστήρια τῆς λογικῆς ἀγέλης, τουτέστιν ἡμῶν, συγγραφὴ Μωσέως, καὶ τὰ προφητικὰ κηρύγματα, τὸν ἄνωθεν ἡμῖν καὶ παρὰ Θεοῦ μονονουχὶ βρύοντα λόγον. Γέγραπται γὰρ, ὅτι Καὶ ἀντλήσετε ὕδωρ μετ’ εὐφροσύνης ἐκ τῶν πηγῶν τοῦ σωτηρίου. Ἐκεῖ τὸν Ἐμμανουὴλ εὑρήσομεν τὴν τῆς δυνάμεως ῥάβδον, καὶ ὡς ἐν θανάτῳ δι’ ἡμᾶς, καὶ πρωτότοκον ἐκ νεκρῶν, καὶ ὑψούμενον ἐν δόξῃ, καὶ πλατύνοντα τοὺς πεπιστευκότας, καθάπερ ἔφην ἀρτίως. Σύμπας γὰρ ὥσπερ τῶν ἁγίων προφητῶν ὁ λόγος, καὶ μέν τοι Μωσέως διανένευκεν ἐπὶ τὸ Χριστοῦ μυστήριον. Τοιγάρτοι καὶ ὁ σοφὸς ἔφη Παῦλος, ὅτι Τέλος νόμου καὶ προφητῶν ὁ Χριστός. Πλὴν ἐλέπισεν Ἰακὼβ τὰς ῥάβδους λεπίσματα λευκὰ, περισύρων τὸ χλωρόν· ἐκίττων τε οὕτως ἐπ’ αὐταῖς τὸ ποικίλον τὰ θρέμματα.","english":"I ran the path of your commandments when you broadened my heart. In addition to this: \"And I walked in a broadened state, because I sought out your ordinances.\" That the walnut rod, as I said recently, is by nature productive of sleeplessness, is shown by God speaking to the prophet Jeremiah: \"What do you see, Jeremiah?\" And he said, \"A walnut staff.\" And the Lord said to me, \"You have seen well, because I am awake over my words to accomplish them.\" Therefore, as if in the form of the rod, Christ presents himself to us, as one who died, and was raised, and is raised into the heavens, and who mentally broadens the hearts of those who receive him through the Spirit. But where did Jacob place the rods? In the troughs of the watering places. Now troughs and watering places of the rational flock, that is, of us, would again be understood as the writings of Moses and the prophetic proclamations, which pour forth for us the word from above and from God, so to speak. For it is written, \"And you will draw water with joy from the springs of salvation.\" There we will find the rod of power of Emmanuel, both as in death for our sake, and as firstborn from the dead, and raised in glory, and broadening the faithful, as I said just now. For the entire discourse of the holy prophets, and indeed of Moses, has nodded toward the mystery of Christ. Therefore the wise Paul said, \"The end of the law and the prophets is Christ.\" However, Jacob peeled the rods into white peelings, stripping off the green; and thus he produced a variegated effect on them for the flocks.","structure":"narrative","commentary":[{"unit":"scripture","kind":"scripture","basis":"text","lemma":"Ὁδὸν ἐντολῶν σου ἔδραμον, ὅταν ἐπλάτυνας τὴν καρδίαν μου","severity":"info","text":"Cyril paraphrases Psalm 119:32 (LXX: 'I ran the path of your commandments when you broadened my heart'), adapting the verse to his allegorical reading.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"scripture","kind":"scripture","basis":"text","lemma":"Τί σὺ ὁρᾷς, Ἱερεμία; ... Βακτηρίαν καρυΐνην","severity":"info","text":"Cyril cites Jeremiah 1:11 (LXX) where God asks Jeremiah what he sees and the prophet replies 'a walnut staff,' used here to link the rod to wakefulness.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"term","kind":"term","basis":"glossary","lemma":"ῥάβδος ἡ καρυΐνη","severity":"info","text":"The 'walnut rod' (ῥάβδος καρυΐνη) is glossed as productive of sleeplessness (ἀϋπνίας ἐμποιητικὴ φύσις), drawing on a natural lore tradition that walnut wood keeps one awake.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"background","kind":"background","basis":"text","lemma":"ἐλέπισεν Ἰακὼβ τὰς ῥάβδους λεπίσματα λευκὰ","severity":"info","text":"Cyril refers to Jacob's practice of peeling rods to create white stripes (λεπίσματα λευκά) for a variegated effect, a detail from Genesis 30:37–39, used here as a type of Christ's work.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"reception","kind":"reception","basis":"text","lemma":"Τέλος νόμου καὶ προφητῶν ὁ Χριστός","severity":"info","text":"Cyril attributes to Paul the statement 'The end of the law and the prophets is Christ,' likely a paraphrase of Romans or Galatians, emphasizing Christ as the fulfillment of the Old Testament.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"structure","kind":"structure","basis":"text","lemma":"Σύμπας γὰρ ὥσπερ τῶν ἁγίων προφητῶν ὁ λόγος ... διανένευκεν ἐπὶ τὸ Χριστοῦ μυστήριον","severity":"info","text":"Cyril concludes the passage by asserting that the entire discourse of the prophets and Moses 'nods toward' (διανένευκεν) the mystery of Christ, a summary statement of his typological method.","cites":[],"named_sources":[],"dropped_cites":[]}],"ambiguities":["The phrase 'ἐκίττων τε οὕτως ἐπ’ αὐταῖς τὸ ποικίλον' is obscure; it likely means 'he produced a variegated effect on them' but the verb ἐκίττων is rare and may be a scribal variant."],"confidence":"high","notes":[]},{"i":223,"ref":"p223","source":"Περισύρει γὰρ ὥσπερ ὁ Χριστὸς τὴν τοῦ νόμου σκιὰν, καὶ προφητικῶν συγγραμμάτων τὸ οἱονεὶ κατακάλυμμα, λελευκασμένον δὲ οὕτω καὶ εὐκάτοπτον κομιδῇ τὸν ἐν αὐτοῖς ἡμῖν ἀποφαίνων λόγον, ἐπῳδὴν ἀναφέρει πνευματικήν· μόνον δὲ οὐχὶ καὶ ἀναπείθει κιττᾷν τῷ ἐκποικίλλεσθαι θέλον εἰς ἀρετὴν, διφυᾶ πως αὐτὴν ἐπιτηδεύοντας, ἔργῳ, τε φημὶ, καὶ λόγῳ. Καὶ γοῦν οἱ θεσπέσιοι προφῆται τῶν ἐν πίστει δεδικαιωμένων τὸ πρόσωπον ὑποτρέχοντες ἀνακεκράγασιν ἐναργῶς· Διὰ τὸν φόβον σου, Κύριε, ἐν γαστρὶ ἐλάβομεν, καὶ ὠδινήσαμεν, καὶ ἐτέκομεν πνεῦμα σωτηρίας σου. Ἔφη δέ που καὶ πάλιν ἰδίως ὁ αὐτὸς μακάριος Ἡσαΐας· Ἰσχύσατε, χεῖρες ἀνειμέναι, καὶ γόνατα παραλελυμένα. Παρακαλέσατε, οἱ ὀλιγόψυχοι τῇ διανοίᾳ, ἰσχύσατε, μὴ φοβεῖσθε. Ἰδοὺ ὁ Θεὸς ἡμῶν κρίσιν ἀνταποδίδωσι, καὶ ἀνταποδώσει. Καὶ πάλιν· Ἰδοὺ, Κύριος μετὰ ἰσχύος ἔρχεται, καὶ ὁ βραχίων αὐτοῦ μετὰ κυρίας, ὡς ποιμὴν ποιμανεῖ τὸ ποίμνιον αὐτοῦ, καὶ τῷ βραχίονι αὐτοῦ συνάξει ἄρνας, καὶ τὰς ἐν γαστρὶ ἐχούσας παρακαλέσει, τουτέστι, παράκλησις ἔσται πνευματικὴ τοῖς ἤδη τὸν θεῖον ὠδίνουσι λόγον, ὡς ἐγκάρποις ἐσομένοις, καὶ ὅσον οὐδέπω μέλλουσι τεκεῖν τῆς εὐαγγελικῆς πολιτείας τὰ αὐχήματα. Καρπὸς γὰρ οὗτος ὁσίας τε καὶ ἀκιβδήλου ψυχῆς. Ἀλλ’ ἐποίησε, φησὶ, Ἰακὼβ ἑαυτῷ ποίμνια καταμόνας, καὶ οὐκ ἔμιξεν αὐτὰ εἰς τὰ πρόβατα Λάβαν. Ἀσύμβατον γὰρ τῷ ἁγίῳ τὸ βέβηλον· τῷ καθαρῷ τὸ ῥυποῦν. Καταμόνας δὲ οἱ τοῦ Χριστοῦ τὸ συναναφύρεσθαι τοῖς ἐν κόσμῳ παραιτούμενοι, καὶ φιλοσαρκίας ἁπάσης ἀπηλλαγμένοι, καὶ οὐκ ἄσημοι κατὰ τὸν βίον, γνωριμώτατοι δὲ μᾶλλον ἐξ ἀρετῆς.","english":"For Christ strips away, as it were, the shadow of the law and the veil, so to speak, of the prophetic writings, and renders the word in them for us quite white and highly transparent, and he offers a spiritual incantation; he almost persuades us to be adorned with the desire for virtue, practicing it in a twofold manner, I mean, in deed and word. And indeed the divine prophets, assuming the person of those justified in faith, have clearly cried out: \"Because of fear of you, Lord, we conceived in the womb, and we travailed, and we gave birth to the spirit of your salvation.\" And again the same blessed Isaiah said somewhere in particular: \"Take courage, slack hands and paralyzed knees. Take heart, you who are faint-hearted in mind, take courage, do not fear. Behold, our God renders judgment, and he will render it.\" And again: \"Behold, the Lord comes with strength, and his arm with authority; as a shepherd he will tend his flock, and with his arm he will gather the lambs, and he will encourage those that are pregnant,\" that is, there will be spiritual encouragement to those already travailing with the divine word, as they are about to be fruitful, and as they are about to give birth, before long, to the glories of the evangelical polity. For this fruit is that of a holy and unadulterated soul. But, it says, Jacob made flocks for himself separately, and did not mix them with Laban's sheep. For the profane is incompatible with the holy, the defiling with the pure. And separately are those of Christ who refuse to mingle with those in the world, and are free from all love of the flesh, and are not obscure in life, but rather are very well known through virtue.","structure":"narrative","commentary":[{"unit":"sense","kind":"sense","basis":"text","lemma":"Περισύρει γὰρ ὥσπερ ὁ Χριστὸς τὴν τοῦ νόμου σκιὰν","severity":"info","text":"Cyril interprets Christ as stripping away the 'shadow of the law' and the 'veil' of prophetic writings, a metaphor for revealing the spiritual meaning beneath the literal text.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"scripture","kind":"scripture","basis":"text","lemma":"Διὰ τὸν φόβον σου, Κύριε, ἐν γαστρὶ ἐλάβομεν, καὶ ὠδινήσαμεν, καὶ ἐτέκομεν πνεῦμα σωτηρίας σου","severity":"info","text":"This quotation is not a direct biblical verse but a paraphrase or composite, echoing Isa 26:17–18 (LXX) and possibly alluding to the theme of spiritual birth in early Christian exegesis.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"scripture","kind":"scripture","basis":"text","lemma":"Ἰσχύσατε, χεῖρες ἀνειμέναι, καὶ γόνατα παραλελυμένα","severity":"info","text":"Cyril attributes this to Isaiah, but it is not found in the canonical LXX; it may be a citation from a lost apocryphal or liturgical text, or a free composition by Cyril.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"scripture","kind":"scripture","basis":"text","lemma":"Ἰδοὺ, Κύριος μετὰ ἰσχύος ἔρχεται, καὶ ὁ βραχίων αὐτοῦ μετὰ κυρίας, ὡς ποιμὴν ποιμανεῖ τὸ ποίμνιον αὐτοῦ","severity":"info","text":"This passage echoes Isa 40:10–11 (LXX) but is not a verbatim quote; Cyril adapts it to his allegorical reading of the shepherd and flock.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"background","kind":"background","basis":"text","lemma":"Ἀσύμβατον γὰρ τῷ ἁγίῳ τὸ βέβηλον· τῷ καθαρῷ τὸ ῥυποῦν","severity":"info","text":"Cyril contrasts the holy and the profane, drawing on the Jacob and Laban narrative (Gen 30:40) to illustrate the separation of the faithful from worldly corruption, a common theme in Alexandrian exegesis.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"structure","kind":"structure","basis":"text","lemma":"Καταμόνας δὲ οἱ τοῦ Χριστοῦ","severity":"info","text":"Cyril shifts from allegorical interpretation of prophetic cries to a direct moral application: the 'separate' flocks of Jacob prefigure Christians who avoid mingling with the worldly, reinforcing the passage's parametric function.","cites":[],"named_sources":[],"dropped_cites":[]}],"ambiguities":["The source of the first two prophetic quotations is uncertain; they may be Cyril's own compositions or from non-canonical traditions.","The phrase 'πνεῦμα σωτηρίας σου' could be read as 'spirit of your salvation' or 'breath of your salvation', affecting the pneumatological nuance."],"confidence":"high","notes":[]},{"i":224,"ref":"p224","source":"Ἐγένετο γὰρ, φησὶ, τὰ ἄσημα τοῦ Λάβαν· τὰ δὲ ἐπίσημα τοῦ Ἰακώβ. Πλὴν οὐκ ἀφθόνητος ἦν Ἰακώβ. Ἐπειδὴ δὲ πλουτοῦντά τε καὶ εὐημεροῦντα τεθέανται, κατεδάκνοντο λίαν οἱ τούτου υἱοί. Τοιγάρτοι καὶ ἀποδημεῖν ἐσκέπτετο, καὶ εἰς τὴν πατρῴαν ἑστίαν αὖθις ἀποφοιτᾷν. Γέγραπται γὰρ, ὅτι Καὶ ἐπλούτησεν ὁ ἄνθρωπος σφόδρα. Καὶ ἐγένοντο αὐτῷ κτήνη πολλὰ, καὶ βόες, καὶ παῖδες, καὶ παιδίσκαι, καὶ κάμηλοι, καὶ ὄνοι, καὶ ἡμίονοι. Ἤκουσε δὲ Ἰακὼβ τὰ ῥήματα τῶν υἱῶν Λάβαν λεγόντων· Εἴληφεν Ἰακὼβ πάντα τὰ τοῦ πατρὸς ἡμῶν, καὶ ἐκ τῶν τοῦ πατρὸς ἡμῶν πεποίηκε πᾶσαν τὴν δόξαν ταύτην. Καὶ εἶδεν Ἰακὼβ τὸ πρόσωπον Λάβαν, καὶ ἰδοὺ οὐκ ἧν πρὸς αὐτὸν ὡς χθὲς καὶ τρίτην ἡμέραν. Εἶπε δὲ Κύριος πρὸς Ἰακώβ· Ἀποστρέφου εἰς τὴν γῆν τοῦ πατρός σου, καὶ εἰς τὴν γενεάν σου, καὶ ἔσομαι μετὰ σοῦ. Ἀποστείλας δὲ Ἰακὼβ ἐκάλεσε Ῥαχὴλ καὶ Λείαν εἰς τὸ πεδίον, οὗ ἦν τὰ ποίμνια. Καὶ εἶπεν αὐταῖς· Ὁρῶ ἐγὼ τὸ πρόσωπον τοῦ πατρὸς ὑμῶν, ὅτι οὐκ ἔστι πρὸς ἐμὲ ὡς χθὲς καὶ τρίτην ἡμέραν. Ὁ δὲ Θεὸς τοῦ πατρός μου ἦν μετ’ ἐμοῦ. Καὶ αὐταὶ δὲ οἴδατε ὅτι ἐν πάσῃ τῇ ἰσχύϊ μου δεδούλευκα τῷ πατρὶ ὑμῶν. Ὁ δὲ πατὴρ ὑμῶν παρεκρούσατό με, καὶ ἤλλαξε τὸν μισθόν μου τῶν δέκα ἀμνάδων. Εἶτά φησι, ὅτι Καὶ ἀφείλετο ὁ Θεὸς πάντα τὰ κτήνη τοῦ πατρὸς ὑμῶν, καὶ ἔδωκέ μοι αὐτά. Πεπλούτηκε μὲν γὰρ ἀληθῶς ὁ Κύριος ἡμῶν Ἰησοῦς Χριστὸς, εἰς πληθὺν ἀμέτρητον, συναγείρων ἐν κόσμῳ τοὺς ἰδίους προσκυνητάς· οἳ καὶ διανοίας ἀγαθῆς ἀνάθημα λαμπρὸν τῆς ὑπ’ αὐτὸν δουλείας ποιοῦνται τὴν ὁμολογίαν, λέγοντες· Ἡμεῖς δὲ λαὸς νομῆς αὐτοῦ, καὶ πρόβατα χειρὸς αὐτοῦ.","english":"For it came to pass, he says, that the unmarked ones were Laban's, and the marked ones Jacob's. Yet Jacob was not without envy. But when his sons saw him wealthy and prosperous, they were greatly stung. Therefore he considered departing and returning again to his father's hearth. For it is written: And the man became exceedingly wealthy. And he had many cattle, and oxen, and servants, and maidservants, and camels, and donkeys, and mules. And Jacob heard the words of Laban's sons saying: Jacob has taken all our father's possessions, and from our father's possessions he has made all this glory. And Jacob saw Laban's face, and behold, it was not toward him as yesterday and the day before. And the Lord said to Jacob: Return to the land of your father, and to your kindred, and I will be with you. And Jacob sent and called Rachel and Leah into the field where the flocks were. And he said to them: I see your father's face, that it is not toward me as yesterday and the day before. But the God of my father was with me. And you yourselves know that with all my strength I have served your father. And your father deceived me and changed my wages of ten lambs. Then he says: And God took away all the cattle of your father and gave them to me. For truly our Lord Jesus Christ has become wealthy to an immeasurable multitude, gathering in the world his own worshipers, who make the confession of service under him a bright offering of good intention, saying: We are the people of his pasture, and the sheep of his hand.","structure":"narrative","commentary":[{"unit":"scripture","kind":"scripture","basis":"text","lemma":"Ἐγένετο γὰρ, φησὶ, τὰ ἄσημα τοῦ Λάβαν· τὰ δὲ ἐπίσημα τοῦ Ἰακώβ","severity":"info","text":"Cyril paraphrases the separation of Laban's and Jacob's flocks (Gen 30:35-42), where the unmarked (ἄσημα) and marked (ἐπίσημα) sheep are distinguished.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"scripture","kind":"scripture","basis":"text","lemma":"Καὶ ἐπλούτησεν ὁ ἄνθρωπος σφόδρα","severity":"info","text":"Cyril quotes Gen 30:43 (LXX) verbatim: 'And the man became exceedingly wealthy,' introducing the narrative of Jacob's prosperity.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"scripture","kind":"scripture","basis":"text","lemma":"Ἀποστρέφου εἰς τὴν γῆν τοῦ πατρός σου","severity":"info","text":"Cyril cites the Lord's command to Jacob (Gen 31:3 LXX) to return to his father's land, a key moment in the patriarchal narrative.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"scripture","kind":"scripture","basis":"text","lemma":"Ἡμεῖς δὲ λαὸς νομῆς αὐτοῦ, καὶ πρόβατα χειρὸς αὐτοῦ","severity":"info","text":"Cyril adapts Ps 100:3 (LXX) 'We are the people of his pasture, and the sheep of his hand' as a confession of Christ's worshippers.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"reception","kind":"reception","basis":"text","lemma":"Πεπλούτηκε μὲν γὰρ ἀληθῶς ὁ Κύριος ἡμῶν Ἰησοῦς Χριστὸς","severity":"info","text":"Cyril reads Jacob's wealth typologically as Christ's gathering of worshippers, a standard Alexandrian allegorical move linking the patriarch to the Savior.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"structure","kind":"structure","basis":"text","lemma":"Εἶτά φησι","severity":"info","text":"The phrase 'Then he says' marks Cyril's transition from paraphrasing the biblical narrative to his own typological interpretation, a common structural cue in the Glaphyra.","cites":[],"named_sources":[],"dropped_cites":[]}],"ambiguities":["The Greek text conflates two biblical episodes (Gen 30:35-42 and Gen 31:1-3) without clear demarcation; Cyril's source for the dialogue of Jacob with Rachel and Leah is not directly from the LXX but may be a paraphrase or a lost targumic tradition."],"confidence":"high","notes":[]},{"i":225,"ref":"p225","source":"Ἀλλ’ ἠρεμεῖν ἐπὶ τούτοις οὐκ ἀνέχονται τὰ τοῦ κόσμου τέκνα. Συλώμενον δὲ ὥσπερ ὁρῶντες τὸν ἑαυτῶν πατέρα, καὶ τὴν τοῦ ἀγαθοῦ ποιμένος ὑποτρέχοντα χεῖρα τὰ τῶν προβάτων ἐπισημότατα· καὶ ποικιλλομένους ταῖς πολυειδέσιν ἀρεταῖς τοὺς ὑπὸ Χριστῷ γεννωμένους, τονθορύζουσι λέγοντες· Εἴληφεν Ἰακὼβ πάντα τὰ τοῦ πατρὸς ἡμῶν, καὶ ἐκ τῶν τοῦ πατρὸς ἡμῶν πεποίηκε πᾶσαν τὴν δόξαν ταύτην. Καὶ ψευδοεποῦσιν οὐδαμῶς. Ἀληθὴς γὰρ ὁ λόγος. Συνεκόμισε γὰρ ἅπαντας εἰς ἑαυτὸν τοὺς ἐν κόσμῳ Χριστὸς, ἐνσηκασάμενός τε ταῖς ἰδίαις αὐλαῖς τὰς τῶν πιστευσάντων ἀγέλας, πλοῦτον ἔχει τὸν θεοπρεπῆ καὶ δόξαν ἐξῃρημένην. Ἔφη γάρ που καὶ αὐτὸς πρὸς τὸν ἐν τοῖς οὐρανοῖς Πατέρα καὶ Θεὸν, ὅτι Πάντα τὰ ἐμὰ σά ἐστι, καὶ τὰ σὰ ἐμὰ, καὶ δεδόξασμαι ἐν αὐτοῖς. Ἴδωμεν δὲ καὶ αὐτὸν τοῦ Ἰακὼβ τὸν μισθόν. Ἐγένοντο δὲ αὐτῷ, φησὶ, κτήνη πολλὰ, καὶ βόες, παῖδές τε καὶ παιδίσκαι, κάμηλοι καὶ ὄνοι. Ὁρᾷς συναγείροντα καὶ τὸν Χριστὸν ἐκ παντὸς γένους, κατὰ τὸ γεγραμμένον· Ὁμοία ἐστὶν ἡ βασιλεία τῶν οὐρανῶν σαγήνῃ βληθείσῃ ἐν τῇ θαλάσσῃ, καὶ ἐκ παντὸς γένους συναγαγούσῃ. Δέχεται γὰρ τὸν δοῦλον, ἵνα τοῖς εἰς ἐλευθερίαν αὐχήμασιν ἀποφήνῃ λαμπρόν. Δέχεται τοὺς ὑπὸ νόμον ὡς ἱεροὺς ἤδη καὶ εἰς θυσίαν ἐπιτηδείους τὴν πνευματικὴν, ὡς ἐν οἰὸς τάξει καὶ βοός· ἵνα μεταστήσας εἰς φαιδρότητα πολιτείας εὐαγγελικῆς, ἱερωτέρους ἐργάσηται. Δέχεται δὲ πρὸς τούτοις καὶ τὸ ἀνίερόν τε καὶ ἀκάθαρτον γένος· ὡς ἐν τάξει καμήλου καὶ μέντοι καὶ ὄνου, ἵνα τῆς πολυθέου πλάνης τὸν ῥύπον ἐκτήξας, καθαρούς τε καὶ ἡγνισμένους τοῖς τῶν ἁγίων συνάψῃ χοροῖς.","english":"But the children of the world cannot remain quiet about these things. Seeing their own father, as it were, being plundered, and the hand of the good shepherd slipping under the most conspicuous of the sheep, and those born under Christ being variegated with manifold virtues, they mutter, saying: \"Jacob has taken all that belongs to our father, and from our father's possessions he has made all this glory.\" And they are not lying at all. For the statement is true. For Christ gathered all into himself from the world, having enclosed in his own folds the flocks of those who believed, possessing godly wealth and preeminent glory. For he himself said somewhere to the Father and God in the heavens: \"All that is mine is yours, and all that is yours is mine, and I am glorified in them.\" But let us also see Jacob's reward itself. \"And he had,\" it says, \"many cattle, and oxen, and male and female servants, and camels and donkeys.\" You see Christ also gathering from every kind, according to what is written: \"The kingdom of heaven is like a net cast into the sea, gathering from every kind.\" For he receives the slave, to make him shine with the boasts of freedom. He receives those under the law as already sacred and suitable for spiritual sacrifice, as in the order of sheep and ox, so that by transferring them to the brightness of evangelical life, he may render them more sacred. He receives, in addition, the unholy and impure kind, as in the order of camel and also donkey, so that by melting away the filth of polytheistic error, he may join them, pure and cleansed, to the choirs of the saints.","structure":"narrative","commentary":[{"unit":"sense","kind":"sense","basis":"text","lemma":"τὰ τοῦ κόσμου τέκνα","severity":"info","text":"Cyril contrasts the 'children of the world' with those born under Christ, a dualism central to his allegorical reading of Jacob's wealth.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"scripture","kind":"scripture","basis":"text","lemma":"Πάντα τὰ ἐμὰ σά ἐστι, καὶ τὰ σὰ ἐμὰ","severity":"info","text":"Cyril attributes to Christ a saying not found verbatim in the canonical Gospels; it may echo John 17:10 or be a free adaptation of patristic tradition.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"scripture","kind":"scripture","basis":"text","lemma":"Ὁμοία ἐστὶν ἡ βασιλεία τῶν οὐρανῶν σαγήνῃ βληθείσῃ ἐν τῇ θαλάσσῃ","severity":"info","text":"This simile of the kingdom as a net is not from the New Testament but likely from an apocryphal or oral tradition; Cyril cites it as 'what is written'.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"background","kind":"background","basis":"text","lemma":"πολυθέου πλάνης","severity":"info","text":"Cyril's reference to 'polytheistic error' reflects the common patristic polemic against pagan polytheism, here linked to the unclean animals (camel, donkey) as symbols of non-Christians.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"structure","kind":"structure","basis":"text","lemma":"Ἴδωμεν δὲ καὶ αὐτὸν τοῦ Ἰακὼβ τὸν μισθόν","severity":"info","text":"This phrase marks a transition from the complaint of the world's children to the positive exposition of Jacob's reward as a type of Christ's universal gathering.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"reception","kind":"reception","basis":"text","lemma":"τὸν δοῦλον ... τοὺς ὑπὸ νόμον ... τὸ ἀνίερόν τε καὶ ἀκάθαρτον γένος","severity":"info","text":"Cyril's tripartite classification of converts (slaves, those under the law, the impure) reflects a soteriological hierarchy common in Alexandrian exegesis.","cites":[],"named_sources":[],"dropped_cites":[]}],"ambiguities":["The source of the saying attributed to Christ ('All that is mine is yours...') is uncertain; it may be a loose citation or a patristic invention.","The simile of the kingdom as a net is not identified with a specific biblical book; its origin is unclear."],"confidence":"high","notes":[]},{"i":226,"ref":"p226","source":"Κεκινημένων δὴ οὖν εἰς φθόνον τῶν Λάβαν υἱῶν, καὶ αὐτοῦ δὲ τοῦ Λάβαν, ἀμειδῆ τε καὶ σκυθρωπάζουσαν καὶ βασκανίας οὐκ ἐλευθέραν τὴν ὀφρὺν ἀποφαίνοντος· Οὐ γὰρ ἦν τὸ πρόσωπον αὐτοῦ, φησὶ, καθὼς χθὲς καὶ τρίτην ἡμέραν· ἐπανήκειν εἰς τὰ οἰκεῖα τῷ Ἰακὼβ ἐνετέλλετο Θεός. Ὁ δὲ τὰ γύναια μετεπέμπετο, Λείαν τέ φημι καὶ Ῥαχὴλ, καὶ τὴν μὲν τοῦ πατρὸς ἀδικίαν ἀφηγεῖτο σαφῶς. Προσετίθει δὲ, ὅτι Ἀφείλετο ὁ Θεὸς πάντα τὰ κτήνη τοῦ πατρὸς ὑμῶν, καὶ ἔδωκέ μοι αὐτά. Καὶ ἀποκριθεῖσα Ῥαχὴλ καὶ Λεία, εἶπον αὐτῷ· Μὴ ἔστι μερὶς ἡμῖν, ἢ κληρονομία ἐν τῷ οἴκῳ τοῦ πατρὸς ἡμῶν; Οὐχ ὡς αἱ ἀλλότριαι λελογίσμεθα αὐτῷ; πέπρακε γὰρ ἡμᾶς, καὶ κατέφαγε καταβρώσει τὸ ἀργύριον ἡμῶν. Πάντα τὸν πλοῦτον καὶ τὴν δόξαν ἣν ἀφείλετο ὁ Θεὸς τοῦ πατρὸς ἡμῶν, ἡμῖν ἔσται καὶ τοῖς τέκνοις ἡμῶν. Νῦν οὖν ὅσα εἴρηκέ σοι ὁ Θεός σου, ποίει. Καταστυγνάζοντος γὰρ ἐπὶ Χριστῷ τοῦ κόσμου, καὶ τῶν αὐτοῦ τέκνων, παράκλησις ἄνωθεν καὶ ἐξ οὐρανοῦ, τουτέστι, παρὰ Πατρὸς, ταῖς τοῦ Σωτῆρος δίδοται νύμφαις, φημὶ δὴ ταῖς Ἐκκλησίαις. Πλὴν ἡ παράκλησις, δι’ Υἱοῦ παραπορθμεύοντος ὥσπερ ἡμῖν τοὺς παρὰ Πατρὸς λόγους. Ὃν γὰρ ἀπέστειλεν ὁ Θεὸς, τὰ ῥήματα τοῦ Θεοῦ λαλεῖ, κατὰ τὴν Ἰωάννου φωνήν. Ἄθρει γὰρ ὅπως προσελάλει μὲν ὁ Θεὸς τῷ Ἰακὼβ, ὁ δὲ ταῖς αὐτοῦ νύμφαις, Λείᾳ τε, φημὶ, καὶ Ῥαχήλ. Ὁ δὲ τῆς παρακλήσεως λόγος ἦν, τὸ δεῖν ἀπαίρειν αὐτὰς ἅμα τῷ ἰδίῳ νυμφίῳ τῆς τοῦ πατρὸς ἑστίας. Οὕτω καὶ ὁ μακάριος Ψαλμῳδὸς ἐν πνεύματι πρὸς τὴν Ἐκκλησίαν φησί·","english":"When Laban’s sons were moved to envy, and Laban himself showed a cheerless and sullen brow not free from malice—for it is said, “His face was not as yesterday and the day before”—God commanded Jacob to return to his own home. He summoned the women, Leah and Rachel, and clearly recounted their father’s injustice. He added, “God has taken all your father’s livestock and given them to me.” And Rachel and Leah answered him, “Is there no portion or inheritance for us in our father’s house? Have we not been counted as strangers by him? For he sold us and consumed our price in food. All the wealth and glory that God took from our father will be for us and our children. Now, therefore, do whatever your God has told you.” For when the world and its children are sullen toward Christ, consolation from above and from heaven, that is, from the Father, is given to the brides of the Savior, namely, the Churches. Yet the consolation is conveyed through the Son, as if he were ferrying to us the words from the Father. For “the one whom God sent speaks the words of God,” according to the voice of John. Observe how God spoke to Jacob, and he to his brides, Leah and Rachel. The word of consolation was that they must depart together with their own bridegroom from their father’s hearth. So also the blessed Psalmist says in spirit to the Church:","structure":"narrative","commentary":[{"unit":"sense","kind":"sense","basis":"text","lemma":"Κεκινημένων δὴ οὖν εἰς φθόνον τῶν Λάβαν υἱῶν","severity":"info","text":"Cyril reads the narrative of Jacob and Laban as an allegory of the world's envy toward Christ and the Church.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"scripture","kind":"scripture","basis":"text","lemma":"Οὐ γὰρ ἦν τὸ πρόσωπον αὐτοῦ, φησὶ, καθὼς χθὲς καὶ τρίτην ἡμέραν","severity":"info","text":"This phrase echoes Genesis 31:2, where Laban's changed face is noted; Cyril uses it to illustrate the world's sullenness toward Christ.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"scripture","kind":"scripture","basis":"text","lemma":"Ὃν γὰρ ἀπέστειλεν ὁ Θεὸς, τὰ ῥήματα τοῦ Θεοῦ λαλεῖ","severity":"info","text":"Cyril cites John 3:34 (or a similar Johannine phrase) to support the idea that the Son conveys the Father's words to the Church.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"background","kind":"background","basis":"text","lemma":"Λείαν τέ φημι καὶ Ῥαχὴλ","severity":"info","text":"Leah and Rachel are allegorized as the brides of Christ, i.e., the Churches, a common typology in Cyril's exegesis.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"reception","kind":"reception","basis":"text","lemma":"Ὁ δὲ τῆς παρακλήσεως λόγος ἦν, τὸ δεῖν ἀπαίρειν αὐτὰς ἅμα τῷ ἰδίῳ νυμφίῳ τῆς τοῦ πατρὸς ἑστίας","severity":"info","text":"Cyril interprets the command to leave the father's hearth as a call for the Church to depart from the world and follow Christ.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"structure","kind":"structure","basis":"text","lemma":"Οὕτω καὶ ὁ μακάριος Ψαλμῳδὸς ἐν πνεύματι πρὸς τὴν Ἐκκλησίαν φησί","severity":"info","text":"Cyril transitions to a Psalm quotation, using the Psalmist as a prophetic voice addressing the Church, typical of his typological method.","cites":[],"named_sources":[],"dropped_cites":[]}],"ambiguities":["The Greek text is clear; no significant ambiguities in this passage."],"confidence":"high","notes":[]},{"i":227,"ref":"p227","source":"Ἄκουσον, θύγατερ, καὶ ἴδε, καὶ κλῖνον τὸ οὖς σου, καὶ ἐπιλάθου τοῦ λαοῦ σου, καὶ τοῦ οἴκου τοῦ πατρός σου. Ὅτι ἐπεθύμησεν ὁ βασιλεὺς τοῦ κάλλους σου. Ὅτι αὐτός ἐστι Κύριός σου, καὶ προσκυνήσεις αὐτῷ. Οὐκοῦν τὰ παρὰ Θεοῦ ταῖς αὐτοῦ νύμφαις λελάληκεν ὁ Ἰακώβ. Καὶ τίς ἦν ὁ λόγος; μέμψις κατὰ τοῦ Λάβαν· ὡς εἴη μὲν ἄδικός τε καὶ πονηρὸς, καὶ βραδὺς εἰς ἔκτισιν, ὧν ἂν ἐποφλοίη μισθῶν. Γράφεται δὲ καὶ αὐτὸς ὁ Χριστὸς ἐπὶ πολλῇ λίαν ἀναισθησίᾳ τὸν κόσμον, ἀποτιννύειν οὐκ ἀνεχόμενον ὡς Δεσπότῃ τὰ χαριστήρια, καὶ ὡς ἐν ὀφλήματος τάξει καὶ μισθοῦ τὰ ὑπὲρ τῆς φροντίδος τῆς εἰς αὐτὸν ξένια πνευματικὰ, πίστιν δὴ λέγω καὶ ἀγάπην, προσκομίζειν οὐκ ἐθέλοντα. Πλὴν ὑπ’ αὐτῷ τὰ πάντα γέγονε σαγηνεύοντος τοῦ Θεοῦ καὶ Πατρός. Ἔφη γάρ που πρὸς αὐτὸν ὁ Υἱός· Οὓς δέδωκάς μοι ἐκ τοῦ κόσμου σοὶ ἦσαν, καὶ ἐμοὶ αὐτοὺς δέδωκας. Καὶ τοῦτο ἦν ἄρα τὸ, Ἀφεῖλεν ὁ Θεὸς πάντα τὰ κτήνη τοῦ πατρὸς ὑμῶν, καὶ ἔδωκέ μοι αὐτά. Αἱ δὲ σεμναὶ τοῦ Σωτῆρος νύμφαι κατακολουθεῖν μὲν ἑτοίμως ἐπαγγέλλονται· πεπράσθαι δὲ ὥσπερ αὐτῷ παρὰ τοῦ κόσμου φασίν. Ἐξεπρίατο γὰρ τῷ ἰδίῳ αἵματι τὰς Ἐκκλησίας ὁ Ἐμμανουὴλ, καὶ ἠλλοτρίωνται τοῦ πάλαι πατρός. Λόγος γὰρ αὐταῖς κοινωνίας ἢ μερίδος οὐδείς ἐστι πρὸς κόσμον, ἐξ οὗ καὶ κέκληνται. Πλοῦτος δὲ μᾶλλον αὐταῖς καὶ τοῖς τέκνοις αὐτῶν ὁ ὑπὲρ νοῦν καὶ λόγον· αὐτὸς ἡ μερὶς καὶ ὁ κλῆρος, δόξα τε καὶ καύχημα, καὶ πᾶν ὁτιοῦν τῶν τελούντων εἰς λαμπρότητα καὶ εὐημερίαν.","english":"Listen, daughter, and see, and incline your ear, and forget your people and your father's house. For the king has desired your beauty. For he is your lord, and you shall worship him. Therefore Jacob spoke the words from God to his brides. And what was the word? A reproach against Laban, that he was unjust and wicked, and slow to pay the wages he owed. And Christ himself is depicted as reproaching the world for its great insensibility, in that it does not deign to pay to its Master the thank-offerings, and, as if in the manner of a debt and wage, refuses to offer the spiritual gifts for the care bestowed upon it, namely faith and love. Yet all things have been netted under him, with God the Father drawing the net. For the Son said somewhere to him: \"Those whom you gave me from the world were yours, and you gave them to me.\" And this then was the meaning of: \"God took away all the cattle of your father, and gave them to me.\" And the holy brides of the Savior declare that they are ready to follow, but say that they have been sold, as it were, to him by the world. For Emmanuel purchased the Churches with his own blood, and they have been alienated from their former father. For they have no share or portion with the world from which they were called. Rather, their wealth and that of their children is beyond mind and speech; it is their portion and lot, their glory and boast, and everything that contributes to splendor and prosperity.","structure":"narrative","commentary":[{"unit":"scripture","kind":"scripture","basis":"text","lemma":"Ἄκουσον, θύγατερ, καὶ ἴδε, καὶ κλῖνον τὸ οὖς σου, καὶ ἐπιλάθου τοῦ λαοῦ σου, καὶ τοῦ οἴκου τοῦ πατρός σου","severity":"info","text":"Cyril adapts the language of Ruth 2:4 (LXX) and possibly the Song of Songs, where the beloved is called to forget her people. The phrase echoes biblical calls to abandon former ties for a new lord.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"scripture","kind":"scripture","basis":"text","lemma":"Ἀφεῖλεν ὁ Θεὸς πάντα τὰ κτήνη τοῦ πατρὸς ὑμῶν, καὶ ἔδωκέ μοι αὐτά","severity":"info","text":"Cyril cites the Genesis narrative (31:9) where Jacob tells Rachel and Leah that God transferred Laban's livestock to him. This is the literal basis for his allegorical reading.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"scripture","kind":"scripture","basis":"text","lemma":"Οὓς δέδωκάς μοι ἐκ τοῦ κόσμου σοὶ ἦσαν, καὶ ἐμοὶ αὐτοὺς δέδωκας","severity":"info","text":"Cyril attributes this saying to the Son addressing the Father. It is not a direct biblical quotation but a paraphrase of a dominical logion, possibly from an apocryphal or liturgical source, reflecting Cyril's Christological exegesis.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"term","kind":"term","basis":"glossary","lemma":"νύμφαι","severity":"info","text":"Cyril uses νύμφαι ('brides') for the Churches, a standard allegorical term in his ecclesiology. The term links the patriarchal narrative to the Song of Songs tradition, where the bride is the Church.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"background","kind":"background","basis":"text","lemma":"Ἐξεπρίατο γὰρ τῷ ἰδίῳ αἵματι τὰς Ἐκκλησίας ὁ Ἐμμανουὴλ","severity":"info","text":"Cyril asserts that Emmanuel (Christ) purchased the Churches with his own blood, a reference to the atonement and the idea of redemption as a purchase. This reflects Cyril's soteriology and his typological reading of Jacob's acquisition of Laban's flocks.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"structure","kind":"structure","basis":"text","lemma":"Οὐκοῦν ... Καὶ τίς ἦν ὁ λόγος;","severity":"info","text":"Cyril uses a rhetorical question to transition from the direct speech of Jacob to its allegorical interpretation. This structure is typical of his Glaphyra, where he moves from literal narrative to typological meaning.","cites":[],"named_sources":[],"dropped_cites":[]}],"ambiguities":["The source of the logion 'Those whom you gave me from the world were yours, and you gave them to me' is uncertain; it may be a paraphrase of a lost saying or a liturgical formula.","The phrase 'Ἐξεπρίατο γὰρ τῷ ἰδίῳ αἵματι' could be read as a reference to the Eucharist or to the crucifixion; Cyril's language is deliberately multivalent."],"confidence":"high","notes":[]},{"i":228,"ref":"p228","source":"Σκυθρωπάζει μὲν οὖν ὁ κόσμος ὁμοῦ τοῖς ἰδίοις τέκνοις ἐπὶ Χριστῷ, καὶ τῷ τῆς βασκανίας δαπανᾶται πυρὶ, προήκοντα δόξης εἰς τοῦτο βλέπων ὡς ὅλην ὑφ’ ἑαυτῷ ποιήσασθαι τὴν ὑπ’ οὐρανὸν, καὶ κατακρατῆσαι τῶν ἐπὶ τῆς γῆς. Ὅτι δὲ τονθορυσμῶν ἐπέκεινα, καὶ λοιδοριῶν τὰ τῆς μανίας αὐτῷ παρατείνεται, καὶ διώκει, καὶ φονᾷ, καὶ ὅσον εἰπεῖν εἰς ἐγχειρημάτων δύναμιν τῇ τοῦ Σωτῆρος ἀναφέρεται δόξῃ, καὶ ταῖς ὑπ’ αὐτοῦ Ἐκκλησίαις, καὶ τοῖς αὐτοῦ τέκνοις, τουτέστι, τῇ τῶν πιστευόντων πληθύϊ καταφωρᾶται πολεμιώτατος, ἀταλαίπωρον ἰδεῖν τοῦτο μαθεῖν ἑλομένοις διὰ τῶν ἐφεξῆς· Ἀναστὰς γὰρ, φησὶ, Ἰακὼβ, ἔλαβε τὰς γυναῖκας αὐτοῦ, καὶ τὰ παιδία αὐτοῦ ἐπὶ τὰς καμήλους, καὶ ἐπήγαγε πάντα τὰ ὑπάρχοντα αὐτοῦ, καὶ πᾶσαν τὴν ἀποσκευὴν αὐτοῦ, ἣν περιεποιήσατο ἐν τῇ Μεσοποταμίᾳ, καὶ πάντα τὰ αὐτοῦ, καὶ ἀπῆλθε πρὸς Ἰσαὰκ τὸν πατέρα αὐτοῦ ἐν γῇ Χαναάν. Λάβαν δὲ ᾤχετο κεῖραι τὰ πρόβατα αὐτοῦ. Ἔκλεψε δὲ Ῥαχὴλ τὰ εἴδωλα τοῦ πατρὸς αὐτῆς· ἔκρυψε δὲ Ἰακὼβ Λάβαν τὸν Σύρον τοῦ μὴ ἀναγγεῖλαι αὐτῷ, ὅτι ἀπεδίδρασκε. Καὶ ἀπέδρα αὐτὸς, καὶ πάντα τὰ αὐτοῦ, καὶ διέβη τὸν ποταμὸν, καὶ ὥρμησεν εἰς τὸ ὄρος Γαλαάδ. Ἀνηγγέλη δὲ Λάβαν τῷ Σύρῳ τῇ τρίτῃ ἡμέρᾳ ὅτι ἀπέδρα Ἰακώβ. Καὶ παραλαβὼν πάντας τοὺς ἀδελφοὺς αὐτοῦ μετ’ αὐτοῦ, ἐδίωξεν ὀπίσω αὐτοῦ ὁδὸν ἡμερῶν ἑπτὰ, καὶ κατέλαβεν αὐτὸν ἐν τῷ ὄρει Γαλαάδ. Ἦλθε δὲ ὁ Θεὸς πρὸς Λάβαν τὸν Σύρον καθ’ ὕπνον τὴν νύκτα, καὶ εἶπεν αὐτῷ. Φύλαξαι σεαυτὸν τοῦ μὴ λαλῆσαι πρὸς Ἰακὼβ πονηρά. Καὶ κατέλαβε Λάβαν τὸν Ἰακώβ. Ἰακὼβ δὲ ἔπηξε τὴν σκηνὴν αὐτοῦ ἐν τῷ ὄρει.","english":"The world, then, together with its own children, looks sullenly upon Christ and is consumed by the fire of envy, seeing that he who is preeminent in glory has made the whole region beneath the heaven his own and gained mastery over those on earth. And that beyond murmurs and slanders the madness of it extends to deeds, and it persecutes and rages, and as far as the power of its enterprises reaches, it is manifest as most hostile to the glory of the Savior, to the Churches established by him, and to his children—that is, to the multitude of believers—this it is easy to see for those who choose to learn from what follows. For it says: Jacob arose, took his wives and his children upon the camels, and brought all his possessions and all his equipment which he had acquired in Mesopotamia, and all that was his, and went to his father Isaac in the land of Canaan. But Laban had gone to shear his sheep. And Rachel stole her father's household gods. And Jacob hid from Laban the Syrian, so that he might not inform him that he was running away. And he himself fled, with all that was his, and crossed the river, and hastened to Mount Galaad. And it was reported to Laban the Syrian on the third day that Jacob had fled. And taking all his brothers with him, he pursued him for a journey of seven days, and overtook him on Mount Galaad. And God came to Laban the Syrian in a dream by night and said to him: Beware of speaking evil to Jacob. And Laban overtook Jacob. And Jacob pitched his tent on the mountain.","structure":"narrative","commentary":[{"unit":"sense","kind":"sense","basis":"text","lemma":"Σκυθρωπάζει μὲν οὖν ὁ κόσμος","severity":"info","text":"Cyril interprets the world's sullenness toward Christ as envy at his universal dominion, a moral-psychological reading typical of his anti-Jewish and anti-pagan polemic.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"scripture","kind":"scripture","basis":"text","lemma":"Ἀναστὰς γὰρ, φησὶ, Ἰακὼβ, ἔλαβε τὰς γυναῖκας αὐτοῦ","severity":"info","text":"The long biblical quotation conflates elements from Genesis 31:17-24 (LXX), including Jacob's flight, Rachel's theft of the teraphim, and Laban's dream.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"background","kind":"background","basis":"text","lemma":"τῷ τῆς βασκανίας δαπανᾶται πυρὶ","severity":"info","text":"The 'fire of envy' (βασκανία) is a topos in Greek moral philosophy and early Christian polemic, often directed at the devil or hostile powers.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"parallel","kind":"parallel","basis":"text","lemma":"Λάβαν δὲ ᾤχετο κεῖραι τὰ πρόβατα αὐτοῦ","severity":"info","text":"Cyril's allegory equates Laban with the devil or worldly powers; the detail of shearing sheep may symbolize stripping believers of their goods, a common patristic trope.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"structure","kind":"structure","basis":"text","lemma":"ἀταλαίπωρον ἰδεῖν τοῦτο μαθεῖν ἑλομένοις διὰ τῶν ἐφεξῆς","severity":"info","text":"Cyril marks a transition from general moralizing to a detailed scriptural proof, using a formula ('it is easy to see for those who choose to learn from what follows') to introduce the long quotation.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"reception","kind":"reception","basis":"text","lemma":"τῇ τοῦ Σωτῆρος ἀναφέρεται δόξῃ","severity":"info","text":"Cyril's identification of the world's hostility as directed against the Savior's glory and the Church reflects the post-Nicene context of imperial persecution and doctrinal conflict.","cites":[],"named_sources":[],"dropped_cites":[]}],"ambiguities":["The Greek text of the biblical quotation differs slightly from the standard LXX of Genesis 31; Cyril may be citing a variant or paraphrasing from memory.","The phrase 'τῇ τοῦ Σωτῆρος ἀναφέρεται δόξῃ' could be read as 'is referred to the glory of the Savior' or 'is borne up to the glory of the Savior'; the translation opts for the former."],"confidence":"high","notes":[]},{"i":229,"ref":"p229","source":"Λάβαν δὲ ἔστησε τοὺς ἀδελφοὺς αὐτοῦ ἐν τῷ ὄρει Γαλαάδ. Περιτυγχάνει μὲν οὖν ὁ Λάβαν, ἐπαιτιᾶται δὲ λίαν τὸν θεσπέσιον Ἰακὼβ, ὅτι λεληθότως ἀπέδρα, μονονουχὶ κεκλοφὼς τὰς θυγατέρας αὐτοῦ, καὶ τοὺς ἐν οἴκῳ θεούς. Ἔφη γὰρ ὡδί· Νῦν οὖν πεπόρευσαι· ἐπιθυμίᾳ γὰρ ἐπεθύμησας ἀπελθεῖν εἰς τὸν οἶκον τοῦ πατρός σου. Ἵνα τί ἔκλεψας, φησὶ, τοὺς θεούς μου; Ἀλλ’ οὐκ ᾔδει, φησὶν, Ἰακὼβ, ὅτι Ῥαχὴλ ἡ γυνὴ αὐτοῦ ἔκλεψεν αὐτούς. Ἐρευνήσας δὲ Λάβαν τοὺς ἰδίους θεοὺς, οὐχ εὑρίσκει παρὰ τῇ Λείᾳ, ἀλλ’ οὐδὲ ἐν τῷ οἴκῳ θεραπαινῶν Βάλλας τε καὶ Ζελφᾶς. Ἐπειδὴ δὲ προσεδόκησεν ἡ Ῥαχὴλ ἐρευνηθήσεσθαι παρὰ τοῦ πατρὸς, οὐκ ἀκόμψως τὸ ῥῆμα κατασοφίζεται. Ἔλαβε γὰρ τὰ εἴδωλα, φησὶ, καὶ ἐνέβαλεν αὐτὰ εἰς τὰ σάγματα τῆς καμήλου, καὶ ἐπεκάθισεν αὐτοῖς, καὶ εἶπε τῷ πατρὶ αὐτῆς· Μὴ βαρέως φέρε, κύριε, οὐ δύναμαι ἀναστῆναι ἐνώπιόν σου. ὅτι κατ’ ἐθισμὸν τῶν γυναικῶν μοί ἐστι. Ἠρεύνησε δὲ Λάβαν ἐν ὅλῳ τῷ οἴκῳ αὐτοῦ, καὶ οὐχ εὗρε τὰ εἴδωλα. Ἠπορηκότος τοίνυν ἤδη πως, ὀλοφυρομένου τε κατὰ τὸ εἰκὸς, τῶν ἰδίων θεῶν τὴν ἀπώλειαν, ἐπῃτιᾶτο λοιπὸν εἰκότως ὁ μακάριος Ἰακὼβ, ὡς εἰκῆ διώκειν αὐτὸν ᾑρημένον, καὶ ἐγκαλεῖν οὐκ ἔχοντα παντελῶς οὐδέν. Εἶτα περὶ συμβάσεως αὐτοῖς κεκίνηνται λόγοι, καὶ σύνεσις παρ’ ἀμφοῖν εἰς εἰρήνην ἐπράττετο. Ἀποκριθεὶς γὰρ ὁ Λάβαν, φησὶν, εἶπε τῷ Ἰακώβ· Αἱ θυγατέρες σου θυγατέρες μου, καὶ υἱοί σου, υἱοί μου, καὶ τὰ κτήνη σου κτήνη μου, καὶ πάντα ὅσα σὺ ὁρᾷς, ἐμά ἐστι, καὶ τῶν θυγατέρων μου. Τί ποιήσω ταύταις σήμερον, καὶ τοῖς τέκνοις αὐτῶν οἷς ἔτεκον;","english":"Laban stationed his brothers on Mount Gilead. Laban then meets him and vehemently accuses the divine Jacob of having secretly fled, all but having stolen his daughters and the household gods. For he spoke thus: \"Now then you have gone; for you desired with longing to go to your father's house. Why did you steal my gods?\" But Jacob, it is said, did not know that Rachel his wife had stolen them. Laban searched for his own gods and did not find them with Leah, nor in the house of the maidservants Bilhah and Zilpah. Since Rachel expected to be searched by her father, she cunningly contrives the matter. For she took the idols, it is said, and placed them in the camel's saddle, and sat upon them, and said to her father: \"Do not take it hard, my lord; I cannot rise before you, for it is according to the custom of women for me.\" Laban searched throughout his whole house and did not find the idols. When he was already somewhat at a loss and lamenting, as was natural, the loss of his own gods, the blessed Jacob then justly accused him of having chosen to pursue him in vain and of having nothing at all to charge him with. Then discussions about a settlement were set in motion between them, and an agreement for peace was made by both. For Laban, answering, said to Jacob: \"Your daughters are my daughters, and your sons are my sons, and your cattle are my cattle, and everything that you see is mine and my daughters'. What shall I do for them today, and for their children whom they have borne?","structure":"narrative","commentary":[{"unit":"background","kind":"background","basis":"background","lemma":"Λάβαν","severity":"info","text":"Laban is a figure from Genesis, here allegorized by Cyril as representing worldly hostility or envy, as seen in the preceding passage.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"scripture","kind":"scripture","basis":"text","lemma":"Λάβαν δὲ ἔστησε τοὺς ἀδελφοὺς αὐτοῦ ἐν τῷ ὄρει Γαλαάδ","severity":"info","text":"This echoes Genesis 31:23, where Laban pursues Jacob and stations his brothers on Mount Gilead.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"scripture","kind":"scripture","basis":"text","lemma":"Ἔφη γὰρ ὡδί· Νῦν οὖν πεπόρευσαι· ἐπιθυμίᾳ γὰρ ἐπεθύμησας ἀπελθεῖν εἰς τὸν οἶκον τοῦ πατρός σου","severity":"info","text":"This is a paraphrase of Laban's speech in Genesis 31:30, where he accuses Jacob of stealing his gods.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"scripture","kind":"scripture","basis":"text","lemma":"Ἔλαβε γὰρ τὰ εἴδωλα, φησὶ, καὶ ἐνέβαλεν αὐτὰ εἰς τὰ σάγματα τῆς καμήλου","severity":"info","text":"This retells Rachel's hiding of the household gods in the camel's saddle, from Genesis 31:34-35.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"scripture","kind":"scripture","basis":"text","lemma":"Ἀποκριθεὶς γὰρ ὁ Λάβαν, φησὶν, εἶπε τῷ Ἰακώβ· Αἱ θυγατέρες σου θυγατέρες μου, καὶ υἱοί σου, υἱοί μου","severity":"info","text":"This quotes Laban's offer of a covenant in Genesis 31:43, which Cyril interprets as a type of reconciliation.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"structure","kind":"structure","basis":"text","lemma":"Περιτυγχάνει μὲν οὖν ὁ Λάβαν, ἐπαιτιᾶται δὲ λίαν τὸν θεσπέσιον Ἰακὼβ","severity":"info","text":"Cyril structures the passage as a narrative of accusation, search, and reconciliation, mirroring the biblical sequence but with allegorical emphasis on Jacob's innocence.","cites":[],"named_sources":[],"dropped_cites":[]}],"ambiguities":["The Greek text uses 'θεσπέσιον Ἰακὼβ' (divine Jacob), which may reflect Cyril's typological reading; the English draft renders it as 'divine Jacob'.","The phrase 'κατ’ ἐθισμὸν τῶν γυναικῶν μοί ἐστι' is ambiguous: it could refer to menstruation or another female custom; the English draft interprets it as 'according to the custom of women'."],"confidence":"high","notes":[]},{"i":230,"ref":"p230","source":"Νῦν οὖν δεῦρο, διαθώμεθα διαθήκην ἐγὼ καὶ σὺ, καὶ ἔσται εἰς μαρτυρίαν ἀνὰ μέσον ἐμοῦ καὶ σοῦ. Εἶπε δὲ αὐτῷ· Ἰδοὺ οὐδεὶς μεθ’ ἡμῶν ἐστιν, ἰδὲ ὁ Θεὸς μάρτυς ἀνὰ μέσον ἐμοῦ καὶ σοῦ. Λαβὼν δὲ Ἰακὼβ λίθον, ἔστησεν αὐτὸν στήλην. Εἶπε δὲ Ἰακὼβ τοῖς ἀδελφοῖς αὐτοῦ· Συλλέγετε λίθους. Καὶ συνέλεξαν λίθους, καὶ ἐποίησαν βουνὸν, καὶ ἔφαγον ἐκεῖ ἐπὶ τοῦ βουνοῦ. Καὶ εἶπεν αὐτῷ Λάβαν· Ὁ βουνὸς οὗτος μαρτυρεῖ ἀνὰ μέσον ἐμοῦ καὶ σοῦ σήμερον. Καὶ ἐκάλεσεν αὐτὸν Λάβαν, Βουνὸς μαρτυρίας. Ἰακὼβ δὲ ἐκάλεσεν αὐτὸν, Βουνὸς μάρτυς.\n\nε. Ἐπιτροχάδην μὲν οὖν ἐν τούτοις καὶ κολοβοῦν ὡς ἔνι σπουδάζοντες τὰ τῆς ἱστορίας ἀφηγήμεθα. Τὰ δὲ εἰς νοῦν ἤδη τὸν ἐσωτάτω διατρανοῦν ἀναγκαῖον. Ὅτι τοίνυν ἐπεμάνισεν ὁ κόσμος πλουτοῦντι Χριστῷ τὰς τῶν πιστευόντων ἀγέλας, καὶ ἐπιθρώσκει λελυττηκὼς, οὐ μακρῶν ἂν δέοιτο λόγων τις εἰς παράδειξιν ἐναργῆ. Θέα γὰρ ὅπως ἀπαίροντος τοῦ Ἰακὼβ διώκει φωνῶν ὁ Λάβαν ὁμοῦ τοῖς ἰδίοις τέκνοις. Ἀπαίρει δὲ ὥσπερ καὶ ἀπὸ κόσμου Χριστὸς ὁμοῦ ταῖς ἑαυτοῦ νύμφαις, τουτέστι ταῖς Ἐκκλησίαις, καὶ οἱονεὶ πανοικὶ μετανίσταται, νοητῶς τοῖς ἰδίοις ἐπιφωνῶν· Ἐγείρεσθε, ἄγωμεν ἐντεῦθεν. Ὁ δὲ τῆς ἀπάρσεως τρόπος οὐκ αἰσθητῶς, οὔτε μὴν εἰς τόπον ἐκ τόπου σωματικῶς ἐκπράττοιτο ἄν. Κομιδῇ γὰρ ἄηθες τὸ ὧδε φρονεῖν ἢ λέγειν. Ἀλλ’ ἐκ τοῦ φρονεῖν τὰ τοῦ κόσμου πρὸς τὸ δρᾷν ἐθέλειν τὰ δοκοῦντα Θεῷ χρησίμως ἀποπεραίνεται. Ὡς γὰρ ὁ μακάριος γράφει Παῦλος, οὐκ ἔχομεν ὧδε μένουσαν πόλιν, ἀλλὰ τὴν μέλλουσαν ἐπιζητοῦμεν, ἧς τεχνίτης καὶ δημιουργὸς ὁ Θεός. Γράφει δὲ καὶ ἕτερος τῶν ἁγίων ἀποστόλων·","english":"Now then, come, let us make a covenant between me and you, and it shall be for a testimony between me and you.\" And he said to him: \"Behold, there is no one with us; see, God is witness between me and you.\" And Jacob, taking a stone, set it up as a pillar. And Jacob said to his brothers: \"Gather stones.\" And they gathered stones, and made a heap, and ate there upon the heap. And Laban said to him: \"This heap bears witness between me and you today.\" And Laban called it \"Heap of Testimony.\" And Jacob called it \"Heap of Witness.\"\n\n5. We have thus related the events of the history in a cursory and somewhat abridged manner, as far as possible. But it is necessary now to clarify the innermost meaning. That the world raged against Christ when he was rich in the flocks of believers, and attacked him in a frenzy, would require no long words for clear demonstration. For see how, when Jacob departed, Laban pursued him, crying out together with his own children. And Christ departs, as it were, from the world together with his own brides, that is, the Churches, and moves, so to speak, with his whole household, calling out spiritually to his own: \"Arise, let us go from here.\" The manner of this departure would not be accomplished perceptibly, nor indeed bodily from place to place. For it is utterly unaccustomed to think or speak in this way. But it is accomplished usefully from thinking the things of the world to willing what seems good to God. For as the blessed Paul writes, we have no abiding city here, but we seek the future one, of which God is the craftsman and creator. And another of the holy apostles writes:","structure":"narrative","commentary":[{"unit":"structure","kind":"structure","basis":"text","lemma":"ε. Ἐπιτροχάδην μὲν οὖν","severity":"info","text":"The numeral ε (5) marks a new section, where Cyril transitions from a cursory historical summary to allegorical interpretation, a common structural feature in his Glaphyra.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"sense","kind":"sense","basis":"text","lemma":"Βουνὸς μαρτυρίας / Βουνὸς μάρτυς","severity":"info","text":"Cyril notes the dual naming of the heap: Laban calls it 'Heap of Testimony' (Βουνὸς μαρτυρίας), Jacob 'Heap of Witness' (Βουνὸς μάρτυς), highlighting a semantic shift that supports his typological reading.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"scripture","kind":"scripture","basis":"text","lemma":"οὐκ ἔχομεν ὧδε μένουσαν πόλιν","severity":"info","text":"Cyril cites Paul (likely Hebrews 13:14 or a similar passage) to argue that Christians have no permanent city here, but seek the future one built by God, reinforcing the allegory of departure from the world.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"background","kind":"background","basis":"text","lemma":"Ἐπιτροχάδην ... κολοβοῦν","severity":"info","text":"Cyril acknowledges his summary of the biblical narrative is 'cursory and abridged' (Ἐπιτροχάδην ... κολοβοῦν), a rhetorical move to justify his focus on deeper spiritual meaning, typical of Alexandrian exegesis.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"reception","kind":"reception","basis":"text","lemma":"ἕτερος τῶν ἁγίων ἀποστόλων","severity":"info","text":"Cyril refers to 'another of the holy apostles' whose writing he will quote, but the passage breaks off; this suggests a lost continuation or a deliberate ellipsis in the source text.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"caution","kind":"caution","basis":"text","lemma":"ἕτερος τῶν ἁγίων ἀποστόλων","severity":"caution","text":"The reference to 'another of the holy apostles' is incomplete; the text ends without the promised quotation, leaving the identity of the apostle and the intended citation uncertain.","cites":[],"named_sources":[],"dropped_cites":[]}],"ambiguities":["The identity of the 'other holy apostle' cited by Cyril is not specified; the text breaks off before the quotation.","The exact Pauline source for 'we have no abiding city here' is unclear; it may be a paraphrase of Hebrews 13:14 or another epistle."],"confidence":"high","notes":[]},{"i":231,"ref":"p231","source":"Παρακαλῶ ὡς παροίκους καὶ παρεπιδήμους, ἀπέχεσθε τῶν σαρκικῶν ἐπιθυμιῶν, αἵτινες στρατεύονται κατὰ τῆς ψυχῆς. Περιπατοῦντες δὲ ἐπὶ τῆς γῆς, ὡς ἐν οὐρανῷ ποιώμεθα τὸ πολίτευμα, διαζῇν σπουδάζοντες σαρκικῶς μὲν οὐκ ἔτι, ἁγιοπρεπῶς δὲ μᾶλλον καὶ πνευματικῶς. Διανίστησι δὲ πρὸς τοῦτο ἡμᾶς ἐπιστέλλων ὁ Παῦλος· Μὴ συσχηματίζεσθε τῷ αἰῶνι τούτῳ, ἀλλὰ συμμορφοῦσθε τῇ ἀνακαινώσει τοῦ νοὸς ὑμῶν, εἰς τὸ δοκιμάζειν ὑμᾶς τί τὸ θέλημα τοῦ Θεοῦ τὸ ἀγαθὸν, καὶ εὐάρεστον, καὶ τέλειον. Ἐπειδὴ δὲ οὐ τῷ κόσμῳ συνεσχηματίσμεθα τὴν κοσμικὴν ἀπάτην ἐκβαίνοντες, μιμησόμεθα παρ’ αὐτοῦ. Καὶ τοῦτο εἰδὼς οὕτως ἔχον ἔφασκεν ὁ Σωτήρ· Εἰ ἐκ τοῦ κόσμου ἦτε, ὁ κόσμος ἂν τὸ ἴδιον ἐφίλει· ἐπειδὴ δὲ ἐκ κόσμου οὐκ ἐστὲ, διὰ τοῦτο μισεῖ ὑμᾶς ὁ κόσμος. Οὐκοῦν διώκει μισῶν. Φονῶντα δὲ καὶ ἀποταυρούμενον εἰς ἀκαθέκτους ὀργὰς, ἀνασειράζει Θεὸς, οὐδ’ ὅσον εἰπεῖν ἀπηνέσι λόγοις καταλυπεῖν ἐφιείς. Ἔφη γὰρ πρὸς τὸν Λάβαν ὁ Θεὸς, φησί· Φύλαξαι σεαυτὸν μή πως λαλήσῃς κατὰ Ἰακὼβ πονηρά. Ἀλλ’ ἐπαιτιᾶται μὲν ὁ κόσμος ὡς σεσυλημένος, καὶ ἀπολωλότων αὐτῷ τῶν θεῶν. Ἐκεκλόφει δὲ τούτους ἡ Ῥαχήλ. Πλὴν ὅρα τὴν ἐπιχείρησιν. Ἠρεύνησε παρὰ τῇ Λείᾳ τοὺς θεοὺς ὁ Λάβαν, καὶ μέν τοι καὶ παρὰ ταῖν δύο θεραπαίναιν, καὶ οὐχ εὗρε, φησί. Ἐπεκάθητο δὲ αὐτοῖς ἡ Ῥαχὴλ, προφασιζομένη τὰ κατ’ ἐθισμόν. Τί οὖν ὁ λόγος; Οὐ τῆς Ἰουδαίων Συναγωγῆς, ἀλλ’ οὐδὲ τῶν εἰς δουλείας γεγενημένων κατόρθωσις ἦν ἡ τῶν εἰδώλων καθαίρεσις· ἀλλὰ τῆς νεώττης Ῥαχὴλ, τουτέστι, τῆς Ἐκκλησίας ἀτιμίᾳ περιβαλούσης τὰ χειροποίητα·","english":"I exhort you, as sojourners and strangers, to abstain from carnal desires, which wage war against the soul. And while walking upon the earth, let us make our polity as in heaven, striving to live no longer in a fleshly manner, but rather in a holy and spiritual way. Paul, writing to us, rouses us to this: \"Do not be conformed to this age, but be transformed by the renewal of your mind, so that you may discern what is the good, pleasing, and perfect will of God.\" Since we have not been conformed to the world, we will imitate him in departing from worldly deceit. And knowing this to be so, the Savior declared: \"If you were of the world, the world would love its own; but since you are not of the world, for this reason the world hates you.\" Therefore, it persecutes, hating. But when it rages and is crucified in ungovernable wrath, God reins it in, not allowing it to leave us in distress even for a moment with harsh words. For he said to Laban, the text says: \"Beware lest you speak any evil against Jacob.\" But the world accuses, as though it has been plundered and its gods have been lost. Yet Rachel had stolen these. However, observe the attempt. Laban searched for the gods with Leah, and also with the two maidservants, and did not find them, it says. But Rachel was sitting on them, pretending to follow her custom. What then is the meaning? The removal of the idols was not an achievement of the Jewish Synagogue, nor of those born into slavery, but of the younger Rachel—that is, of the Church, which covered the handmade objects with dishonor.","structure":"narrative","commentary":[{"unit":"sense","kind":"sense","basis":"text","lemma":"Παρακαλῶ ὡς παροίκους καὶ παρεπιδήμους","severity":"info","text":"Cyril addresses his audience as 'sojourners and strangers' (παροίκους καὶ παρεπιδήμους), a common Pauline metaphor for Christians as temporary residents in the world, urging detachment from carnal desires.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"scripture","kind":"scripture","basis":"text","lemma":"Μὴ συσχηματίζεσθε τῷ αἰῶνι τούτῳ","severity":"info","text":"Cyril quotes Paul: 'Do not be conformed to this age' (cf. Romans 12:2 or 2 Corinthians 4:?; the exact source is uncertain but the phrasing echoes Pauline paraenesis).","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"scripture","kind":"scripture","basis":"text","lemma":"Εἰ ἐκ τοῦ κόσμου ἦτε, ὁ κόσμος ἂν τὸ ἴδιον ἐφίλει","severity":"info","text":"Cyril attributes a saying to the Savior: 'If you were of the world, the world would love its own; but since you are not of the world, for this reason the world hates you.' This is not a direct Gospel quotation but a paraphrase of Johannine or synoptic themes (cf. John 15:19?; possibly a loose citation).","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"background","kind":"background","basis":"text","lemma":"τῆς νεώττης Ῥαχὴλ","severity":"info","text":"Cyril identifies Rachel as a type of the Church (Ἐκκλησία), contrasting her with Leah and the maidservants, who represent the Jewish Synagogue and those in slavery. This reflects a common patristic typology where Rachel symbolizes the Church as the younger, fruitful wife.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"reception","kind":"reception","basis":"text","lemma":"ἡ τῶν εἰδώλων καθαίρεσις","severity":"info","text":"Cyril interprets Rachel's concealment of Laban's household gods (teraphim) as the Church's overthrow of idols, aligning with early Christian polemic against paganism and Jewish practice.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"caution","kind":"caution","basis":"text","lemma":"Φύλαξαι σεαυτὸν μή πως λαλήσῃς κατὰ Ἰακὼβ πονηρά","severity":"caution","text":"The phrase 'Beware lest you speak any evil against Jacob' is attributed to God speaking to Laban, but the exact biblical source is unclear; it may be a paraphrase of Genesis 31:24 or a midrashic expansion. The text is not a direct quotation.","cites":[],"named_sources":[],"dropped_cites":[]}],"ambiguities":["The identity of the 'two maidservants' (ταῖν δύο θεραπαίναιν) is ambiguous; they may refer to Bilhah and Zilpah, but Cyril does not name them.","The phrase 'ἀποταυρούμενον' (being crucified) is ambiguous: it may refer to the world's rage being 'crucified' (i.e., restrained) or to a Christological echo; the translation takes it as a metaphor for violent anger."],"confidence":"high","notes":[]},{"i":232,"ref":"p232","source":"μόνον δὲ οὐχὶ καὶ πληρούσης ἐπ’ αὐτοῖς τὸ διὰ τῆς τοῦ προφήτου φωνῆς εἰρημένον· Καὶ ἐξαρεῖς τὰ εἴδωλα τὰ περιηργυρωμένα, καὶ περικεχρυσωμένα λεπτὰ ποιήσεις, καὶ λικμήσεις ὡσεὶ ὕδωρ ἀποκαθημένης, καὶ ὡς κόπρον ὤσεις αὐτά. Ἐπειδὴ οὐχ εὕρηνται παρὰ τοῦ Λάβαν οἱ αὐτοῦ θεοὶ, τὰς εἰς εἰρήνην συμβιβάσεις ἐποίει τὸ λοιπὸν πρὸς τὸν θεσπέσιον Ἰακώβ. Οὐκ ἔτι γὰρ ἔχων ὁ κόσμος τοὺς ψευδωνύμους θεοὺς, φίλος ἔσται· μᾶλλον δὲ γέγονεν Χριστῷ ἤδη καὶ τῆς εἰρήνης ὁ σύνδεσμος. Αὐτός ἐστι πάλιν ὁ εὐδοκιμώτατος λίθος, ὁ πολυτελὴς, ὁ ἀκρογωνιαῖος, ὁ ἔντιμος, ὁ εἰς κεφαλὴν γωνίας, καὶ εἰς τὰ θεμέλια Σιών. Ἔστησε γὰρ, φησὶν, Ἰακὼβ στήλην, εἰς τύπον Χριστοῦ. Συσσωρεύονται δὲ καὶ ἕτεροι λίθοι τῶν ἁγίων ἀποστόλων, ἤτοι τῶν ἐν πίστει δεδικαιωμένων, καὶ ἡγιασμένων ἐν πνεύματι, προανατυποῦντες ἀστείως τὴν ἐπὶ Χριστῷ συνδρομήν. Περὶ μὲν γὰρ τῶν ἁγίων ἀποστόλων προφητικὸς ἔφη λόγος· Διότι λίθοι ἅγιοι κυλίονται ἐπὶ τῆς γῆς. Διέδραμον γὰρ τὴν σύμπασαν γῆν οἱ θεσπέσιοι μαθηταὶ, τὸ εὐαγγελικὸν τοῖς ἔθνεσι διακομίζοντες κήρυγμα. Πρὸς δὲ τοὺς ἐν πίστει δεδικαιωμένους ὁ σοφὸς ἐπιστέλλει Παῦλος· Ἐν ᾧ καὶ ὑμεῖς συνοικοδομεῖσθε εἰς κατοίκησιν τοῦ Θεοῦ ἐν Πνεύματι ἁγίῳ. Κέκληται τοίνυν ἡ τῶν λίθων ἄθροισις, Βουνὸς μαρτυρίας παρά γε τῷ Λάβαν, ὁ δὲ θεσπέσιος Ἰακὼβ ἐπὶ τὸ ἔτι μεῖζόν τε καὶ ὑπερτεροῦν ἀσυγκρίτως, τουτέστι Χριστὸν, ἀνακομίζει τὸ νόημα, Βουνὸς μάρτυς ὀνομάσας τὸ γεγενημένον. Κεφαλὴ γὰρ τῶν πιστευόντων αὐτὸς ὁ Χριστός.","english":"Not only does it fulfill concerning them what was said through the voice of the prophet: \"And you shall remove the idols that are plated with silver and covered with gold, and you shall make them thin, and you shall winnow them like water of a settling, and you shall thrust them away like dung.\" Since Laban's gods were not found, he then made peace agreements with the divine Jacob. For the world, no longer having the falsely named gods, will be a friend; rather, the bond of peace has already come to be for Christ. He is again the most excellent stone, the precious one, the cornerstone, the honored one, the one at the head of the corner and in the foundations of Zion. For Jacob, it says, set up a pillar as a type of Christ. And other stones are gathered together, those of the holy apostles, or of those justified in faith and sanctified in spirit, elegantly prefiguring the gathering around Christ. For concerning the holy apostles, the prophetic word said: \"Because holy stones roll upon the earth.\" For the divine disciples ran throughout the whole earth, carrying the evangelical proclamation to the nations. And to those justified in faith, the wise Paul writes: \"In whom you also are built together into a dwelling of God in the Holy Spirit.\" Therefore, the collection of stones is called by Laban \"Heap of Testimony,\" but the divine Jacob refers the meaning to something still greater and incomparably superior, that is, Christ, naming what happened \"Heap of Witness.\" For Christ himself is the head of those who believe.","structure":"narrative","commentary":[{"unit":"scripture","kind":"scripture","basis":"text","lemma":"Καὶ ἐξαρεῖς τὰ εἴδωλα ... ὡσεὶ ὕδωρ ἀποκαθημένης","severity":"info","text":"Cyril quotes a prophetic verse not found in the canonical LXX; likely a free citation or conflation of Isa 2:18 and Hos 8:6.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"term","kind":"term","basis":"text","lemma":"Βουνὸς μαρτυρίας","severity":"info","text":"Cyril glosses Laban's 'Heap of Testimony' (Gen 31:47) as a type of Christ, renaming it 'Heap of Witness' to elevate the typology.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"background","kind":"background","basis":"text","lemma":"λίθοι ἅγιοι κυλίονται ἐπὶ τῆς γῆς","severity":"info","text":"This phrase is not a direct biblical quotation; Cyril may be citing a lost apocryphon or a liturgical saying about the apostles as rolling stones.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"scripture","kind":"scripture","basis":"text","lemma":"Ἐν ᾧ καὶ ὑμεῖς συνοικοδομεῖσθε εἰς κατοίκησιν τοῦ Θεοῦ ἐν Πνεύματι ἁγίῳ","severity":"info","text":"Cyril adapts Paul's language (cf. Eph 2:22, 1 Cor 3:16) to describe the faithful as stones built into a dwelling for God.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"structure","kind":"structure","basis":"text","lemma":"προανατυποῦντες ἀστείως τὴν ἐπὶ Χριστῷ συνδρομήν","severity":"info","text":"Cyril uses 'prefiguring' to link the gathering of stones to the apostolic mission, a typical Alexandrian typological move.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"reception","kind":"reception","basis":"text","lemma":"αὐτός ἐστι πάλιν ὁ εὐδοκιμώτατος λίθος","severity":"info","text":"Cyril's identification of Christ as the cornerstone echoes early Christian hymnody (e.g., Odes Sol 6) and patristic exegesis of Zion's foundation.","cites":[],"named_sources":[],"dropped_cites":[]}],"ambiguities":["The prophetic quotation in the first sentence is unattested in the LXX; its source is uncertain.","The phrase 'holy stones roll upon the earth' may be a non-canonical saying or a conflation."],"confidence":"high","notes":[]},{"i":233,"ref":"p233","source":"Ὅτι δὲ σώζοντι τοὺς ἰδίους τῷ πάντων Σωτῆρι Χριστῷ, καὶ τῆς ἐν κόσμῳ κακίας ἐξάγοντι, καὶ ἡ τῶν ἀγγέλων παρέσται πληθὺς λειτουργοῦσα, δῆλον δὲ ὅτι καὶ τὴν τεταγμένην αὐτοῖς ἀποπληροῦσα δουλείαν, ἀναμάθοι τις ἂν εὐκόλως καὶ διὰ τῶνδε πάλιν. Ἀποχωροῦντος γὰρ ἤδη τοῦ Λάβαν, οἴκαδέ τε ὑπονοστοῦντος εἰρηνικῶς, Ἀναβλέψας, φησὶν, Ἰακὼβ εἶδε παρεμβολὴν παρεμβεβληκυῖαν, καὶ συνήντησαν αὐτῷ οἱ ἄγγελοι τοῦ Θεοῦ. Εἶπε δὲ Ἰακὼβ, ἡνίκα εἶδε αὐτούς· Παρεμβολὴ Θεοῦ αὕτη, καὶ ἐκάλεσε τὸ ὄνομα τοῦ τόπου, Παρεμβολαί. Γέγραπται δὲ ὅτι Παρεμβαλεῖ ἄγγελος Κυρίου κύκλῳ τῶν φοβουμένων αὐτὸν, καὶ ῥύσεται αὐτούς. Καὶ πάλιν, ὅτι Τοῖς ἀγγέλοις αὐτοῦ ἐντελεῖται περὶ σοῦ τοῦ διαφυλάξαι σε ἐν πάσαις ταῖς ὁδοῖς σου. Σώζει δὴ ἅπαντας τοὺς ἀγαπῶντας αὐτὸν ὁ Κύριος ἡμῶν Ἰησοῦς Χριστός· δι’ οὗ καὶ μεθ’ οὗ τῷ Θεῷ καὶ Πατρὶ ἡ δόξα ἅμα τῷ ἁγίῳ Πνεύματι εἰς τοὺς αἰῶνας τῶν αἰώνων. Ἀμήν.\n\nἜτι περὶ τοῦ Ἰακώβ.\n\nα. Οὐκ ἀθαύμαστος μὲν τῶν ἁγίων ὁ τρόπος παρά γε τοῖς ἄριστα βιοῦν ᾑρημένοις· τὸ δὲ τῆς ἐκείνων πολιτείας εὐκλεὲς παρὰ μὲν παντὸς οἰχήσεται λόγου. Γένοιτο δ’ ἂν τοῖς ἐθέλουσι εὐσεβεῖν ὑποτύπωσις ἀγαθὴ, τὸ τίνα χρὴ τρόπον κατ’ εὐθὺ φέρεσθαι τοῦ εἰκότος καὶ ἁνδάνοντος Θεῷ, διατρανοῦσα ποικίλως. Χρῆναι γὰρ ἔγωγέ φημι, μᾶλλον δὲ καὶ αὐτὸς τῆς θεοπνεύστου Γραφῆς ὁ λόγος, τῶν ἀρχαιοτέρων ἁγίων ἀναθεωροῦντας ὀρθῶς τὴν ἔκβασιν τῆς ἀναστροφῆς μιμεῖσθαι τὴν πίστιν· μόνον δὲ οὐχὶ καὶ κατ’ ἴχνος ἰέναι τῆς ἐνούσης αὐτοῖς ἀρετῆς.","english":"That the multitude of angels will be present, serving the Savior Christ who saves his own and leads them out of the evil in the world, and clearly also fulfilling the service assigned to them, one might easily learn again from these words. For when Laban was already departing and returning home peacefully, it says, \"Jacob looked up and saw a camp pitched, and the angels of God met him.\" And Jacob said when he saw them, \"This is the camp of God,\" and he called the name of the place \"Camps.\" And it is written that \"the angel of the Lord will encamp around those who fear him, and will rescue them.\" And again, that \"he will command his angels concerning you to guard you in all your ways.\" So our Lord Jesus Christ saves all who love him; through whom and with whom glory is to God the Father together with the Holy Spirit unto the ages of ages. Amen.\n\nFurther concerning Jacob.\n\n1. The way of the saints is not without wonder, at least to those who have chosen to live most excellently; but the glory of their manner of life will be lost to any speech. Yet for those who wish to be pious, it would be a good model, setting forth in various ways in what manner one ought to proceed straight toward what is fitting and pleasing to God. For I say that it is necessary, and indeed the word of inspired Scripture itself says, that when we rightly contemplate the outcome of the conduct of the more ancient saints, we should imitate their faith, but not go exactly in the footsteps of the virtue inherent in them.","structure":"narrative","commentary":[{"unit":"scripture","kind":"scripture","basis":"text","lemma":"Παρεμβολὴ Θεοῦ αὕτη","severity":"info","text":"Cyril conflates two distinct scriptural references: the naming of the place 'Mahanaim' (Gen 32:2) and the angelic encampment motif from Ps 34:7 and possibly Ex 14:19.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"scripture","kind":"scripture","basis":"text","lemma":"Παρεμβαλεῖ ἄγγελος Κυρίου κύκλῳ τῶν φοβουμένων αὐτόν","severity":"info","text":"This is a paraphrase of Psalm 34:7 (LXX): 'The angel of the Lord will encamp around those who fear him.' Cyril uses it to link Jacob's vision to angelic protection.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"scripture","kind":"scripture","basis":"text","lemma":"Τοῖς ἀγγέλοις αὐτοῦ ἐντελεῖται περὶ σοῦ","severity":"info","text":"Cyril cites a phrase reminiscent of Exodus 23:20 (LXX) or a similar angelic guardianship text, though the exact source is unclear; it may be a conflation of Ps 91:11 and Ex 23:20.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"background","kind":"background","basis":"text","lemma":"Παρεμβολαί","severity":"info","text":"Cyril interprets the toponym 'Mahanaim' (Gen 32:2) as 'Camps' (Παρεμβολαί), emphasizing the angelic encampment as a type of divine protection for the righteous.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"structure","kind":"structure","basis":"text","lemma":"Ἔτι περὶ τοῦ Ἰακώβ","severity":"info","text":"This heading marks a new section within the commentary on Jacob, shifting from typological exegesis to moral exhortation on imitating the faith of the patriarchs.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"reception","kind":"reception","basis":"text","lemma":"Σώζει δὴ ἅπαντας τοὺς ἀγαπῶντας αὐτὸν ὁ Κύριος ἡμῶν Ἰησοῦς Χριστός","severity":"info","text":"Cyril concludes the angelic passage with a doxology identifying Christ as the universal savior, reflecting the Christocentric hermeneutic typical of Alexandrian exegesis.","cites":[],"named_sources":[],"dropped_cites":[]}],"ambiguities":["The exact scriptural source for the phrase 'Τοῖς ἀγγέλοις αὐτοῦ ἐντελεῖται περὶ σοῦ' is uncertain; it may be a conflation of several passages.","The transition from the angelic vision to the moral reflection on Jacob is abrupt, possibly indicating a lacuna or a deliberate structural break."],"confidence":"high","notes":[]},{"i":234,"ref":"p234","source":"Καὶ γάρ ἐστι τῶν ἀτόπων, τοὺς μὲν ὅσοι τεχνῶν γεγόνασιν ἐπιστήμονες τῶν βασιλικῶν, καθηγητὰς εἰς τοῦτο ποιεῖσθαι τοὺς πρὸ αὐτῶν, καὶ ζηλοῦν ἐπείγεσθαι τοὺς ὅτι δὴ μάλιστα τὸ ἐπιεικὲς ἐν ταύταις ἠκριβωκότας· ἡμᾶς δὲ αὐτοὺς, οἷς τὸ κατορθοῦν ὁ σκοπὸς τὴν ἀρετὴν, μὴ οὐχὶ τῆς διανοίας τὸν ὀφθαλμὸν ἐνερείδοντας ταῖς τῶν ἀρχαιοτέρων ἐπιεικείαις ἀναμάττεσθαι τρόπον τινὰ παρ’ αὐτῶν τὰ δι’ ὧν ἂν ἔσοιτό τις παρὰ Θεῷ δοκιμώτατος, καὶ τῆς εὐαγοῦς πολιτείας ἐπιστήμονα τὸν οἰκεῖον αὐτὸς ἀπεργάσοιτο νοῦν. Προκείσθω δὴ οὖν οὐδενὸς ἧττον ἡμῖν ὁ θεσπέσιος Ἰακὼβ, ἀνεπίπληκτον μὲν ὡς ἐνῇ, καὶ τῷ καιρῷ πρέπουσαν τῷ τηνικάδε φημὶ ὁδὸν διαστείχων τὴν ὡς ἔν γε πολιτείᾳ ζωῆς, συλλήπτορα δὲ καὶ προεστηκότα τὸν τῶν ὅλων ἔχων Θεὸν, πόνοις μὲν ἔσθ’ ὅτε περιτυχεῖν ἐφιέντα χρησίμως· οὐ γὰρ ἂν ἀνιδρωτὶ κατακτήσαιτό τις τὰ εἰς ἀρετὴν αὐχήματα· μετὰ δέ γε τὰ γυμνάσματα στεφανοῦντα ταῖς εὐθυμίαις, καὶ οἷά τινα τῶν ἄγαν εὐσθενεστάτων ἀγωνιστῶν τῇ τῶν ἄθλων ἀμφιλαφείᾳ καταπλουτίζοντα. Μὴ γὰρ εἴπῃς κατὰ σαυτόν· Ἀνθ’ ὅτου μὴ ἄπονον ἐδωρεῖτο Θεὸς τοῖς ἁγίοις τὸ κατευφραίνειν εἰδός; Τοῦτο γὰρ ἦν ἀγυμνάστους ἐᾷν, καὶ ἥκιστα μὲν μισθὸν ἀρετῆς ἀπονέμειν αὐτοῖς τὸ εὖ εἶναι τυχόν· ἀβασανίστου δὲ μᾶλλον θελημάτων ῥοπῆς ποιεῖσθαι καρπὸν τὸ ἐπ’ αὐτοῖς εὐμενὲς, καὶ τὴν λαμπράν τε καὶ ἀξιόληπτον τῶν χαρισμάτων φιλοτιμίαν. Ἔδει δὲ μᾶλλον εὐδοκιμοῦντας ὁρᾶσθαι, καὶ ἔργοις αὐτοῖς ἀξίους προαναφαίνεσθαι τῶν παρὰ Θεοῦ·","english":"It is indeed absurd that those who are skilled in the royal arts should take as their teachers those who preceded them and hasten to emulate those who have most precisely perfected the fitting excellence in these arts, while we ourselves, whose aim is to achieve virtue, do not fix the eye of our mind upon the excellences of the ancients and, as it were, imprint from them the means by which one might become most approved by God and make one's own mind knowledgeable in the holy life. Let us then, no less, set before us the divine Jacob, who walked a blameless path, as far as possible and fitting for that time, I mean in the way of life as a polity, having as his helper and leader the God of all, who sometimes usefully allows him to encounter labors—for one would not acquire the boasts of virtue without sweat—and after the exercises crowns him with cheerfulness and enriches him, like the most robust of athletes, with an abundance of prizes. Do not say to yourself: Why did God not grant the saints a painless enjoyment of well-being? For that would be to leave them untrained, and to assign to them, not the reward of virtue as the fruit of their good fortune, but rather to make the favor toward them the fruit of an untested inclination of the will, and the splendid and acceptable munificence of gifts. Rather, they ought to be seen as approved, and to be shown forth as worthy through their very deeds of the gifts from God.","structure":"narrative","commentary":[{"unit":"sense","kind":"sense","basis":"text","lemma":"","severity":"info","text":"Cyril contrasts the emulation of skilled artisans with the Christian pursuit of virtue, urging the reader to imitate the patriarch Jacob as a model of virtuous life under God's guidance.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"term","kind":"term","basis":"glossary","lemma":"πολιτεία","severity":"info","text":"The Greek term πολιτεία (here translated 'polity') denotes a way of life or conduct, often with moral and communal connotations in patristic literature.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"scripture","kind":"scripture","basis":"text","lemma":"Jacob","severity":"info","text":"Cyril refers to the patriarch Jacob as a model of virtue, alluding to his labors and divine assistance, which echoes the Genesis narrative of Jacob's struggles and God's protection.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"background","kind":"background","basis":"background","lemma":"","severity":"info","text":"Cyril's emphasis on virtue achieved through labor reflects the ascetic tradition of the Egyptian desert, where physical and spiritual struggles were seen as necessary for moral perfection.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"structure","kind":"structure","basis":"text","lemma":"","severity":"info","text":"This passage forms a moral exhortation within the commentary, transitioning from the previous narrative of Jacob's encounter with angels to a general lesson on the necessity of effort in virtue.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"caution","kind":"caution","basis":"text","lemma":"","severity":"caution","text":"The English draft renders 'τὴν ὡς ἔν γε πολιτείᾳ ζωῆς' as 'in the way of life as a polity,' which may obscure Cyril's meaning; the Greek likely refers to a life lived according to a virtuous regimen.","cites":[],"named_sources":[],"dropped_cites":[]}],"ambiguities":["The phrase 'τὴν ὡς ἔν γε πολιτείᾳ ζωῆς' is ambiguous: it could mean 'life as in a polity' (i.e., ordered community) or 'life in a virtuous regimen'; the latter is preferred given Cyril's moral focus."],"confidence":"high","notes":[]},{"i":235,"ref":"p235","source":"προκεῖσθαι δὲ ὥσπερ καὶ τοῖς μετ’ αὐτοὺς εἰς παράδειγμά τε καὶ ὑποτύπωσιν ἐναργῆ τοῦ δεῖν ἑλέσθαι φιλεργεστάτους εἶναι καὶ νεανικοὺς, ἐννοοῦντας ὅτι τοῖς μὲν ἀταλαίπωρον καὶ κατεγνωσμένον διαβιοῦσι ζωὴν, οὐδεὶς ἂν γένοιτο μισθὸς, ἕψεται δὲ πάντως τὰ πάντων ἐξαίρετα, τοῖς ὅτι μάλιστα φιλοπονωτάτοις, καὶ ἱδρῶτα τὸν ἐπ’ ἀγαθοῖς τῶν ἡδίστων τῶν ἐν βίῳ προτετιμηκόσι. Οὕτω τις ἔφασκε τῶν σοφῶν· Τέκνον, εἰ προσέρχῃ δουλεύειν τῷ Κυρίῳ, ἑτοίμασον τὴν ψυχήν σου εἰς πειρασμὸν, εὔθυνον τὴν καρδίαν σου, καὶ καρτέρησον. Τίκτει μὲν γὰρ ἡ ὑπομονὴ δοκιμὴν, ἡ δὲ δοκιμὴ ἐλπίδα· ἡ δὲ ἐλπὶς οὐ καταισχύνει, κατὰ τὸ γεγραμμένον. Ἑψόμεθα δὲ δὴ τῷ προκειμένῳ σκοπῷ.\n\nβ. Μετὰ τὴν τοῦ Λάβαν τοίνυν ἀποχώρησιν τὴν ἐκ τοῦ ὄρους Γαλαὰδ, εἰς τὴν ἐνεγκοῦσαν ἠπείγετο, καὶ διασπεύδειν ἤθελεν ὁ θεσπέσιος Ἰακώβ. Ἀπηλλαγμένος δὲ μόλις τῆς Λάβαν ἐφόδου, καὶ ἀναπνεύσας βραχὺ, χαλεπωτέροις εὐθὺς περιπίπτει δείμασι. Ἐπειδὴ γὰρ ἔδει τῆς Μεσοποταμίας ἀπαίροντα, καὶ εἰς γῆν Χαναὰν ἀποτρέχοντα, διὰ μέσης ἰέναι τῆς Σηεὶρ, ἐν ᾗ κατῴκησεν Ἡσαῦ, περιδεὴς δὲ ἄγαν ἦν. Οὐ γὰρ ἠγνόει λελυπηκὼς τῆς τε εὐλογίας ἕνεκα, καὶ αὐτῶν δὲ τῶν πρωτοτοκίων. Τίνα δὲ τρόπον τὴν ἐπὶ τούτοις λύπην ἀπεσκευάζετο, καὶ εἰς ἀγάπην καὶ ἡμερότητα καθίστη τὸν ἀδελφὸν, πῶς οὐκ ἄξιον ἐδεῖν, καὶ πρός γε τούτῳ θαυμάσαι; Γέγραπται τοίνυν· Ἀπέστειλε δὲ Ἰακὼβ ἀγγέλους ἔμπροσθεν αὐτοῦ πρὸς Ἡσαῦ τὸν ἀδελφὸν αὐτοῦ εἰς γῆν Σηεὶρ, εἰς χώραν Ἐδὼμ, καὶ ἐνετείλατο αὐτοῖς, λέγων· Οὕτως ἐρεῖτε τῷ κυρίῳ μου Ἡσαῦ· Οὕτως λέγει ὁ παῖς σου Ἰακώβ·","english":"It is set before them, as also before those who come after them, as a clear example and pattern that they must choose to be most industrious and vigorous, considering that for those who live a life without toil and of reproach, there would be no reward, but the most excellent things of all will surely follow those who are most diligent and who have preferred sweat for good things over the sweetest things in life. Thus one of the wise said: \"Child, if you come to serve the Lord, prepare your soul for trial, straighten your heart, and endure.\" For endurance produces testing, and testing produces hope; and hope does not shame, according to what is written. We shall follow the present purpose.\n\n2. After Laban's departure from Mount Galaad, the divine Jacob hastened to the land that bore him and wished to make haste. Having barely escaped Laban's attack and having taken a brief breath, he immediately falls into more grievous terrors. For when he had to depart from Mesopotamia and run to the land of Canaan, passing through the midst of Seir, where Esau dwelt, he was exceedingly fearful. For he was not unaware that he had grieved him on account of the blessing and also of the birthright itself. But in what manner he cast off the grief over these things and brought his brother to love and gentleness, how is it not worthy to see and, moreover, to admire? It is written then: \"And Jacob sent messengers before him to Esau his brother into the land of Seir, into the land of Edom, and he commanded them, saying, 'Thus you shall say to my lord Esau: Thus says your servant Jacob.'","structure":"narrative","commentary":[{"unit":"sense","kind":"sense","basis":"text","lemma":"","severity":"info","text":"Cyril introduces a moral exhortation: diligence and toil lead to reward, while a life without effort yields none. This frames the ensuing narrative of Jacob's journey.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"scripture","kind":"scripture","basis":"text","lemma":"Τέκνον, εἰ προσέρχῃ δουλεύειν τῷ Κυρίῳ, ἑτοίμασον τὴν ψυχήν σου εἰς πειρασμὸν","severity":"info","text":"The quotation 'Child, if you come to serve the Lord, prepare your soul for trial' is not a direct biblical verse but a paraphrase of ascetic wisdom, possibly from the Sayings of the Desert Fathers or a similar source.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"scripture","kind":"scripture","basis":"text","lemma":"ἡ δὲ ἐλπὶς οὐ καταισχύνει, κατὰ τὸ γεγραμμένον","severity":"info","text":"The phrase 'hope does not shame, according to what is written' echoes Psalm 69:6 (LXX) or a similar passage, though the exact reference is unclear.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"background","kind":"background","basis":"text","lemma":"","severity":"info","text":"Mount Galaad (Γαλαάδ) is likely a variant of Gilead, a region east of the Jordan. Laban's departure from there is not in the biblical narrative; Cyril may be harmonizing with extra-biblical traditions.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"scripture","kind":"scripture","basis":"text","lemma":"Ἀπέστειλε δὲ Ἰακὼβ ἀγγέλους ἔμπροσθεν αὐτοῦ πρὸς Ἡσαῦ","severity":"info","text":"Cyril quotes Genesis 32:3-4 (LXX), where Jacob sends messengers to Esau in Seir (Edom), addressing him as 'my lord' and himself as 'your servant'.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"structure","kind":"structure","basis":"text","lemma":"","severity":"info","text":"The passage is divided into two sections: a general moral exhortation (marked by β. in the Greek) and the specific narrative of Jacob's journey after Laban's departure.","cites":[],"named_sources":[],"dropped_cites":[]}],"ambiguities":["The source of the wise saying ('Child, if you come to serve the Lord...') is not identified; it may be a loose citation or a common ascetic maxim.","The phrase 'according to what is written' for 'hope does not shame' lacks a precise scriptural reference; it may be a paraphrase of Psalm 69:6 or a similar text.","Mount Galaad (Γαλαάδ) is not mentioned in the biblical account of Jacob's flight; its origin is unclear."],"confidence":"high","notes":[]},{"i":236,"ref":"p236","source":"Μετὰ Λάβαν παρῴκησα, καὶ ἐχρόνισα ἕως τοῦ νῦν· καὶ ἐγένοντό μοι βόες, καὶ ὄνοι, καὶ πρόβατα, καὶ παῖδες καὶ παιδίσκαι. Καὶ ἀπέστειλα ἀγγεῖλαι τῷ κυρίῳ μου Ἡσαῦ, ἵνα εὕρῃ ὁ παῖς σου χάριν ἐναντίον σου. Καὶ ἀπέστρεψαν οἱ ἄγγελοι πρὸς Ἰακὼβ, λέγοντες· Ἤλθομεν πρὸς τὸν ἀδελφόν σου Ἡσαῦ, καὶ ἔρχεται εἰς συνάντησιν, καὶ τετρακόσιοι ἄνδρες μετ’ αὐτοῦ. Ἐφοβήθη δὲ Ἰακὼβ σφόδρα, καὶ ἠπορεῖτο. Καὶ διεῖλε τὸν λαὸν τὸν μεθ’ ἑαυτοῦ, καὶ τοὺς βόας, καὶ τὰ πρόβατα εἰς δύο παρεμβολάς. Καὶ εἶπεν Ἰακώβ· Ἐὰν ἔλθῃ Ἡσαῦ εἰς παρεμβολὴν μίαν, καὶ ἐκκόψῃ αὐτὴν, ἔσται ἡ παρεμβολὴ ἡ δευτέρα εἰς τὸ σώζεσθαι. Εἶπε δὲ Ἰακώβ· Ὁ Θεὸς τοῦ πατρός μου Ἀβραὰμ, καὶ ὁ Θεὸς τοῦ πατρός μου Ἰσαὰκ, Κύριε, ὁ εἰπών μοι, Ἀπότρεχε εἰς τὴν γῆν τῆς γενέσεώς σου, καὶ εὖ σε ποιήσω, ἱκανούσθω μοι ἀπὸ πάσης δικαιοσύνης, καὶ ἀπὸ πάσης ἀληθείας, ἧς ἐποίησας τῷ παιδί σου. Ἐν γὰρ τῇ ῥάβδῳ μου ταύτῃ διέβην τὸν Ἰορδάνην, νυνὶ δὲ γέγονα εἰς δύο παρεμβολάς. Ἐξελοῦ με ἐκ χειρὸς τοῦ ἀδελφοῦ μου Ἡσαῦ, ὅτι φοβοῦμαι ἐγὼ αὐτὸν, μή ποτε ἐλθὼν πατάξῃ με, καὶ μητέρα ἐπὶ τέκνοις. Σὺ δὲ εἶπας· Καλῶς σε ποιήσω, καὶ θήσω τὸ σπέρμα σου ὡς τὴν ἄμμον τῆς θαλάσσης, καὶ οὐκ ἀριθμηθήσεται ἀπὸ τοῦ πλήθους. Συνιεῖς ὅπως ὑποτρέχει θωπικῶς τὸν Ἡσαῦ, μόνον δὲ οὐχὶ περισαίνει λελυπημένον, καὶ ὑποκλέπτειν πειρᾶται διά γε τοῦ χρηστοεπεῖν τὸ ἀκρατὲς τῆς ὀργῆς. Καίτοι γὰρ τὸ ἐν ἀμείνοσι εἶναι λαχὼν διὰ τὴν τοῦ πατρὸς εὐλογίαν, καὶ τῇ τῶν πρωτοτόκων δόξῃ προκεκριμένος, καὶ Θεὸν ἔχων ἐπαρωγὸν καθυφίκοιτο ἁγιοπρεπῶς, ἐκεῖνό που πάντως κατορθοῦν ᾑρημένος·","english":"After dwelling with Laban, I remained there until now; and I acquired cattle, and donkeys, and sheep, and male and female servants. And I sent word to my lord Esau, that your servant might find favor before you. And the messengers returned to Jacob, saying: We went to your brother Esau, and he is coming to meet you, and four hundred men are with him. And Jacob was greatly afraid and perplexed. And he divided the people with him, and the cattle, and the sheep into two camps. And Jacob said: If Esau comes to one camp and destroys it, the second camp will be for safety. And Jacob said: The God of my father Abraham, and the God of my father Isaac, O Lord, who said to me, Return to the land of your birth, and I will do you good, let me be satisfied with all the righteousness and all the truth that you have done for your servant. For with this staff of mine I crossed the Jordan, but now I have become two camps. Deliver me from the hand of my brother Esau, for I fear him, lest he come and strike me, and a mother with her children. But you said: I will do you well, and I will set your seed as the sand of the sea, and it will not be counted because of its multitude. You see how he flatteringly ingratiates himself with Esau, almost fawning upon him in his distress, and tries to steal away the unbridledness of his anger by speaking kindly. For although he has obtained a better lot through his father’s blessing, and has been preferred with the honor of the firstborn, and has God as his helper, he humbly submits in a holy manner, having chosen to accomplish that somewhere.","structure":"narrative","commentary":[{"unit":"sense","kind":"sense","basis":"text","lemma":"Μετὰ Λάβαν παρῴκησα","severity":"info","text":"Cyril reads Jacob's speech as a rhetorical performance of humility, not a factual report. The phrase 'after dwelling with Laban' is taken as part of a calculated plea.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"term","kind":"term","basis":"glossary","lemma":"θωπικῶς","severity":"info","text":"The adverb θωπικῶς ('flatteringly') is rare in patristic Greek. Cyril uses it to characterize Jacob's speech as ingratiating, a key interpretive move.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"scripture","kind":"scripture","basis":"text","lemma":"τετρακόσιοι ἄνδρες","severity":"info","text":"The number 'four hundred men' (τετρακόσιοι ἄνδρες) echoes the LXX of Genesis 32:6. Cyril does not allegorize the number but treats it as literal background.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"background","kind":"background","basis":"external","lemma":"πρωτοτόκων δόξῃ","severity":"info","text":"The 'honor of the firstborn' (πρωτοτόκων δόξῃ) refers to the patriarchal blessing Jacob obtained from Isaac. Cyril assumes this as a known narrative context from Genesis 27.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"structure","kind":"structure","basis":"text","lemma":"Συνιεῖς","severity":"info","text":"The shift from direct speech to second-person address ('You see how...') marks Cyril's transition from paraphrase to commentary, a common structural feature in the Glaphyra.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"reception","kind":"reception","basis":"external","lemma":"ἁγιοπρεπῶς","severity":"info","text":"Cyril's use of ἁγιοπρεπῶς ('in a holy manner') to describe Jacob's humility reflects a later monastic ideal, projecting fourth-century ascetic values onto the patriarch.","cites":[],"named_sources":[],"dropped_cites":[]}],"ambiguities":["The Greek text conflates Jacob's reported speech with Cyril's commentary; the boundary between paraphrase and exegesis is not marked in the manuscript."],"confidence":"high","notes":[]},{"i":237,"ref":"p237","source":"Εἰ δυνατὸν, τὸ ἐξ ὑμῶν μετὰ πάντων ἀνθρώπων εἰρηνεύετε. Λόγος μὲν γὰρ ἔσθ’ ὅτε καὶ τραχὸς καὶ ἀνάντης καὶ ὑπεροψίας ἔμπλεως ἀφόρητος ἔσται τισίν. Ὡς δὲ σοφὸς ἔγραφε Παροιμιαστὴς, Ἀπόκρισις ὑποπίπτουσα ἀποστρέφει θυμόν. Καί μοι βλέπε τοῦ δικαίου τὸ εἰς εὐσέβειαν εὐτεχνές. Ἀποστέλλει μὲν γὰρ ἀγγέλους εἰρήνην αἰτήσοντας, καὶ τρυφερωτάτους πρὸς τὸν Ἡσαῦ διακομίσοντας λόγους· ἄνω τε γὰρ καὶ κάτω προστέταχε λέγειν· Τάδε λέγει ὁ παῖς σου ὁ Ἰακώβ. Τρέπεται δὲ πάλιν αὐτὸς εἰς εὐχὰς, καὶ τὴν ἀεὶ σώζουσαν ἐπικουρίαν αὐτῶν οὐ διαλιμπάνει. Ἐμπεδοῖ δὲ, ὅτι τὴν εἰς τὸ μᾶλλον ἐλπίδα τῶν ἤδη παρῳχηκότων ἡ πεῖρα διεσάφει, λέγων· Ἐν τῇ ῥάβδῳ μου ταύτῃ διέβην τὸν Ἰορδάνην, νυνὶ δὲ γέγονα εἰς δύο παρεμβολάς. Ἔφη γὰρ, ὅτι Αὐτὴν μόνην τὴν οἴκοθεν ἔχων ῥάβδον διέβην τὸν Ἰορδάνην, καὶ πολλῶν γέγονα δεσπότης, τὸ σὸν ἔχων εὐμενὲς, ὦ Δέσποτα. Εἰσόμεθα διὰ τούτων τοίνυν καὶ ἡμεῖς, ὅτι πράους εἶναι δεῖ καὶ εἰρηνικοὺς, καὶ διὰ παντὸς θηρᾶσθαι τρόπου τὸ διαζῇν ἀμαχί. Δοῦλον γὰρ Κυρίου, φησὶν, οὐ δεῖ μάχεσθαι, ἀλλ’ ἤπιον εἶναι πρὸς πάντας, κατὰ τὸ γεγραμμένον. Ἀποκεχρῆσθαι μὲν γὰρ καὶ ταῖς ἀνθρωπίναις ἡμᾶς εὐτεχνίαις εἰς τὸ ἀγαθὸν, τὸ ἀπεῖργον οὐδὲν, εἴη δ’ ἂν, οἶμαι, τῶν λίαν ἐπαινουμένων. Ζητεῖν δὲ ἀνάγκη, κἂν εἰ τοῦτο γένοιτο παρ’ ἡμῶν, τὴν παρὰ Θεοῦ φροντίδα, καὶ τὴν ἄνωθεν ἐπικουρίαν, οὐ φρονοῦντας τὰ ὑψηλά· διενθυμουμένους δὲ μᾶλλον τὸ γεγραμμένον· Ὅσῳ μέγας εἶ, τοσούτῳ ταπεινοῦ σεαυτὸν, καὶ ἔναντι Κυρίου εὑρήσεις χάριν.","english":"If possible, be at peace with all people from among yourselves. For a word, at times both harsh and steep and full of disdain, will be unbearable to some. As the wise Proverb-writer wrote, \"A submissive answer turns away wrath.\" And observe the righteous man's skill in piety. For he sends messengers to ask for peace, and to convey very gentle words to Esau; both up and down he has commanded them to say: \"Your servant Jacob says this.\" And he himself again turns to prayers, and does not cease from the ever-saving aid of them. And he confirms that the experience of past events clarifies the hope for the future, saying: \"With this staff of mine I crossed the Jordan, but now I have become two camps.\" For he said, \"Having only this staff from home, I crossed the Jordan, and I have become master of many, having your favor, O Lord.\" Through these things, then, we too shall know that we must be gentle and peaceable, and by every means seek to live without strife. For it is said, \"A servant of the Lord must not fight, but be gentle toward all,\" according to what is written. For there is nothing preventing us from also employing human skills for the good, and this would, I think, be among the most praiseworthy things. But it is necessary to seek, even if this is done by us, the care from God and the aid from above, not thinking high thoughts, but rather considering what is written: \"As great as you are, so much humble yourself, and you will find grace before the Lord.","structure":"narrative","commentary":[{"unit":"scripture","kind":"scripture","basis":"text","lemma":"Ἀπόκρισις ὑποπίπτουσα ἀποστρέφει θυμόν","severity":"info","text":"Cyril quotes Proverbs 15:1 (LXX: 'Ἀπόκρισις ὑποπίπτουσα ἀποστρέφει θυμόν'), a wisdom saying on the power of a humble reply.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"scripture","kind":"scripture","basis":"text","lemma":"Δοῦλον γὰρ Κυρίου, φησὶν, οὐ δεῖ μάχεσθαι","severity":"info","text":"Cyril alludes to a scriptural principle (cf. 2 Timothy 2:24 or similar) that a servant of the Lord must not fight but be gentle.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"scripture","kind":"scripture","basis":"text","lemma":"Ὅσῳ μέγας εἶ, τοσούτῳ ταπεινοῦ σεαυτὸν","severity":"info","text":"Cyril cites a maxim resembling Sirach 3:18 or a patristic adaptation, urging humility before God.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"term","kind":"term","basis":"glossary","lemma":"εὐτεχνίης","severity":"info","text":"The Greek term εὐτεχνία (here εὐτεχνίης) means 'skill' or 'artifice' in a positive sense, rendered as 'skill in piety' in the translation.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"background","kind":"background","basis":"text","lemma":"Ἐν τῇ ῥάβδῳ μου ταύτῃ διέβην τὸν Ἰορδάνην","severity":"info","text":"Cyril interprets Jacob's staff as a symbol of humble beginnings and divine favor, contrasting his past poverty with present prosperity.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"structure","kind":"structure","basis":"text","lemma":"Καί μοι βλέπε τοῦ δικαίου τὸ εἰς εὐσέβειαν εὐτεχνές","severity":"info","text":"Cyril shifts from exhortation to exegesis, using 'And observe' to introduce Jacob's actions as a model of pious skill.","cites":[],"named_sources":[],"dropped_cites":[]}],"ambiguities":["The phrase 'Ἀποκεχρῆσθαι μὲν γὰρ καὶ ταῖς ἀνθρωπίναις ἡμᾶς εὐτεχνίαις' is ambiguous: it may mean 'we may also use human skills' or 'we may also have used human skills'; the translation adopts the former.","The source of the maxim 'Δοῦλον γὰρ Κυρίου, φησὶν, οὐ δεῖ μάχεσθαι' is not explicitly identified; it may be a loose citation or a patristic commonplace."],"confidence":"high","notes":[]},{"i":238,"ref":"p238","source":"Οὕτω φρονεῖν τε καὶ δρᾷν ᾑρημένοι τὰ ἐκ τῆς εἰρήνης κερδανοῦμεν ἀγαθὰ, καὶ τοὺς καθ’ ἡμῶν ἀγριαίνοντας εἰς ἡμερότητα μεταστρέψομεν. Θῆρες γὰρ ἄγριοι, φησὶν, εἰρηνεύσουσί σοι. Τοῦτο πέπραχεν Ἰακώβ. Οὐ γὰρ μόνοις τὸν ἀδελφὸν αἱμύλοις καὶ ἁπαλοῖς ἐκμειλίσσεται λόγοις, ἀλλὰ καὶ ξενίων καὶ τῶν ὄντων ἐποιεῖτο κοινωνὸν, μερίδα λιπαρωτάτην ἀπονέμων αὐτῷ, πρόβατά τε καὶ βόας, αἶγάς τε καὶ ὄνους, καμήλους καὶ μόσχους. Κρείττων γὰρ εἰρήνη χρημάτων, καὶ προοιχέσθω φιλίας τῆς εἰς ἀδελφοὺς τῶν προσκαίρων ἡ κτῆσις. Καὶ γοῦν ἐδεδίει μὲν, ὡς ἔφην, ὁ θεσπέσιος Ἰακὼβ, τὸν ἀδελφὸν Ἡσαῦ, καὶ ὡς αὐτίκα δὴ μάλα τὰ ἐξ ὀργῆς πεισόμενος, ἄθυμος ἦν, καὶ φθόνον πατήσας τὸν ἐν ἀρχαῖς περιέφυ τὸν Ἰακὼβ, καὶ σὺν δακρύοις ἠσπάζετο, καὶ τοῖς φύσεως νόμοις τὸ βραδύνειν δύνασθαι τὰ εἰς ἀγάπην ἐδίδου. Γέγραπται γὰρ, ὅτι Καὶ προσδραμὼν Ἡσαῦ εἰς συνάντησιν αὐτῷ, καὶ περιλαβὼν αὐτὸν ἐφίλησε, καὶ προσέπεσεν ἐπὶ τὸν τράχηλον αὐτοῦ, καὶ ἔκλαυσαν ἀμφότεροι. Καὶ ταῦτα δὴ πάντα τὰ πραότητος κατορθώματα, καρπὸς ὑφειμένου καὶ ἀφιλοκόμπου φρονήματος, καὶ ξένιον εὐμενείας Θεοῦ τοῖς ἀγαπῶσι αὐτὸν, καταψιλοῦντος τὸ ἄναντες, καὶ καταλεαίνοντος τὸ τραχὺ, καὶ ταῖς εὐθυμίαις καταπιαίνοντος τοὺς αὐτῷ προσκεῖσθαι σπουδάζοντας. Ἀλλ’ οἶμαι δὴ δεῖν εἰς θεωρίαν πνευματικὴν ἡμῖν μεταπλάττεσθαι τὸ διήγημα. Καὶ φέρε δὴ λέγωμεν ἀνόπιν ἰόντες, καὶ εἰς ἀρχὴν ἀνατρέχοντες τοῦ παντὸς λόγου. Σαφὲς γὰρ ἂν γένοιτο τοῖς χρηστομαθεῖν ᾑρημένοις τὸ Χριστοῦ μυστήριον.","english":"Thus, having chosen to think and act in this way, we shall gain the good things that come from peace, and we shall turn those who rage against us into gentleness. For it is said, \"Wild beasts will make peace with you.\" This is what Jacob did. For he did not only soothe his brother with flattering and soft words, but also made him a partner in hospitality and in his possessions, allotting him a very generous portion—sheep and cattle, goats and donkeys, camels and calves. For peace is better than wealth, and the possession of temporal things should yield to brotherly affection. And indeed, as I said, the divine Jacob feared his brother Esau, and was disheartened, expecting to suffer the consequences of his anger at any moment; but Esau, trampling upon his former envy, embraced Jacob, greeted him with tears, and, by the laws of nature, allowed the delay in love to be overcome. For it is written: \"And Esau ran to meet him, and embraced him and kissed him, and fell upon his neck, and they both wept.\" And all these achievements of gentleness are the fruit of a humble and unpretentious spirit, and a gift of God's benevolence to those who love Him, smoothing the steep, softening the rough, and fattening with cheerfulness those who are eager to cling to Him. But I think it is necessary for us to transform the narrative into a spiritual contemplation. And let us go back, as it were, and run back to the beginning of the whole account. For the mystery of Christ would become clear to those who have chosen to learn well.","structure":"narrative","commentary":[{"unit":"scripture","kind":"scripture","basis":"text","lemma":"Θῆρες γὰρ ἄγριοι, φησὶν, εἰρηνεύσουσί σοι","severity":"info","text":"Cyril cites a proverbial saying, likely from the Old Testament or a wisdom tradition, but the exact source is not identified in the passage.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"scripture","kind":"scripture","basis":"text","lemma":"Καὶ προσδραμὼν Ἡσαῦ ... ἔκλαυσαν ἀμφότεροι","severity":"info","text":"This is a paraphrase of Genesis 33:4, describing Esau's embrace of Jacob. Cyril adapts the wording for his rhetorical purpose.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"background","kind":"background","basis":"text","lemma":"εἰς θεωρίαν πνευματικὴν","severity":"info","text":"Cyril signals a shift from literal exegesis to spiritual (typological) interpretation, a common method in Alexandrian commentary.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"structure","kind":"structure","basis":"text","lemma":"Ἀλλ’ οἶμαι δὴ δεῖν ... μεταπλάττεσθαι τὸ διήγημα","severity":"info","text":"This sentence marks a transition from moral exhortation to spiritual contemplation, indicating a two-part structure in the passage.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"term","kind":"term","basis":"text","lemma":"ἀφιλοκόμπου","severity":"info","text":"This rare adjective means 'unpretentious' or 'not boastful,' emphasizing humility as a key virtue in Cyril's moral reading.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"reception","kind":"reception","basis":"text","lemma":"τὸ Χριστοῦ μυστήριον","severity":"info","text":"Cyril concludes by pointing to the mystery of Christ, showing that the Jacob-Esau narrative prefigures Christian themes of reconciliation and divine benevolence.","cites":[],"named_sources":[],"dropped_cites":[]}],"ambiguities":["The source of the saying 'Wild beasts will make peace with you' is not explicitly identified; it may be a loose citation or a proverb.","The phrase 'the mystery of Christ' is introduced without elaboration, leaving its precise typological referent open."],"confidence":"high","notes":[]},{"i":239,"ref":"p239","source":"γ. Φονῶντα τοίνυν τὸν ἀδελφὸν καὶ θηριωδῶς ἀγριαίνοντα δεδειὼς, ὡς εἰκότως, ὁ θεσπέσιος Ἰακὼβ, τὴν εἰς Χαῤῥάν τε καὶ Λάβαν ἀποδημίαν ἐστέλλετο, συναινοῦντος αὐτῷ τὴν ἀποδρομὴν τοῦ πατρὸς, τουτέστι τοῦ Ἰσαάκ. Ἐδόκει γὰρ ὧδε παρακρούσασθαι δεῖν τοῦ λελυπημένου τὴν ἔφοδον. Ἀφιγμένος δὴ οὖν πρὸς Λάβαν, ἐμνηστεύετο μὲν τὰς τοῦ ἀνδρὸς θυγατέρας, Λείαν τε φημὶ καὶ Ῥαχὴλ, καὶ δὴ καὶ τέκνων ἐπλούτει γονὴν, καὶ θρεμμάτων ἀγέλας, καὶ πρὸς τούτοις ἔτι τὴν ἑτέραν οὐσίαν. Ἐπειδὴ δὲ ἧκεν εἰς τοῦτο λοιπὸν εὐθυνίας, οἶκον ἴδιον ἔχειν ἐσκέπτετο, καὶ ἀπαίρει μὲν τῆς Χαῤῥὰν καὶ τῆς Λάβαν ἑστίας, ὁμοῦ τοῖς πεπορισμένοις, καὶ μὴν καὶ μέρα γυναικῶν καὶ τέκνων. Διώκοντος δὲ τοῦ Λάβαν, κατελαμβάνετο μὲν, συνετίθει δὲ τὰ πρὸς εἰρήνην, καὶ τῆς ἀγάπης τὸν σύνδεσμον ἐβεβαίου Χριστός. Ἀνεστηλοῦτο γὰρ ὁ λίθος εἰς τύπον αὐτοῦ. Εἶτα μετὰ τοῦτο μεταθέοντος οἶκαδε λοιπὸν καὶ ἀποιχομένου τοῦ Λάβαν, συμβέβηκεν εἰς εἰρήνην καὶ αὐτῷ τῷ πάλαι φονῶντι καὶ ἀγριαίνοντι, τουτέστιν Ἡσαῦ. Κατησπάζοντο γὰρ ἀλλήλους, καταχωννύντες τρόπον τινὰ ταῖς εἰς φιλαλληλίαν συνδρομαῖς, τὴν ἐπὶ τοῖς φθάσασι δυσθυμίαν. Ἐν τούτοις μὲν ὁ σύμπας τῆς ἱστορίας διεπεραίνετο λόγος, μεμνήμεθα δὲ καὶ ἡμεῖς τῷ μὲν Ἰακὼβ τὸ αὐτοῦ τοῦ Χριστοῦ περιθέντες πρόσωπον, εἰς δέ που καὶ τὸ τῶν ἐν πίστει δεδικαιωμένων. Τὸν δέ γε Ἡσαῦ ἀνατυποῦν ἔφαμεν ἐφ’ ἑαυτῷ τὸν ἐκ περιτομῆς καὶ ἐν νόμῳ λαόν· μάλισθ’ ὅτι καὶ αὐτὸς ὁ πάντων Δεσπότης Θεὸς ἐν ὠδῖσιν ἔτι τὴν τῶν νεανίσκων ἐχούσῃ δυάδα, τῇ Ῥεβέκκᾳ φησί·","english":"Fearing, then, his brother who was raging and savagely wild, as was natural, the divine Jacob set out on his journey to Charran and Laban, with his father Isaac consenting to his departure. For it seemed necessary to evade the attack of the one who was aggrieved. Having arrived, then, at Laban's, he courted the man's daughters, Leah and Rachel I mean, and indeed grew rich in offspring, and herds of cattle, and besides these, other property. When he had reached this point of prosperity, he considered having his own household, and he departed from Charran and Laban's hearth, together with what he had acquired, and also with his wives and children. When Laban pursued, he was overtaken, but he arranged terms of peace, and Christ confirmed the bond of love. For the stone was set up as a type of him. Then after this, when Laban had returned home and gone away, it came about that peace was made even with the one who had formerly raged and was wild, that is, Esau. For they embraced one another, burying, as it were, the ill feeling over past events in their mutual expressions of brotherly love. In these things the whole narrative of the history was completed, and we also have applied to Jacob the person of Christ himself, and in some respects that of those justified in faith. And we have said that Esau typifies the people of the circumcision and the law, especially since the Lord God himself says to Rebecca, who was still in labor with the pair of youths:","structure":"narrative","commentary":[{"unit":"sense","kind":"sense","basis":"text","lemma":"Φονῶντα τοίνυν τὸν ἀδελφὸν","severity":"info","text":"Cyril summarizes the biblical narrative of Jacob's flight from Esau, emphasizing Esau's murderous rage and Jacob's fear.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"term","kind":"term","basis":"glossary","lemma":"ἀνεστηλοῦτο γὰρ ὁ λίθος","severity":"info","text":"The stone set up as a type of Christ refers to the pillar erected by Jacob and Laban in Genesis 31:45-52, interpreted typologically by Cyril.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"scripture","kind":"scripture","basis":"text","lemma":"τῇ Ῥεβέκκᾳ φησί","severity":"info","text":"Cyril alludes to God's words to Rebecca during her pregnancy with Jacob and Esau, likely referencing Genesis 25:23, though not quoted verbatim.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"background","kind":"background","basis":"text","lemma":"τὸν ἐκ περιτομῆς καὶ ἐν νόμῳ λαόν","severity":"info","text":"Cyril identifies Esau as a type of the Jewish people of the circumcision and the law, a common anti-Jewish trope in patristic exegesis.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"reception","kind":"reception","basis":"text","lemma":"μεμνήμεθα δὲ καὶ ἡμεῖς","severity":"info","text":"Cyril explicitly states his allegorical method: Jacob represents Christ and the justified faithful, while Esau typifies the Jewish people under the law.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"structure","kind":"structure","basis":"text","lemma":"Ἐν τούτοις μὲν ὁ σύμπας τῆς ἱστορίας διεπεραίνετο λόγος","severity":"info","text":"Cyril marks the conclusion of the historical narrative before transitioning to his typological interpretation, signaling a structural break.","cites":[],"named_sources":[],"dropped_cites":[]}],"ambiguities":["The phrase 'ἀνεστηλοῦτο γὰρ ὁ λίθος' could refer to a specific stone or pillar; Cyril interprets it as a type of Christ, but the biblical referent is ambiguous."],"confidence":"high","notes":[]},{"i":240,"ref":"p240","source":"Δύο ἔθνη καὶ δύο λαοὶ ἐκ κοιλίας σου διασταλήσονται, καὶ λαὸς λαοῦ ὑπερέξει, καὶ ὁ μείζων δουλεύσει τῷ ἐλάσσονι. Ὃ δὴ καὶ τετέλεσται διὰ Χριστοῦ. Πρῶτοι γὰρ ὄντες ὡς κατὰ χρόνον οἱ ἐξ Ἰσραὴλ, ὠνομασμένοι διὰ τοῦτο πρωτότοκοι, κατόπιν γεγόνασι, καὶ εἰς νῶτον τέθεινται τῶν διὰ πίστεως ἐν Χριστῷ, οἳ καὶ τὴν τοῦ πρωτοτόκου κεκληρονομήκασι δόξαν, διὰ τὸν ἐν αὐτοῖς πρωτότοκον, εἰ καὶ ἔστι μονογενὴς, ᾧ καὶ σύμμορφοι γεγόνασι, τὴν διὰ πνεύματος ἀναγέννησιν ἔχοντες εἰς ἀφθαρσίαν τε καὶ ἁγιασμόν. Φθόνῳ οὖν διακεκαυμένος, Ἡσαῦ, τουτέστιν ὁ Ἰσραὴλ, ἐδίωκε τὸν Ἰακὼβ, φημὶ δὴ τὸν Χριστόν. Ἀδιαφορεῖ δὲ, ὡς ἔφην, ἐν τούτοις ἡμῖν ὁ λόγος, τὸ πρέπον ἀεὶ θηρώμενος, καὶ ποτὲ μὲν εἰς Χριστὸν ἀναφέρων τὸν Ἰακὼβ, ποτὲ δὲ εἰς τὸν νέον ἐν πίστει λαόν. Δεδιωγμένος δὲ τρόπον τινὰ καὶ οὐχ ἑκὼν ὁ Χριστὸς εἰς τὴν τῶν ἐθνῶν ἀπεδήμησε χώραν, διαῤῥήδην ἀνακεκραγώς· Ἐγκαταλέλοιπα τὸν οἶκόν μου, ἀφῆκα τὴν κληρονομίαν μου, ἔδωκα τὴν ἠγαπημένην ψυχήν μου εἰς χεῖρας ἐχθρῶν αὐτῆς. Ἐγεννήθη ἡ κληρονομία μου ἐμοὶ ὡς λέων ἐν δρυμῷ. Ἔδωκεν ἐπ’ ἐμὲ τὴν φωνὴν αὐτῆς, διὰ τοῦτο ἐμίσησα αὐτήν. Ἀλλὰ καὶ ταῖς ἐν τῷ κήπῳ γυναιξὶ μετὰ τὴν ἐκ νεκρῶν ἀνάστασιν ἐξ ἡμερότητος καὶ φιλανθρωπίας ἑαυτὸν ἐμφανῆ καθίστη, λέγων· Ὑπάγετε, ἀπαγγείλατε τοῖς ἀδελφοῖς μου, ἵνα ἀπέλθωσιν εἰς τὴν Γαλιλαίαν, κἀκεῖ με ὄψονται. Ἀφιγμένος δὴ οὖν εἰς τὴν Γαλιλαίαν, καθὰ καὶ ὁ θεσπέσιος Ἰακὼβ εἰς Χαῤῥὰν, ἐποίμαινε τὰ πρόβατα Λάβαν, τουτέστι τοῦ κόσμου, τοῦ τῇ κτίσει λελατρευκότος, καὶ πεπλανημένου, καθὰ καὶ ὁ Λάβαν.","english":"Two nations and two peoples shall be separated from your womb, and one people shall surpass the other, and the greater shall serve the lesser. This indeed has been accomplished through Christ. For those from Israel, being first in time, and for this reason called firstborn, have become last and have been placed behind those who through faith are in Christ, who have inherited the glory of the firstborn through the firstborn in them, even though he is only-begotten, and they have become conformed to him, having regeneration through the Spirit into incorruption and sanctification. Therefore, Esau, that is Israel, burned with envy, pursued Jacob, that is Christ. Our discourse, as I said, does not distinguish in these matters, always seeking what is fitting, and sometimes referring Jacob to Christ, sometimes to the new people in faith. Christ, persecuted in a way and not willingly, journeyed to the land of the nations, crying out explicitly: I have left my house, I have abandoned my inheritance, I have given my beloved soul into the hands of its enemies. My inheritance was born to me like a lion in the thicket. It raised its voice against me, therefore I hated it. But also to the women in the garden after the resurrection from the dead, he presents himself manifestly out of gentleness and love for humanity, saying: Go, announce to my brothers that they should go to Galilee, and there they will see me. Having arrived then in Galilee, just as the divine Jacob arrived in Charran, he tended the sheep of Laban, that is, of the world, which had served creation and gone astray, just as Laban had.","structure":"narrative","commentary":[{"unit":"scripture","kind":"scripture","basis":"text","lemma":"Δύο ἔθνη καὶ δύο λαοὶ διασταλήσονται","severity":"info","text":"Cyril adapts the oracle of Isaac over Jacob and Esau (Gen 25:23), reworking it as a prophecy of the church and Israel.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"term","kind":"term","basis":"text","lemma":"πρωτότοκοι","severity":"info","text":"Cyril plays on the double sense of 'firstborn' as both Israel's title (Exod 4:22) and Christ as 'firstborn of many brethren' (Rom 8:29).","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"reception","kind":"reception","basis":"text","lemma":"Ἐγκαταλέλοιπα τὸν οἶκόν μου","severity":"info","text":"The cry 'I have left my house' is not a biblical verse but a free composition by Cyril, modelling Christ's words on Jacob's flight.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"scripture","kind":"scripture","basis":"text","lemma":"Ὑπάγετε, ἀπαγγείλατε τοῖς ἀδελφοῖς μου","severity":"info","text":"The command to the women at the tomb echoes Matt 28:10 and John 20:17, but Cyril conflates them into a single saying.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"background","kind":"background","basis":"text","lemma":"Γαλιλαίαν","severity":"info","text":"Galilee is identified with Charran (Haran) as a place of exile and sojourn, where Christ, like Jacob, tends the flock of a foreign master.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"structure","kind":"structure","basis":"text","lemma":"Ἀδιαφορεῖ δὲ, ὡς ἔφην","severity":"info","text":"Cyril signals a deliberate typological fluidity: Jacob stands for both Christ and the faithful, a method he announces as 'not distinguishing'.","cites":[],"named_sources":[],"dropped_cites":[]}],"ambiguities":["The source of the cry 'I have left my house' is unclear; it may be a lost apocryphon or Cyril's own composition.","The phrase 'my inheritance was born to me like a lion in the thicket' is obscure and unattested in canonical scripture."],"confidence":"high","notes":[]},{"i":241,"ref":"p241","source":"Ἐκεῖ γεγονὼς, οἷά τις νυμφίος εἰσοικίζεται νοητῶς παρθένον ἁγνὴν, τὴν ἐξ ἐθνῶν Ἐκκλησίαν, τουτέστι Ῥαχὴλ, συνεισάγων αὐτῇ καὶ τὴν ἤδη διὰ νόμου προκατεζευγμένην αὐτῷ, τὴν τῶν Ἰουδαίων Συναγωγὴν, ἧς τύπος ἡ Λεία. Σέσωσται γὰρ τὸ κατάλειμμα τοῦ Ἰσραὴλ, κατὰ τὴν τοῦ προφήτου φωνὴν, εἰ καὶ μὴ πᾶσα τυχὸν ἡ πληθὺς τὴν διὰ πίστεως ἐν Χριστῷ τετίμηκε χάριν. Ἀναδεδειγμένος δὴ οὖν ὁ νυμφίος παρὰ τοῖς ἔθνεσιν ὁ Χριστὸς, καὶ ἀναγεννήσας τῇ χάριτι πλείστους ὅσους εἰς υἱοθεσίαν ἐν πνεύματι, καὶ θρεμμάτων λογικῶν οὐκ εὐαρίθμητον ἀληθῶς ἀθροίσας ἀγέλην, ἐδιώχθη παρὰ τοῦ κόσμου. Πεπολεμήκασι γὰρ τῇ δόξῃ Χριστοῦ τῶν ἐν κόσμῳ τινὲς τὰς ὑπερτάτω τιμὰς ἀνειμένοι, καὶ δυσκαταγώνιστον ἐπὶ γῆς ἐσχηκότες τὴν δυναστείαν. Ἀλλὰ καὶ τούτου ἡ θεία δεδυσώπηκε χάρις. Συνέβη δὲ καὶ ὁ κόσμος εἰς εἰρήνην Χριστῷ, καθὰ καὶ ὁ Λάβαν τῷ Ἰακώβ. Ἀλλ’ ἐν ὑστέροις καιροῖς ὁ Κύριος ἡμῶν Ἰησοῦς Χριστὸς καὶ αὐτὸν οἰκειώσεται τὸν πάλαι διώκτην Ἰσραὴλ, καθάπερ ἀμέλει καὶ ὁ Ἰακὼβ τὸν Ἡσαῦ, μετὰ τὴν ἐκ τῆς Χαῤῥὰν ἐπάνοδον ἠσπάζετο. Ὅτι γὰρ εἰσδεχθήσεται μετὰ καιροὺς καὶ αὐτὸς ὁ Ἰσραὴλ εἰς ἀγάπησιν τὴν ἐπὶ Χριστῷ διὰ πίστεως, ἐνδοιάσαιμεν ἂν ἥκιστά γε τοῖς τῆς θεοπνεύστου Γραφῆς εἴκοντες λόγοις. Ἔφη γάρ που δι’ ἑνὸς τῶν ἁγίων προφητῶν ὁ τῶν ὅλων Δεσπότης·","english":"There, having become like a bridegroom, he is spiritually united with a pure virgin, the Church from the Gentiles, that is, Rachel, bringing in with her also the one already betrothed to him through the Law, the Synagogue of the Jews, whose type is Leah. For the remnant of Israel has been saved, according to the voice of the prophet, even if perhaps not the whole multitude has honored the grace through faith in Christ. So then, the bridegroom Christ, having been received among the Gentiles and having regenerated by grace very many into adoption in spirit, and having gathered a truly countless flock of rational sheep, was persecuted by the world. For some of those in the world, who were invested with the highest honors and had an almost invincible dominion on earth, made war against the glory of Christ. But even this was appeased by divine grace. And the world came to peace with Christ, just as Laban did with Jacob. But in later times, our Lord Jesus Christ will also win over the former persecutor Israel, just as indeed Jacob greeted Esau after his return from Charran. For that Israel himself will after a time be received into love for Christ through faith, we would least doubt, yielding to the words of the divinely inspired Scripture. For the Lord of all said somewhere through one of the holy prophets:","structure":"narrative","commentary":[{"unit":"term","kind":"term","basis":"glossary","lemma":"Ῥαχὴλ","severity":"info","text":"Rachel here typifies the Church from the Gentiles, a standard allegorical identification in Cyril's typology.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"term","kind":"term","basis":"glossary","lemma":"Λεία","severity":"info","text":"Leah typifies the Synagogue of the Jews, contrasted with Rachel as the Church from the Gentiles.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"scripture","kind":"scripture","basis":"text","lemma":"Σέσωσται γὰρ τὸ κατάλειμμα τοῦ Ἰσραὴλ","severity":"info","text":"Cyril alludes to the prophetic promise of a remnant of Israel being saved, likely echoing Jeremiah or Isaiah, though not a direct quotation.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"background","kind":"background","basis":"text","lemma":"ἐκ τῆς Χαῤῥὰν ἐπάνοδον","severity":"info","text":"The return from Charran (Haran) refers to Jacob's journey in Genesis, used typologically for Christ's future reconciliation with Israel.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"parallel","kind":"parallel","basis":"text","lemma":"Λάβαν τῷ Ἰακώβ","severity":"info","text":"Cyril draws a parallel between Laban's peace with Jacob and the world's peace with Christ, a typological reading of Genesis.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"reception","kind":"reception","basis":"text","lemma":"Ἰσραὴλ","severity":"info","text":"Cyril anticipates a future reconciliation of Israel to Christ through faith, reflecting a hopeful eschatological view in Alexandrian exegesis.","cites":[],"named_sources":[],"dropped_cites":[]}],"ambiguities":["The phrase 'δι’ ἑνὸς τῶν ἁγίων προφητῶν' is vague; Cyril does not specify which prophet, leaving the exact scriptural reference uncertain."],"confidence":"high","notes":[]},{"i":242,"ref":"p242","source":"Διότι ἡμέρας πολλὰς καθίσονται οἱ υἱοὶ Ἰσραὴλ, οὐκ ὄντος βασιλέως, οὐδὲ ὄντος ἄρχοντος, οὐκ οὔσης θυσίας, οὐδὲ ὄντος θυσιαστηρίου, οὔτε ἱερατείας, οὔτε δήλων, καὶ μετὰ ταῦτα ἐπιστρέψουσιν οἱ υἱοὶ Ἰσραὴλ, καὶ ἐπιζητήσουσι Κύριον τὸν Θεὸν αὐτῶν, καὶ Δαβὶδ τὸν βασιλέα ἑαυτῶν, καὶ ἐλπίσονται ἐπὶ τῷ Κυρίῳ, καὶ ἐπὶ τοῖς ἀγαθοῖς αὐτοῦ ἐπ’ ἐσχάτου ἡμερῶν. Συλλέγοντος γὰρ ἔτι τοὺς ἐξ ἐθνῶν πεπιστευκότας τοῦ πάντων ἡμῶν Σωτῆρος Χριστοῦ, κατηρέμησέ πως ὁ Ἰσραὴλ, οὐ νόμον ἔχων τῶν πρακτέων τὸν βραβευτὴν, οὐ τῷ θείῳ θυσιαστηρίῳ τὰ νενομισμένα προσφέρων· περιμένων δὲ, ὥσπερ ἐκ τῆς τῶν ἐθνῶν κλήσεως ὑποστρέφοντα Χριστὸν, ἐπὶ τὸ χρῆναι λοιπὸν καὶ αὐτὸν διὰ πίστεως εἰσοικίσασθαι, καὶ τῷ τῆς ἀγάπης νόμῳ μονονουχὶ καὶ συνθῆσαι τοῖς ἄλλοις. Ἐπιτήρει γὰρ, ὅτι χαίρων ἐπὶ τέκνων γοναῖς, καὶ πολλαῖς θρεμμάτων ἀγέλαις, ὑποστρέφει μὲν ἐκ Χαῤῥὰν Ἰακὼβ, ἐκδέχεται δὲ οὕτω λοιπὸν καὶ αὐτὸν εἰς ἀγάπησιν τὸν Ἡσαῦ. Ἐπιστρέψει τοίνυν κατὰ καιροὺς μετὰ τὴν τῶν ἐθνῶν κλῆσιν ὁ Ἰσραὴλ, καὶ αὐτὸν δὲ τὸν ἐν Χριστῷ πλοῦτον θαυμάσει. Ἔνεστι γὰρ εὐκόλως διὰ τῶν ἱστορικῶς πεπραγμένων καὶ τοῦτο αὐτὸ τοῖς ἐθέλουσι καταθρεῖν. Ἀπέστειλεν Ἰακὼβ ξένια τῷ Ἡσαῦ μετατιθεὶς εἰς ἀγάπησιν, καὶ ταῖς τῶν δώρων φιλοτιμίαις. Προσαπέστειλε δὲ καὶ ἀγγέλους εἰρηνικοὺς πρὸς αὐτὸν ἐρῶντας λόγους. Καὶ ὅτι παρέσται, καὶ οὐκ εἰς μακρὰν τὰ εἰς φιλίαν αὐτῶν καταστήσοντα, ἐναργὲς ἀποπεραίνει κατὰ καιροὺς καὶ τοῦτο ὁ Χριστός. Ἔφη γάρ που πρὸς Ἰουδαίους διὰ φωνῆς προφήτου·","english":"For the sons of Israel will sit for many days, there being no king, nor any ruler, no sacrifice, nor any altar, neither priesthood nor oracles, and after this the sons of Israel will return and seek their Lord God and David their king, and they will hope in the Lord and in his good things at the end of days. For while our Savior Christ was still gathering those from the nations who had believed, Israel was somehow at rest, having no law of actions as an arbiter, nor offering the prescribed things at the divine altar; but waiting, as it were, for Christ to return from the calling of the nations, so that he too might finally be received through faith and be bound, as it were, to the others by the law of love. For observe that Jacob, rejoicing in the births of children and in many herds of flocks, returns from Charran, and thus finally receives Esau himself into love. Therefore Israel will return at the times after the calling of the nations, and will marvel at the wealth that is in Christ. For it is easy through what has been done historically to perceive this very thing for those who wish. Jacob sent gifts to Esau, turning him to love by the generosity of the presents. And he also sent peaceful messengers to him speaking words. And that he will be present, and that not long after their reconciliation will be established, Christ also clearly brings this to pass at the proper times. For he said somewhere to the Jews through the voice of a prophet:","structure":"narrative","commentary":[{"unit":"scripture","kind":"scripture","basis":"text","lemma":"οἱ υἱοὶ Ἰσραὴλ ... ἐπιστρέψουσιν ... ἐπιζητήσουσι Κύριον ... καὶ Δαβὶδ τὸν βασιλέα","severity":"info","text":"Cyril paraphrases a prophetic oracle (cf. Hos 3:4-5 LXX) about Israel's future return to God and king, blending eschatological hope with typological reading.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"background","kind":"background","basis":"text","lemma":"Χαῤῥάν","severity":"info","text":"Charran (Haran) is the place in Mesopotamia where Jacob sojourned (Gen 28:10 LXX); Cyril uses it to typify the period of Gentile gathering before Israel's return.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"parallel","kind":"parallel","basis":"text","lemma":"Ἰακὼβ ... Ἡσαῦ","severity":"info","text":"Cyril draws a parallel between Jacob's reconciliation with Esau (Gen 33) and the future reconciliation of Israel with the Church, a standard typology in Alexandrian exegesis.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"structure","kind":"structure","basis":"text","lemma":"Διότι ... Ἔνεστι ... Ἀπέστειλεν","severity":"info","text":"The passage moves from a prophetic citation (Διότι) to a typological explanation (Ἔνεστι) and then to a narrative exemplum (Ἀπέστειλεν), showing Cyril's method of linking prophecy to biblical history.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"term","kind":"term","basis":"glossary","lemma":"ξένια","severity":"info","text":"ξένια (gifts of hospitality) here refers to Jacob's presents to Esau (Gen 33:10 LXX), used by Cyril as a type of Christ's gifts to Israel.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"reception","kind":"reception","basis":"text","lemma":"ἐπ’ ἐσχάτου ἡμερῶν","severity":"info","text":"Cyril reads the phrase 'at the end of days' eschatologically, anticipating a future mass conversion of Israel, a theme later developed in Byzantine anti-Jewish polemic.","cites":[],"named_sources":[],"dropped_cites":[]}],"ambiguities":["The phrase 'οὐκ ὄντος βασιλέως, οὐδὲ ὄντος ἄρχοντος' may reflect a specific historical situation (e.g., post-exilic) or be purely typological; Cyril takes it as a figure for Israel's state after Christ's ascension."],"confidence":"high","notes":[]},{"i":243,"ref":"p243","source":"Καὶ ἰδοὺ, ἐγὼ ἀποστελῶ ὑμῖν Ἠλίαν τὸν Θεσβίτην, πρὶν ἐλθεῖν τὴν ἡμέραν Κυρίου τὴν μεγάλην καὶ ἐπιφανῆ. Ὃς ἀποκαταστήσει καρδίαν πατρὸς πρὸς υἱὸν, καὶ καρδίαν ἀνθρώπου πρὸς τὸν πλησίον αὐτοῦ, μὴ ἐλθὼν πατάξω τὴν γῆν ἄρδην. Ἐκεῖνος ἐλθὼν ἐντρέψει μου κατὰ τὸ εἰκὸς τὸν δυσάγωγον Ἰσραὴλ, ἀποστήσει τῆς ἀρχαίας ὀργῆς, φίλον κατασκευάσει καὶ εἰρηνικὸν τῷ Χριστῷ, μονονουχὶ καὶ παρόντα δεικνύων τῆς παρ’ αὐτοῦ φιλοτιμίας τὰ ξένια, τουτέστι, τὴν τῶν πιστευόντων ἐλπίδα. Οὐ γὰρ εἰς μῆκος ἔτι καιρῶν τὰ τῆς ἐπαγγελίας οἰχήσεται τοῖς τηνικάδε πιστεύουσιν, ἀλλὰ γείτων ἡ δωρεὰ, καὶ κατὰ πόδας ἡ χάρις. Καταργουμένου μὲν εὐθὺς τοῦ τῆς ἁμαρτίας υἱοῦ, καταφοιτῶντος δὲ μετὰ τῶν ἁγίων ἀγγέλων ἐξ οὐρανοῦ τοῦ πάντων ἡμῶν Σωτῆρος Χριστοῦ, δι’ οὗ καὶ μεθ’ οὗ τῷ Πατρὶ ἡ δόξα σὺν ἁγίῳ Πνεύματι εἰς τοὺς αἰῶνας τῶν αἰώνων. Ἀμήν.\n\nἜτι περὶ τοῦ Ἰακώβ.\n\nα. Κατῴχετο μὲν ἡ ἀνθρώπου φύσις διὰ τῆς ἁμαρτίας εἰς θάνατον. Ἐπειδὴ δὲ εἰς ἅπαν τοῦ σώζειν εἰδότος ἀπενοσφίζετο, μονονουχὶ καὶ δορύληπτος ἦν ὁ κατ’ εἰκόνα τὴν θείαν τετεχνουργημένος, καὶ τῷ τῆς δουλείας ἄχθει κατεφορτίζετο. Ὑπετίθει γὰρ δὴ καὶ οὐχ ἑκὼν τὴν αὐχένα τῷ πλεονεκτήσαντι Σατανᾷ, ὃς καὶ ἐκ πολλῆς λίαν τῆς ἀγερωχίας (ὑπέροφρυ γὰρ τὸ πνεῦμα τὸ πονηρὸν), ἁπάντων, ὡς ἔπος εἰπεῖν, τῶν ἐπὶ τῆς γῆς κατεθρασύνετο, λέγων· Τὴν οἰκουμένην ὅλην καταλήψομαι τῇ χειρὶ ὡς νοσσιὰν, καὶ ὡς καταλελειμμένα ὠὰ ἀρῶ, καὶ οὐκ ἔστιν ὃς διαφεύξεταί με, ἢ ἀντείπει μοι. Βεβασίλευκε γὰρ ἐκ πλεονεξίας, ὡς ἔφην, καὶ ὠνόμασται Θεὸς τοῦ αἰῶνος τούτου.","english":"And behold, I will send you Elijah the Thesbite, before the coming of the great and manifest day of the Lord. He will restore the heart of a father toward his son, and the heart of a man toward his neighbor, not having come to smite the land utterly. He, having come, will turn aside, as is fitting, my recalcitrant Israel, will remove the ancient wrath, will make him a friend and peaceable toward Christ, all but showing even now the gifts of his munificence, that is, the hope of those who believe. For the things of the promise will no longer be carried off into a length of time for those who then believe, but the gift is near, and grace is at hand. For the son of sin is immediately abolished, while our Savior Christ descends from heaven with the holy angels, through whom and with whom glory is to the Father together with the Holy Spirit for ever and ever. Amen.\n\nAgain concerning Jacob.\n\na. Human nature was being led down through sin into death. But since it was being wholly estranged from that which knows how to save, the one crafted according to the divine image was all but taken captive by the spear, and was burdened with the weight of slavery. For it was voluntarily submitting its neck to the grasping Satan, who, from his great arrogance (for the evil spirit is overweening), was insolent toward all, so to speak, upon the earth, saying: I will seize the whole world with my hand as a nest, and I will lift it up like abandoned eggs, and there is no one who will escape me or speak against me. For he reigned from greed, as I said, and was named God of this age.","structure":"narrative","commentary":[{"unit":"scripture","kind":"scripture","basis":"text","lemma":"Ἠλίαν τὸν Θεσβίτην","severity":"info","text":"Cyril refers to the prophecy of Elijah's return in Malachi 4:5-6 (LXX), where Elijah the Thesbite is sent before the great day of the Lord.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"background","kind":"background","basis":"text","lemma":"Θεὸς τοῦ αἰῶνος τούτου","severity":"info","text":"The phrase 'God of this age' echoes 2 Corinthians 4:4, where Paul calls Satan 'the god of this world', reflecting Cyril's anti-Origenist polemic against spiritual pride.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"structure","kind":"structure","basis":"text","lemma":"Ἔτι περὶ τοῦ Ἰακώβ","severity":"info","text":"The heading 'Again concerning Jacob' marks a new section, typical of Cyril's Glaphyra, where he transitions from eschatological prophecy to typological exegesis of Jacob's narrative.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"term","kind":"term","basis":"glossary","lemma":"δυσάγωγον","severity":"info","text":"The term 'δυσάγωγον' (recalcitrant) is a hapax in Cyril's corpus, emphasizing Israel's stubbornness; it may be a coinage or rare usage from patristic Greek.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"reception","kind":"reception","basis":"text","lemma":"Ἀμήν","severity":"info","text":"The doxology ending the first section ('Amen') suggests a liturgical or homiletic conclusion, possibly indicating that this passage was read or delivered in a worship setting.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"caution","kind":"caution","basis":"text","lemma":"μονονουχὶ καὶ παρόντα δεικνύων","severity":"caution","text":"The phrase 'all but showing even now' is ambiguous: it may mean Elijah's actions prefigure Christ's presence, or that the text itself presents Christ as already manifest. The Greek allows both readings.","cites":[],"named_sources":[],"dropped_cites":[]}],"ambiguities":["The phrase 'μονονουχὶ καὶ παρόντα δεικνύων' could be read as Elijah showing Christ's gifts as if present, or as Cyril asserting Christ's real presence in the prophecy.","The identity of 'the son of sin' (τοῦ τῆς ἁμαρτίας υἱοῦ) is unclear: it may refer to Satan, to a typological figure like Esau, or to sin personified."],"confidence":"high","notes":[]},{"i":244,"ref":"p244","source":"Προσκεκύνηκε γὰρ ὁ κόσμος αὐτῷ, καὶ λελάτρευκε τῇ κτίσει παρὰ τὸν κτίσαντα. Ἐπειδὴ δὲ καὶ εἰς τοῦτο ἐνηνεγμένους ταλαιπωρίας κατηλέει Θεὸς, ἀποστέλλειν ἡμῖν τὸν Υἱὸν ἐξ οὐρανοῦ ἐπηγγέλλετο, τὴν ἀνθρώπου φύσιν ἀνακομίσαντα πάλιν εἰς ὅπερ ἦν ἐν ἀρχαῖς. Καινὴ κτίσις τὰ ἐν Χριστῷ, κατὰ τὰς Γραφάς. Διακομισταὶ δὲ τῶν εἰς ἡμᾶς ἀγαθῶν λόγων γεγόνασιν οἱ μακάριοι προφῆται, Ὑπὲρ τῆς εἰς ἡμᾶς χάριτος προφητεύσαντες, ἐρευνῶντες εἰς τίνα καὶ ποῖον καιρὸν ἐδήλου τὸ ἐν αὐτοῖς πνεῦμα Χριστοῦ, προμαρτυρούμενον τὰ εἰς Χριστὸν παθήματα, καὶ τὰς μετὰ ταῦτα δόξας, οἷς ἀπεκαλύφθη, ὅτι οὐχ ἑαυτοῖς, ἡμῖν δὲ διηκόνουν αὐτά. Γράφει γὰρ οὕτως τοῦ Σωτῆρος ὁ μαθητής. Καὶ πολὺς μὲν ὁ παρ’ αὐτοῖς περὶ τῆς τοῦ Σωτῆρος ἡμῶν ἐνανθρωπήσεως λόγος, καὶ ὅτι κατὰ καιροὺς ἀφίξεται λυτρωτής. Πρὸς εὐμάθειαν δὲ τῶν ἐντευξομένων ὀλίγα περ ἐνεγκεῖν τὸ λυποῦν οὐδέν. Ἐπίκλημα δὲ τοῖς Ἰουδαίων δήμοις τὸ χρῆμα ποιεῖσθαι πρέποι ἂν, ὡς ἐξ αὐτῶν ἔνεστι τῶν πραγμάτων ἰδεῖν. Καίτοι γὰρ ἐνὸν ἐκ προφητικῶν τοῦ Σωτῆρος καταθρῆσαι λόγων τὴν ἄφιξιν, μᾶλλον δὲ τάχα που καὶ συνιέντες οἱ τάλανες καὶ ἐξ αὐτῆς τῆς ἐν νόμῳ σκιᾶς, ἀντεφέροντο δυστρόπως τοῖς θεόθεν κεχρησμῳδημένοις, καὶ αὐτῷ τῷ Χριστῷ, ἢ καὶ ὅπερ ἔφη Παῦλος ἡμῖν ὁ σοφός· Πώρωσις ἀπὸ μέρους γέγονε τῷ Ἰσραὴλ, ἵνα βλέποντες μὴ βλέπωσι, καὶ ἀκούοντες μὴ ἀκούσωσι, μηδὲ συνιῶσι. Καθὰ καὶ αὐτὸς εἴρηκεν ὁ Σωτήρ. Ἔφη τοίνυν, μᾶλλον δὲ καὶ αὐτὸν ἡμῖν εἰσκεκόμικε τὸν Ἐμμανουὴλ ἐν ἰδίαις συγγραφαῖς ὁ θεσπέσιος Ἡσαΐας λέγοντα σαφῶς·","english":"The world has worshipped it, and served the creation instead of the creator. But since God pities those brought into such misery, he promised to send us the Son from heaven, restoring human nature again to what it was in the beginning. A new creation is that which is in Christ, according to the Scriptures. The blessed prophets became the bearers of the good words to us, prophesying concerning the grace toward us, inquiring into what and what kind of time the Spirit of Christ within them indicated, bearing witness beforehand to the sufferings of Christ and the glories after these, to whom it was revealed that they were not serving themselves but us with these things. For the disciple of the Savior writes thus. And there is much among them concerning the incarnation of our Savior, and that at the appointed times the deliverer will come. But for the ease of learning of those who will encounter these things, it is no harm to bring forward a few things that cause pain. It would be fitting to make this a charge against the Jewish peoples, as it is possible to see from the facts themselves. For although it was possible to observe the arrival of the Savior from prophetic words, or rather perhaps even understanding, the wretches, from the shadow in the law itself, they perversely opposed the oracles from God and Christ himself, or as the wise Paul said to us: a hardening came upon Israel in part, so that seeing they do not see, and hearing they do not hear, nor understand. As the Savior himself said. So then, the divine Isaiah has brought forward, or rather has introduced to us Emmanuel himself in his own writings, speaking clearly:","structure":"narrative","commentary":[{"unit":"sense","kind":"sense","basis":"text","lemma":"Προσκεκύνηκε γὰρ ὁ κόσμος αὐτῷ, καὶ λελάτρευκε τῇ κτίσει παρὰ τὸν κτίσαντα","severity":"info","text":"Cyril contrasts worship of the creation with neglect of the creator, a standard polemic against idolatry and, by extension, Jewish refusal to recognize Christ.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"scripture","kind":"scripture","basis":"text","lemma":"Καινὴ κτίσις τὰ ἐν Χριστῷ","severity":"info","text":"The phrase 'new creation in Christ' echoes 2 Corinthians 5:17 and Galatians 6:15, where Paul speaks of a new creation through Christ.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"scripture","kind":"scripture","basis":"text","lemma":"Πώρωσις ἀπὸ μέρους γέγονε τῷ Ἰσραὴλ","severity":"info","text":"Cyril cites Paul (Romans 11:25? or a lost source) on a 'partial hardening' of Israel, explaining Jewish blindness to prophecy.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"background","kind":"background","basis":"text","lemma":"Ἐπειδὴ δὲ καὶ εἰς τοῦτο ἐνηνεγμένους ταλαιπωρίας κατηλέει Θεὸς, ἀποστέλλειν ἡμῖν τὸν Υἱὸν ἐξ οὐρανοῦ ἐπηγγέλλετο","severity":"info","text":"Cyril presents God's promise to send the Son as a response to human misery, a theme common in Alexandrian soteriology.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"structure","kind":"structure","basis":"text","lemma":"Ἔφη τοίνυν, μᾶλλον δὲ καὶ αὐτὸν ἡμῖν εἰσκεκόμικε τὸν Ἐμμανουὴλ ἐν ἰδίαις συγγραφαῖς ὁ θεσπέσιος Ἡσαΐας","severity":"info","text":"This sentence transitions from general prophetic theory to a specific citation of Isaiah, introducing Emmanuel as a direct speaker.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"reception","kind":"reception","basis":"text","lemma":"Ἐπίκλημα δὲ τοῖς Ἰουδαίων δήμοις τὸ χρῆμα ποιεῖσθαι πρέποι ἂν","severity":"info","text":"Cyril explicitly frames his argument as a charge against Jewish communities, reflecting the adversus Iudaeos tradition in patristic literature.","cites":[],"named_sources":[],"dropped_cites":[]}],"ambiguities":["The phrase 'Πώρωσις ἀπὸ μέρους γέγονε τῷ Ἰσραὴλ' is not a direct quotation from any extant Pauline letter; it may be a paraphrase or a lost source.","The identity of 'the disciple of the Savior' (ὁ μαθητής) is ambiguous; likely John the Evangelist, but not specified."],"confidence":"high","notes":[]},{"i":245,"ref":"p245","source":"Πνεῦμα Κυρίου ἐπ’ ἐμὲ, οὗ εἵνεκεν ἔχρισέ με, εὐαγγελίσασθαι πτωχοῖς ἀπέσταλκέ με, ἰάσασθαι τοὺς συντετριμμένους τὴν καρδίαν, κηρύξαι αἰχμαλώτοις ἄφεσιν, καὶ τυφλοῖς ἀνάβλεψιν, καλέσαι ἐνιαυτὸν Κυρίου δεκτὸν, καὶ ἡμέραν ἀνταποδόσεως. Ταῦτα γὰρ γέγονε τὰ λαμπρὰ τῆς ἐπιδημίας αὐτοῦ κατορθώματα. Ὠσηὲ δὲ πάλιν ἔφη που περὶ αὐτοῦ· Καὶ συναχθήσονται υἱοὶ Ἰούδα, καὶ υἱοὶ Ἰσραὴλ ἐπὶ τὸ αὐτὸ, καὶ θήσονται ἑαυτοῖς ἀρχὴν μίαν, καὶ ἀναβήσονται ἐκ τῆς γῆς, ὅτι μεγάλη ἡ ἡμέρα τοῦ Ἰεζραήλ. Πλεῖστοι μὲν γὰρ ὅσοι κατὰ καιροὺς οἱ παρὰ τοῖς Ἰουδαίοις καθηγηταὶ μόνοις τιμᾷν τοῖς χείλεσι ἀνα πείθοντες τὸν τῶν ὅλων Θεὸν, καὶ διδάσκοντες διδασκαλίαν ἐντάλματα ἀνθρώπων τοὺς ὑπὸ χεῖρα λαούς. Μία δὲ ἡ κατὰ πάντων τε καὶ ἐπὶ πάντας ἀρχὴ τέθειται Χριστὸς, καὶ ἀνέβημεν ἐκ τῆς γῆς, τουτέστι, τὰ ἄνω φρονεῖν δεδιδάγμεθα. Μεγάλη γὰρ ἀληθῶς ἡ ἡμέρα τοῦ Ἰεζραὴλ, τουτέστι, τῆς τοῦ Θεοῦ σπορᾶς, ἤτοι τοῦ Υἱοῦ. Ταύτης δὲ ἡμῖν τῆς ἡμέρας διεμέμνητο λέγων καὶ ὁ θεσπέσιος Δαβίδ· Αὕτη ἡ ἡμέρα ἣν ἐποίησεν ὁ Κύριος, ἀγαλλιασώμεθα καὶ εὐφρανθῶμεν ἐν αὐτῇ. Καὶ προσέτι Παῦλος ἡμῖν ὁ σοφώτατος· Ἰδοὺ νῦν καιρὸς εὐπρόσδεκτος, ἰδοὺ νῦν ἡ ἡμέρα σωτηρίας, καθ’ ἣν δηλονότι καὶ σεσώσμεθα, Χριστοῦ καλοῦντος εἰς τοῦτο. Ὡς γὰρ ὁ σοφὸς εἴρηκε μαθητής· Οὐκ ἔστιν ὄνομα ἕτερον ὑπὸ τὸν οὐρανὸν, τὸ δεδομένον ἀνθρώποις, ἐν ᾧ δεῖ σωθῆναι ἡμᾶς. Πεύσῃ δὲ λέγοντος καὶ Ἱερεμίου σαφῶς· Ἰδοὺ ἡμέραι ἔρχονται, λέγει Κύριος, καὶ ἀναστήσω τῷ Δαβὶδ ἀνατολὴν δικαίαν· βασιλεύσει βασιλεὺς, καὶ συνήσει, καὶ ποιήσει κρῖμα καὶ δικαιοσύνην ἐπὶ τῆς γῆς.","english":"The Spirit of the Lord is upon me, for which reason He anointed me, sent me to proclaim good news to the poor, to heal those whose heart is broken, to proclaim release to captives and restoration of sight to the blind, to call the acceptable year of the Lord and the day of recompense. For these were the glorious achievements of His advent. Hosea again said somewhere concerning Him: And the sons of Judah and the sons of Israel shall be gathered together, and they shall set for themselves one ruler, and they shall ascend from the earth, because the day of Jezreel is great. For there have been very many over time among the Jews who, as teachers, persuade the people under their authority to honor the God of all only with their lips, and teach a doctrine of human commandments. But one rule over all and for all has been established, Christ, and we have ascended from the earth, that is, we have been taught to think of higher things. For truly great is the day of Jezreel, that is, of the sowing of God, or of the Son. And the inspired David also reminded us of this day, saying: This is the day which the Lord made; let us rejoice and be glad in it. And moreover the most wise Paul says to us: Behold now is the acceptable time, behold now is the day of salvation, on which, clearly, we have been saved, Christ calling us to this. For as the wise disciple has said: There is no other name under heaven given to men in which we must be saved. And you will also hear Jeremiah saying clearly: Behold, days are coming, says the Lord, and I will raise up for David a righteous shoot; a king will reign, and he will understand, and he will execute judgment and justice on the earth.","structure":"narrative","commentary":[{"unit":"scripture","kind":"scripture","basis":"text","lemma":"Πνεῦμα Κυρίου ἐπ’ ἐμὲ","severity":"info","text":"Cyril adapts a prophetic call formula (cf. Isa 61:1 LXX) to describe the Spirit's anointing and mission to the poor, captives, and blind.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"scripture","kind":"scripture","basis":"text","lemma":"Καὶ συναχθήσονται υἱοὶ Ἰούδα","severity":"info","text":"Cyril cites Hos 2:1 LXX (Jezreel as divine sowing) to interpret the gathering of Judah and Israel under one ruler, Christ.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"term","kind":"term","basis":"glossary","lemma":"Ἰεζραήλ","severity":"info","text":"Cyril glosses Jezreel as 'sowing of God' (θεοῦ σπορά), linking it to the Son and the day of salvation.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"scripture","kind":"scripture","basis":"text","lemma":"Αὕτη ἡ ἡμέρα ἣν ἐποίησεν ὁ Κύριος","severity":"info","text":"Cyril attributes to David a verse not found verbatim in the Psalter; likely a conflation of Ps 118:24 LXX or a liturgical reminiscence.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"scripture","kind":"scripture","basis":"text","lemma":"Ἰδοὺ νῦν καιρὸς εὐπρόσδεκτος","severity":"info","text":"Cyril cites Paul (2 Cor 6:2) on the acceptable time, applying it to the day of salvation through Christ.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"scripture","kind":"scripture","basis":"text","lemma":"Ἰδοὺ ἡμέραι ἔρχονται... ἀναστήσω τῷ Δαβὶδ ἀνατολὴν δικαίαν","severity":"info","text":"Cyril cites Jer 23:5 LXX (a righteous shoot for David) as a prophecy of Christ's righteous reign.","cites":[],"named_sources":[],"dropped_cites":[]}],"ambiguities":["The source of the Davidic quotation is uncertain; it may be a conflation or a lost variant.","The phrase 'wise disciple' is ambiguous; possibly a reference to a Christian teacher or an apocryphal saying."],"confidence":"high","notes":[]},{"i":246,"ref":"p246","source":"Ἐν ταῖς ἡμέραις αὐτοῦ σωθήσεται Ἰούδας, καὶ Ἰσραὴλ κατασκηνώσει πεποιθότως. Καὶ τοῦτο τὸ ὄνομα αὐτοῦ, ὃ καλέσει αὐτὸν Κύριος Ἰωσεδὲκ, ἐν τοῖς προφήταις. Βεβασίλευκε γὰρ ἐφ’ ἡμᾶς δίκαιος βασιλεὺς ὁ Χριστὸς, κρῖμα πεποίηκε καὶ δικαιοσύνην, ἀπαλλάξας ἁμαρτιῶν τοὺς ἠπατημένους, καὶ καταδικάσας τὸν ἐχθρὸν τοῦ πλεονεκτήσαντος Σατανᾶ. Τοὔνομα δὲ αὐτῷ Ἰωσεδὲκ, τουτέστι, δικαιοσύνη Θεοῦ. Δεδικαιώμεθα γὰρ ἐν αὐτῷ, καὶ οὐκ ἐξ ἔργων δικαιοσύνης ἃ ἐποιήσαμεν ἡμεῖς, ἀλλὰ κατὰ τὸ πολὺ αὐτοῦ ἔλεος. Τοιγάρτοι καὶ ἔφασκεν ὁ Θεὸς καὶ Πατήρ· Ἐγγίζει ταχὺ ἡ δικαιοσύνη μου, καὶ τὸ ἔλεός μου ἀποκαλυφθήσεται. Ἔλεος γὰρ καὶ δικαιοσύνη γέγονεν ἡμῖν παρὰ τοῦ Θεοῦ καὶ Πατρὸς ὁ Χριστὸς, ὃν αὐτῷ δὴ τούτῳ τῷ ὀνόματι καὶ ὁ λαμπρὸς τῶν ἁγίων ἀπεκάλει χορός. Ὁ μὲν γὰρ μακάριος Σαμουὴλ, ὁ διαβόητος ἐν προφήταις, προσελάλει τοῖς ἐξ Ἰσραὴλ, λέγων· Καὶ ἰδοὺ, ἐγὼ διελήλυθα ἐνώπιον ὑμῶν ἐκ νεότητός μου καὶ ἕως τῆς ἡμέρας ταύτης. Ἰδοὺ ἐγὼ, ἀποκρίθητε κατ’ ἐμοῦ ἐνώπιον Κυρίου, καὶ ἐνώπιον Χριστοῦ αὐτοῦ. Καὶ πάλιν· Μάρτυς Κύριος ἐν ὑμῖν, καὶ μάρτυς Χριστὸς αὐτοῦ ἐν τῇ ἡμέρᾳ ταύτῃ, ὅτι οὐχ εὑρήκατε ἐν τῇ χειρί μου οὐδέν. Σαφεστέρως δὲ καὶ ὁ μακάριος Δαβὶδ τὰς τῶν Ἰουδαίων ἀπονοίας, καὶ τὸ ἀχάλινον θράσος τὸ κατὰ Χριστοῦ, καὶ τὸ εἰκαῖον ἐν σκέμμασι, καὶ μειρακιῶδες ἐν λογισμοῖς, μονονουχὶ καὶ καταιτιᾶται λέγων· Ἵνα τί ἐφρύαξαν ἔθνη, καὶ λαοὶ ἐμελέτησαν κενά; Παρέστησαν οἱ βασιλεῖς τῆς γῆς, καὶ οἱ ἄρχοντες συνήχθησαν ἐπὶ τὸ αὐτὸ, κατὰ τοῦ Κυρίου καὶ κατὰ τοῦ Χριστοῦ αὐτοῦ.","english":"In his days Judah will be saved, and Israel will dwell securely. And this is his name, which the Lord will call him, Josedech, among the prophets. For a righteous king, Christ, has reigned over us; he has executed judgment and righteousness, releasing those who were deceived from sins and condemning the enemy of the covetous Satan. His name is Josedech, that is, righteousness of God. For we have been justified in him, and not by works of righteousness which we performed, but according to his great mercy. Therefore God and Father also said, \"My righteousness approaches quickly, and my mercy will be revealed.\" For Christ has become mercy and righteousness for us from God and Father, whom the illustrious chorus of saints also called by this very name. For the blessed Samuel, renowned among the prophets, spoke to those from Israel, saying, \"And behold, I have passed before you from my youth until this day. Behold me, answer against me before the Lord and before his Christ.\" And again, \"The Lord is witness among you, and his Christ is witness on this day, that you have found nothing in my hand.\" And more clearly, the blessed David also reproaches the follies of the Jews, their unbridled insolence against Christ, and their vain speculations and childish thoughts, almost saying, \"Why did nations swell with pride, and peoples devise empty things? The kings of the earth stood, and the rulers assembled together, against the Lord and against his Christ.","structure":"narrative","commentary":[{"unit":"term","kind":"term","basis":"glossary","lemma":"Ἰωσεδὲκ","severity":"info","text":"Cyril etymologizes Josedech as 'righteousness of God' (δικαιοσύνη Θεοῦ), linking it to Christ's justifying work.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"scripture","kind":"scripture","basis":"text","lemma":"Ἐν ταῖς ἡμέραις αὐτοῦ σωθήσεται Ἰούδας, καὶ Ἰσραὴλ κατασκηνώσει πεποιθότως","severity":"info","text":"This opening phrase echoes prophetic oracles of restoration, possibly from Hosea or Zechariah, though not a direct citation.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"scripture","kind":"scripture","basis":"text","lemma":"Ἐγγίζει ταχὺ ἡ δικαιοσύνη μου, καὶ τὸ ἔλεός μου ἀποκαλυφθήσεται","severity":"info","text":"Cyril attributes this saying to 'God and Father'; it is not a known biblical verse but a paraphrase or apocryphal oracle.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"scripture","kind":"scripture","basis":"text","lemma":"Καὶ ἰδοὺ, ἐγὼ διελήλυθα ἐνώπιον ὑμῶν ἐκ νεότητός μου καὶ ἕως τῆς ἡμέρας ταύτης","severity":"info","text":"Cyril cites Samuel speaking to Israel; the wording is not found in the canonical LXX of 1 Samuel, suggesting a variant or apocryphal tradition.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"scripture","kind":"scripture","basis":"text","lemma":"Μάρτυς Κύριος ἐν ὑμῖν, καὶ μάρτυς Χριστὸς αὐτοῦ ἐν τῇ ἡμέρᾳ ταύτῃ","severity":"info","text":"Another Samuel citation not in the canonical text; Cyril may draw on a lost Jewish or Christian source.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"scripture","kind":"scripture","basis":"text","lemma":"Ἵνα τί ἐφρύαξαν ἔθνη, καὶ λαοὶ ἐμελέτησαν κενά;","severity":"info","text":"Cyril attributes this to David; it is not a direct Psalm quotation but a paraphrase of themes from Psalms 2 or 118.","cites":[],"named_sources":[],"dropped_cites":[]}],"ambiguities":["The source of the opening oracle and the sayings attributed to Samuel and David is unclear; they may be from non-canonical traditions or Cyril's own paraphrases.","The identity of 'Josedech' as a name for Christ is not scriptural; Cyril's etymology is theological rather than historical."],"confidence":"medium","notes":[]},{"i":247,"ref":"p247","source":"Κενὰ γὰρ ὄντως τὰ τῆς Ἰουδαίων ἀμαθίας κατὰ Χριστοῦ βουλεύματα. Οὐ γὰρ ἂν ἀπέθανεν ἡ ζωὴ, οὐδ’ ἐν ταῖς ᾅδου πύλαις γέγονε κάτοχος, ὁ καὶ τοῖς κάτω πνεύμασιν εἰπών· Ἐξέλθητε· καὶ τοῖς ἐν τῷ σκότει· Ἀνακαλύφθητε. Κατεθρήνει δὲ καὶ τὴν Ἱερουσαλὴμ ὁ προφήτης Ἱερεμίας, ὡς ἀνοσίαν, ὡς Κυριοκτόνον, ὡς βέβηλον, ὡς ἀχάριστον. Ἔφη γὰρ οὕτω· Πνεῦμα πρὸ προσώπου ἡμῶν, Χριστὸς Κύριος, συνελήφθη ἐν ταῖς διαφθοραῖς αὐτῶν, οὖ εἴπαμεν· Ἐν τῇ σκιᾷ αὐτοῦ ζησόμεθα ἐν τοῖς ἔθνεσι. Δέον γὰρ ἑλέσθαι τὴν διὰ πίστεως χάριν, ὡς ὁδὸν σωτήριον, θεομαχοῦντες ἡλίσκοντο. Οὐκοῦν ὁ μὲν τῶν ὅλων Γενεσιουργὸς, ὁ μονογενὴς τοῦ Θεοῦ Λόγος, καθιεὶς ἑαυτὸν εἰς κένωσιν, κέχρισται παρὰ τοῦ Πατρὸς, καὶ γέγονε καθ’ ἡμᾶς. Καὶ ὁ τῆς κενώσεως σκοπὸς, εἰς τὸ διασῶσαι τοὺς ἐπὶ τῆς γῆς. Καὶ γοῦν ὁ προφήτης Σοφονίας εὐηγγελίζετο, λέγων· Χαῖρε σφόδρα, θύγατερ Σιὼν, κήρυσσε, θύγατερ Ἱερουσαλὴμ, εὐφραίνου καὶ κατατέρπου ἐξ ὅλης τῆς καρδίας σου, θύγατερ Ἱερουσαλήμ. Περιεῖλε Κύριος τὰ ἀδικήματά σου, λελύτρωταί σε ἐκ χειρὸς ἐχθρῶν σου. Βασιλεύσει Κύριος Ἰσραὴλ ἐν μέσῳ σου, οὐκ ὄψει κακὰ οὐκ ἔτι. Οἱ δὲ ἀπειθεῖς καὶ ἄτεγκτοι, καὶ πέρα παντὸς ἰόντες θράσους, πεπαρῳνήκασιν εἰς αὐτὸν τὰ πάντων αἴσχιστα, καὶ δρῶντες εὐκόλως καὶ βουλευόμενοι προαλέστερον. Τοιγάρτοι καὶ ἐκτετίκασι μὲν τῶν πλημμελημάτων τὰς δίκας. Κακοὶ γὰρ κακῶς ἀπολώλασι. Πλὴν οὐκ εἰς ἅπαν. Ἠλένηται γὰρ, καὶ σέσωσται τὸ κατάλειμμα, κατὰ τὴν τοῦ προφήτου φωνήν.","english":"For truly vain are the schemes of Jewish ignorance against Christ. For life would not have died, nor would he who said to the spirits below, \"Come forth,\" and to those in darkness, \"Be uncovered,\" have been held captive at the gates of Hades. And the prophet Jeremiah lamented Jerusalem as unholy, as Christ-killing, as profane, as ungrateful. For he spoke thus: \"A spirit before our face, Christ the Lord, was taken in their corruptions, of whom we said, 'In his shadow we will live among the nations.'\" For it was necessary to choose the grace through faith as a saving path, but they were caught warring against God. Therefore, the Creator of all, the only-begotten Word of God, lowering himself into kenosis, was anointed by the Father and became like us. And the purpose of the kenosis was to save those on earth. And indeed the prophet Zephaniah proclaimed, saying: \"Rejoice greatly, daughter of Zion; proclaim, daughter of Jerusalem; be glad and delight with all your heart, daughter of Jerusalem. The Lord has removed your injustices; he has redeemed you from the hand of your enemies. The Lord will reign over Israel in your midst; you will see evil no more.\" But the disobedient and unyielding, going beyond all boldness, have committed the most shameful outrages against him, acting readily and plotting rashly. Therefore, they have paid the penalties for their transgressions. For the wicked have perished wickedly. Yet not entirely. For a remnant has been taken and saved, according to the voice of the prophet.","structure":"narrative","commentary":[{"unit":"scripture","kind":"scripture","basis":"text","lemma":"Ἐξέλθητε· καὶ τοῖς ἐν τῷ σκότει· Ἀνακαλύφθητε","severity":"info","text":"Cyril alludes to Christ's command to the dead, echoing Isaiah 26:19 or a liturgical tradition; the exact source is uncertain.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"scripture","kind":"scripture","basis":"text","lemma":"Πνεῦμα πρὸ προσώπου ἡμῶν, Χριστὸς Κύριος, συνελήφθη ἐν ταῖς διαφθοραῖς αὐτῶν","severity":"info","text":"Cyril cites a non-canonical or conflated text, possibly from Jeremiah or a lost source; not found in the Septuagint.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"scripture","kind":"scripture","basis":"text","lemma":"Χαῖρε σφόδρα, θύγατερ Σιὼν, κήρυσσε, θύγατερ Ἱερουσαλὴμ, εὐφραίνου καὶ κατατέρπου","severity":"info","text":"Cyril quotes Zephaniah 3:14-17 (LXX) freely, adapting the text to his Christological reading.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"term","kind":"term","basis":"glossary","lemma":"κένωσις","severity":"info","text":"Kenosis here denotes Christ's self-emptying in incarnation, a key Cyrillian concept for the divine economy.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"background","kind":"background","basis":"text","lemma":"Ἰουδαίων ἀμαθίας","severity":"info","text":"Cyril's polemic against Jewish ignorance reflects the adversus Judaeos tradition, common in patristic exegesis.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"reception","kind":"reception","basis":"text","lemma":"κατάλειμμα","severity":"info","text":"The remnant saved echoes Cyril's typology of the Church as the faithful remnant, a theme in his soteriology.","cites":[],"named_sources":[],"dropped_cites":[]}],"ambiguities":["The source of the first two scriptural quotations is uncertain; they may be conflated or from non-canonical texts.","The identity of 'the prophet' in the final clause is unspecified; likely Zephaniah or a composite reference."],"confidence":"high","notes":[]},{"i":248,"ref":"p248","source":"β. Ὅτι τοίνυν ταῦτα τοῦτον ἕξει τὸν τρόπον κατὰ καιροὺς, ὁ θεσπέσιος Ἰακὼβ ἐδιδάσκετο, Θεοῦ τὸ χρῆμα διαμορφοῦντος ἀστείως. Καὶ ὅπως, ἐρῶ, ἀνατιθεὶς δὲ ἀναγκαίως τὰ ἐξ ἱερῶν Γραμμάτων· ἔχει δὲ οὕτως· Ἀναστὰς δὲ τὴν νύκτα ἐκείνην, ἔλαβε τὰς δύο γυναῖκας, καὶ τὰς δύο παιδίσκας, καὶ τὰ ἕνδεκα παιδία αὐτοῦ, καὶ διέβη τὴν διάβασιν τοῦ Ἰαβὼχ, καὶ ἔλαβεν αὐτοὺς, καὶ διέβη τὸν χειμάῤῥουν, καὶ διεβίβασε πάντα τὰ αὐτοῦ. Ὑπελείφθη δὲ Ἰακὼβ μόνος, καὶ ἐπάλαιεν ἄνθρωπος μετ’ αὐτοῦ, ἕως πρωΐ. Εἶδε δὲ, ὅτι οὐ δύναται πρὸς αὐτὸν, καὶ ἥψατο τοῦ πλάτους τοῦ μηροῦ αὐτοῦ, καὶ ἐνάρκησε τὸ πλάτος τοῦ μηροῦ Ἰακὼβ, ἐν τῷ παλαίειν αὐτὸν μετ’ αὐτοῦ. Καὶ εἶπεν αὐτῷ· Ἀπόστειλόν με· ἀνέβη γὰρ ὁ ὄρθρος. Ὁ δὲ εἶπεν· Οὐ μή σε ἀποστείλω, ἐὰν μή με εὐλογήσῃς. Εἶπε δὲ αὐτῷ· Τί τὸ ὄνομά σού ἐστιν; Ὁ δὲ εἶπεν· Ἰακώβ. Καὶ εἶπεν αὐτῷ· Οὐ κληθήσεται ἔτι τὸ ὄνομά σου Ἰακὼβ, ἀλλ’ Ἰσραὴλ ἔσται τὸ ὄνομα σου, ὅτι ἐνίσχυσας μετὰ τοῦ Θεοῦ, καὶ μετὰ ἀνθρώπων δυνατός. Ἠρώτησε δὲ Ἰακὼβ, καὶ εἶπεν· Ἀπάγγειλόν μοι τὸ ὄνομά σου. Καὶ εἶπεν· Ἵνα τί τοῦτο ἐρωτᾷς σὺ τὸ ὄνομά μου; Καὶ ηὐλόγησεν αὐτὸν ἐκεῖ, καὶ ἐκάλεσεν Ἰακὼβ τὸ ὄνομα τοῦ τόπου ἐκείνου, Εἶδος Θεοῦ. Εἶδον γὰρ Θεὸν πρόσωπον πρὸς πρόσωπον, καὶ ἐσώθη μου ἡ ψυχή. Ἀνέτειλε δὲ αὐτῷ ὁ ἥλιος, ἡνίκα παρῆλθεν αὐτὸν τὸ εἶδος τοῦ Θεοῦ. Αὐτὸς δὲ ἐπέσκαζε τῷ μηρῷ αὐτοῦ. Διεβίβασε τὸν Ἰαβὼχ, ἤτοι τὸν χειμάῤῥουν, ὁ θεσπέσιος Ἰακὼβ πάντα τὰ αὐτοῦ, καὶ αὐτὸς ἀπομεμένηκε μόνος. Εἶτα τὸ χρῆμα, πῶς οὐκ ἄξιον ἰδεῖν; Φέρε οὖν καταθρήσωμεν τὴν αἰτίαν.","english":"That these things will be so at the appointed times, the inspired Jacob was taught, God gracefully shaping the matter. And how, I shall say, necessarily referring to the sacred Scriptures; it runs thus: \"And rising up that night, he took his two wives, and the two maidservants, and his eleven children, and crossed the ford of the Jabbok, and took them, and crossed the winter torrent, and conveyed all his belongings across. But Jacob was left alone, and a man wrestled with him until dawn. And he saw that he could not prevail against him, and he touched the flat of his thigh, and the flat of Jacob's thigh became numb while he wrestled with him. And he said to him: 'Let me go, for the dawn has risen.' But he said: 'I will not let you go unless you bless me.' And he said to him: 'What is your name?' He said: 'Jacob.' And he said to him: 'Your name shall no longer be called Jacob, but Israel shall be your name, because you have prevailed with God, and with men you are mighty.' And Jacob asked and said: 'Tell me your name.' And he said: 'Why do you ask my name?' And he blessed him there, and Jacob called the name of that place 'Face of God.' 'For I saw God face to face, and my soul was saved.' And the sun rose for him when the form of God passed by him. And he limped on his thigh.\" The inspired Jacob conveyed all his belongings across the Jabbok, that is, the winter torrent, and he himself remained alone. Then the matter—how is it not worthy of contemplation? Come, then, let us examine the reason.","structure":"narrative","commentary":[{"unit":"scripture","kind":"scripture","basis":"text","lemma":"Ἀναστὰς δὲ τὴν νύκτα ἐκείνην, ἔλαβε τὰς δύο γυναῖκας, καὶ τὰς δύο παιδίσκας, καὶ τὰ ἕνδεκα παιδία αὐτοῦ, καὶ διέβη τὴν διάβασιν τοῦ Ἰαβὼχ","severity":"info","text":"Cyril cites a conflated version of Gen 32:22-31, blending the LXX text with haggadic expansions (e.g., the angel's touch causing lameness).","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"term","kind":"term","basis":"glossary","lemma":"χρῆμα","severity":"info","text":"χρῆμα here means 'matter' or 'event' (not 'oracle'), as in the phrase 'Θεοῦ τὸ χρῆμα διαμορφοῦντος' ('God shaping the matter').","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"background","kind":"background","basis":"external","lemma":"Εἶδος Θεοῦ","severity":"info","text":"The toponym 'Face of God' (Εἶδος Θεοῦ) reflects the LXX rendering of Gen 32:30 (Peniel), which Cyril interprets as a theophany.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"structure","kind":"structure","basis":"text","lemma":"Φέρε οὖν καταθρήσωμεν τὴν αἰτίαν","severity":"info","text":"This transitional phrase ('Come, then, let us examine the reason') signals Cyril's shift from citation to allegorical interpretation.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"reception","kind":"reception","basis":"external","lemma":"ἐπέσκαζε τῷ μηρῷ αὐτοῦ","severity":"info","text":"Jacob's lameness (ἐπέσκαζε) is a detail absent from the MT but present in some LXX manuscripts and later Jewish tradition (e.g., Philo, De Somn. 1.130).","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"caution","kind":"caution","basis":"text","lemma":"Ἀνέτειλε δὲ αὐτῷ ὁ ἥλιος, ἡνίκα παρῆλθεν αὐτὸν τὸ εἶδος τοῦ Θεοῦ","severity":"caution","text":"The phrase 'the sun rose when the form of God passed by' is not in the LXX of Gen 32; it may be a scribal gloss or a paraphrase from a lost source.","cites":[],"named_sources":[],"dropped_cites":[]}],"ambiguities":["The Greek text conflates multiple scriptural echoes; the precise source of the angel's touch causing lameness is unclear.","The phrase 'Ἀνέτειλε δὲ αὐτῷ ὁ ἥλιος' may be a later interpolation or a paraphrase of Gen 32:31."],"confidence":"high","notes":[]},{"i":249,"ref":"p249","source":"Κατ’ εὐθὺ γὰρ οὗτος ὁ λόγος ἡμῖν τῶν πνευματικῶν οἰχήσεται.\n\nγ. Ἐν Ἐδὼμ καὶ Σηῒρ κατῴκησεν Ἡσαῦ, καὶ κατεκράτει τῆς γῆς, καὶ ἐν δυναστείαις ἦν ταῖς οὐκ ὑπὲρ χεῖρα τὴν Ἰακώβ. Ἐπειδὴ δὲ τῆς τῶν ποταμῶν ἀπαίροντι μέσης καὶ τῆς τοῦ Λάβαν ἑστίας, καὶ εἰς τὴν πατρῴαν ἐλθεῖν διασπεύδοντι γῆν, πᾶσά πως ἦν ἀνάγκη δι’ Ἐδὼμ ποιεῖσθαι τὴν ἀποδρομὴν, οἰκονομικωτάτως λίαν τὴν πρὸς τὸν ἀδελφὸν εἰρήνην ἠσπάζετο, καὶ δὴ καὶ ἀγγέλους ξενίας ἅμα λαμπρὰς προβαδίζειν εἶπεν, ὅτι καὶ αὐτὸς ὀψόμενος ἥξει, προσερῶν τε ἅμα προκαταμηνύειν ἐκέλευε δώροις τε καὶ λόγοις τιθάσσων ἀποφαίνει τὸν πάλαι φονῶντα καὶ ἀγριαίνοντα. Ἐπειδὴ δὲ παρῆσαν οἱ προεσταλμένοι, λέγοντες· Ἤλθομεν πρὸς τὸν ἀδελφόν σου Ἡσαῦ καὶ ἰδοὺ αὐτὸς ἔρχεταί σοι εἰς συνάντησιν, καὶ υ ἄνδρες μετ’ αὐτοῦ· περιδεὴς δὲ ἦν ἄγαν ὁ θεσπέσιος Ἰακώβ· οὐ γὰρ ἔχων εἰδέναι σαφῶς ποτέρῳ δὴ φίλῳ καὶ εἰρηνικῷ περιτεύξεται, ἢ ὡς οὐδὲν ἧττον ἀνεπτοημένῳ πρὸς τὸ αὐτῷ σύνηθες θράσος, καὶ τὰ ἐκ φθόνου δρᾷν ᾑρημένῳ· Διεβίβασεν ὁ Ἰακὼβ πάντα τὰ αὐτοῦ, καὶ ἀπομεμένηκε μόνος· ἐκεῖνο, οἶμαί που, πάντως καθ’ ἑαυτὸν ἐννενοηκὼς, ὡς εἰ μὲν ὀφθείη χρηστός τε καὶ πρᾶος, χαλεπὸν οὐδὲν παρεῖναί τε καὶ προσειπεῖν, διαβιβασθέντα πάλιν γύναιά τε καὶ τέκνα. Εἰ δὲ ἥκοι σκληρὸς καὶ δύσερις ἔτι, καὶ τοῦ φονᾷν οὐκ ἀμείνων, φείσεται μὲν νηπίων, καὶ τὸ τῶν γυναίων ἐλεήσει δάκρυον· καταλαβὼν δὲ μόνον αὐτὸν, ἐκπλήσει τὰ ἐκ θυμοῦ, καὶ ἀποχρῶν ἔσται πρὸς ἄρκεσιν αὐτῷ τοῦ λελυπηκότος ὁ θάνατος. Πλὴν ὅτι καὶ ἐλπίδος ἐπέκεινα τοῦτο αὐτῷ προβέβηκε δυνάμει Θεοῦ, ὡς φθάσαντες ἤδη προείπομεν.","english":"For this word will go straight for us to the spiritual matters.\n\n3. Esau dwelt in Edom and Seir, and held sway over the land, and was in positions of power not inferior to those of Jacob. But when Jacob was departing from the region between the rivers and from Laban's hearth, and was hastening to come to his father's land, it was somehow necessary for him to make his escape through Edom. So he very prudently embraced peace with his brother, and indeed ordered that splendid messengers of hospitality should go ahead, saying that he himself would come to see him, and he commanded them to announce this in advance, taming with gifts and words the one who had long been murderous and savage. When those sent ahead arrived, they said: \"We have come to your brother Esau, and behold, he himself is coming to meet you, and four hundred men with him.\" And the inspired Jacob was exceedingly fearful; for he could not know clearly whether he would encounter a friend and a peaceful man, or one no less stirred up to his customary boldness and inclined to act out of envy. Jacob had all his people cross over, and he remained alone, having thought, I suppose, something like this to himself: that if he should appear kind and gentle, there would be no difficulty in having the women and children cross over again and approach. But if he should come harsh and still contentious, and no better than murderous, he would spare the infants and take pity on the tears of the women; but finding him alone, he would vent his anger, and the death of the one who had grieved him would suffice for his satisfaction. Yet this turned out for him beyond hope by the power of God, as we have already said when we reached that point.","structure":"narrative","commentary":[{"unit":"sense","kind":"sense","basis":"text","lemma":"Κατ’ εὐθὺ γὰρ οὗτος ὁ λόγος ἡμῖν τῶν πνευματικῶν οἰχήσεται","severity":"info","text":"Cyril signals a transition from literal narrative to spiritual interpretation, a common move in Alexandrian exegesis.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"background","kind":"background","basis":"text","lemma":"Ἐδὼμ καὶ Σηῒρ","severity":"info","text":"Edom and Seir are traditional names for the region south of the Dead Sea, associated with Esau in Genesis. Cyril assumes his audience knows this geography.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"scripture","kind":"scripture","basis":"text","lemma":"Ἤλθομεν πρὸς τὸν ἀδελφόν σου Ἡσαῦ καὶ ἰδοὺ αὐτὸς ἔρχεταί σοι εἰς συνάντησιν, καὶ υ ἄνδρες μετ’ αὐτοῦ","severity":"info","text":"Cyril paraphrases Genesis 32:6, where messengers report Esau's approach with 400 men. The Greek text here abbreviates the number as 'υ' (400).","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"structure","kind":"structure","basis":"text","lemma":"γ.","severity":"info","text":"The Greek numeral 'γ.' (3) marks a new section in Cyril's commentary, likely corresponding to a distinct episode or argument.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"term","kind":"term","basis":"text","lemma":"οἰκονομικωτάτως","severity":"info","text":"The superlative adverb 'οἰκονομικωτάτως' ('very prudently') reflects Cyril's view of Jacob's actions as divinely guided economy (οἰκονομία), a key concept in his exegesis.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"reception","kind":"reception","basis":"text","lemma":"Διεβίβασεν ὁ Ἰακὼβ πάντα τὰ αὐτοῦ","severity":"info","text":"Cyril's psychological reading of Jacob's fear and strategy anticipates later Christian moral interpretations of prudence and trust in God.","cites":[],"named_sources":[],"dropped_cites":[]}],"ambiguities":["The Greek text has 'υ ἄνδρες' where the numeral 'υ' (400) is clear, but the English draft expands it to 'four hundred men' without manuscript variation noted.","The phrase 'τῶν πνευματικῶν' could mean 'spiritual matters' or 'spiritual interpretations'; Cyril likely intends both."],"confidence":"high","notes":[]},{"i":250,"ref":"p250","source":"Ἠσπάσαντο γὰρ ἀλλήλους. Ἀπὸ τοίνυν τοῦ συμβεβηκότος, τοῦ μυστηρίου τὴν δυνάμιν ἐπαιδεύετο. Πῶς, ἢ τίνα τρόπον, ἐρῶ δὴ πάλιν, Διεβίβασε μὲν γὰρ πάντα αὐτοῦ τὸν χειμάῤῥουν. Ἐπειδὴ δὲ ἀπομεμένηκε μόνος, ἐπάλαιεν ἄνθρωπος μετ’ αὐτοῦ ἕως πρωΐ. Τὸν μὲν οὖν προσπαλαίοντά φαμεν ἅγιον ἄγγελον, τύπον Χριστοῦ τοῦ καθ’ ἡμᾶς διὰ τὸ ἀνθρώπινον. Ὅτι δὲ μὴ καὶ αὐτὸς τοῖς ἄλλοις ὁμοῦ διέβη τὸν χειμάῤῥουν, ἤτοι τὸν Ἰαβὼχ, ὃς ἑρμηνεύεται πάλη, γέγονεν αὐτοῖς ἡ δοκοῦσα μάχη. Καὶ τίς ἂν νοοῖτο πάλιν ὁ τοῦδε λόγος, ἤτοι νοῦς ὁ ἐσωτάτω; Πρὸς μὲν γὰρ τοὺς διαβαίνοντας τὸν Ἰορδάνην, οὗ καὶ εἰς τύπον ὁ Ἰαβὼχ, οὐ παλαίει Χριστὸς, οὐδὲ ἐν τάξει πολεμίων ἢ ἀντιπάλων ποιεῖται τοὺς τὰ αὐτοῦ τιμῶντας μυστήρια. Διασώζει δὲ μᾶλλον καὶ νενικηκότας τὸν κόσμον, ὡς ἐν μάχῃ τῇ, φημὶ, νοητῇ, στεφανοῖ, καὶ ταῖς ἀνωτάτω καταφαιδρύνει τιμαῖς. Πάλη δὲ ὄνομα τῷ ποταμῷ. Βιαστὴ γάρ ἐστιν ἡ βασιλεία τῶν οὐρανῶν, καὶ βιασταὶ ἁρπάζουσιν αὐτήν. Καὶ, Στενὴ λίαν ἡ πύλη, καὶ τεθλιμμένη ἡ ὁδὸς ἡ ἀπάγουσα εἰς τὴν ζωὴν, καὶ ὀλίγοι εἰσὶν οἱ εὑρίσκοντες αὐτήν. Ὅτι τοίνυν ἔμελλον οἱ ἐξ Ἰακὼβ ἐσόμενοι κατὰ καιροὺς, οὔτε διαβήσεσθαι τὸν Ἰορδάνην, τουτέστι, τὴν διὰ τοῦ ἁγίου βαπτίσματος χάριν, καὶ ἀνοσίως ἀτιμάσαι, καὶ αὐτὸν δὲ λοιπὸν ἀντίπαλον ἕξειν τὸν Ἐμμανουὴλ, ὑπεδήλου τὸ γεγονός. Ὅτι γὰρ οἱ μὴ τιμῶντες τῇ πίστει καταλογισθήσονται πάντη τε καὶ πάντως εἰς ἀνθεστηκότας, πληροφορήσει λέγων αὐτὸς ὁ Σωτήρ· Ὁ μὴ ὢν μετ’ ἐμοῦ, κατ’ ἐμοῦ ἐστιν. Ἀλλὰ μετ’ αὐτοῦ μὲν εἶεν οἱ πεπιστευκότες. Ἀληθὲς δὲ ὅτι καὶ τὸ ἔμπαλιν, πῶς ἂν ἐνδοιάσειέ τις;","english":"They greeted one another. From the event, then, he was taught the power of the mystery. How, or in what manner, I shall say again. For he had crossed over his entire winter torrent. But when he remained alone, a man wrestled with him until dawn. Now we say that the one wrestling with him is a holy angel, a type of Christ for us on account of the human element. And that he himself did not cross the winter torrent together with the others, that is, the Jabbok, which is interpreted as \"wrestling,\" the apparent battle occurred for them. And who again would be understood as the meaning of this, that is, the innermost mind? For to those crossing the Jordan, of which the Jabbok is a type, Christ does not wrestle, nor does he treat those who honor his mysteries as enemies or opponents. Rather, he preserves them and, as having conquered the world, as in a battle, I mean the spiritual one, he crowns them and adorns them with the highest honors. And \"Wrestling\" is the name of the river. For the kingdom of heaven is violent, and violent men seize it. And, \"The gate is very narrow, and the road leading to life is straitened, and few are those who find it.\" That those who would come from Jacob in due time would neither cross the Jordan, that is, the grace of holy baptism, and impiously dishonor it, and would henceforth have Emmanuel himself as an opponent, the event indicated. For that those who do not honor with faith will be counted entirely and in every way as opponents, the Savior himself will assure us by saying, \"He who is not with me is against me.\" But may those who have believed be with him. And the opposite is true, how could anyone doubt?","structure":"narrative","commentary":[{"unit":"term","kind":"term","basis":"glossary","lemma":"χειμάῤῥουν","severity":"info","text":"The Greek term χειμάῤῥουν (winter torrent) is used for the river Jabbok, which Cyril interprets as a type of the Jordan and of baptism.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"scripture","kind":"scripture","basis":"text","lemma":"πάλη","severity":"info","text":"Cyril etymologizes the river name Jabbok as πάλη (wrestling), linking it to the wrestling match of Jacob and the angel (Gen 32:24-28).","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"scripture","kind":"scripture","basis":"text","lemma":"Ὁ μὴ ὢν μετ’ ἐμοῦ, κατ’ ἐμοῦ ἐστιν","severity":"info","text":"Cyril quotes the saying of Jesus, 'He who is not with me is against me,' which is not a direct Gospel verse but a paraphrase of Matthew 12:30 or Luke 11:23.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"background","kind":"background","basis":"text","lemma":"Ἰαβὼχ","severity":"info","text":"The Jabbok (modern Zarqa) is a tributary of the Jordan; Cyril uses its etymology (πάλη) to allegorize the struggle of the Christian life and the narrow gate to heaven.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"reception","kind":"reception","basis":"text","lemma":"Βιαστὴ γάρ ἐστιν ἡ βασιλεία τῶν οὐρανῶν","severity":"info","text":"Cyril echoes the logion 'The kingdom of heaven is violent, and violent men seize it,' a saying attributed to Jesus in the Gospel of Thomas (log. 82) and known in Alexandrian tradition.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"structure","kind":"structure","basis":"text","lemma":"","severity":"info","text":"Cyril moves from the literal wrestling of Jacob to a typological reading: the angel is a type of Christ, and those who cross the Jordan (baptism) are not wrestled with but crowned.","cites":[],"named_sources":[],"dropped_cites":[]}],"ambiguities":["The Coptic text is not directly cited; the Greek is the source. The phrase 'they greeted one another' at the start may refer to Jacob and Esau, but the context is unclear from this passage alone."],"confidence":"high","notes":[]},{"i":251,"ref":"p251","source":"Πλὴν Ἐπάλαιε, φησὶ, μετὰ Ἰακὼβ ὁ ἄνθρωπος ἕως πρωΐ, καὶ εἶδεν ὅτι οὐ δύναται πρὸς αὐτόν. Ἀκούεις, ὅπως ἐν νυκτὶ γέγονεν ἡ πάλη; Ἠλέγχετο δὲ πίπτων καὶ νικώμενος, ὅτι τὰ ἀνέφικτα ἐζήτει, θεομαχεῖν ᾑρημένος, καὶ περισσεύεσθαι τοῦ πάντα ἰσχύοντος Θεοῦ. Τοῦτο, οἶμαι, ἐστὶν, ὅπερ ἔφη ψάλλων καὶ ὁ θεσπέσιος Δαβὶδ περὶ τῶν ἐξ Ἰσραὴλ, ὅτι δεινὰ κατὰ τῆς ἑαυτῶν κεφαλῆς ἐσκέπτοντο, ἵνα μὴ λέγοιμι Χριστοῦ· Διελογίσαντο βουλὴν ἣν οὐ μὴ δύνωνται στῆσαι. Ἐμαχαίσατο τοίνυν ὁ Ἰσραὴλ τῷ Χριστῷ, ἐν σκότῳ γεγονὼς, τουτέστι, τὸν θεῖον νοῦν εἰς φωτισμὸν οὐκ ἔχων, οὔτε μὴν τὴν διαυγάζουσαν ἡμέραν, οὔτε τὸν ἀνίσχοντα νοητῶς ἑωσφόρον ἐν ταῖς τῶν πιστευόντων καρδίαις. Διαμεμένηκε γὰρ ἀπειθὴς, καὶ ὡς ὁ προφήτης φησὶν, Ὑπομεινάντων αὐτῶν φῶς, ἐγένετο αὐτοῖς σκότος· μείναντες αὐγὴν, ἐν ἀωρίᾳ περιεπάτησαν. Ἀλλ’ ὅγε θεσπέσιος Παῦλος, τοῖς ἐν πίστει δεδικαιωμένοις, καὶ τὸν διὰ Πνεύματος πλουτισμὸν ἐκπεπλουτηκόσιν ἐπιστέλλει, λέγων· Οὐκ ἐσμὲν νυκτὸς, οὐδὲ σκότους, ἀλλ’ υἱοὶ φωτὸς καὶ ἡμέρας. Ὅτι δὲ ἀμείνους τῆς Ἰουδαίων ἀμαθίας γεγόνασι, καὶ τὸν ἐκείνοις πρέποντα παρήλασαν σκότον, ὑπεδήλου προστιθείς· Ἡ νὺξ προέκοψεν, ἡ δὲ ἡμέρα ἤγγικεν. Ἀποθώμεθα οὖν τὰ ἔργα τοῦ σκότους, καὶ ἐνδυσώμεθα τὰ ὅπλα τοῦ φωτός· ὡς ἐν ἡμέρᾳ, εὐσχημόνως περιπατήσωμεν. Οὐκοῦν, ἐν ἡμέρᾳ μὲν οἱ πιστεύσαντες, οἱ δὲ ἀπειθεῖς ὡς ἐν νυκτὶ καὶ ἐν σκότῳ μάχονται τῷ Χριστῷ. Τοῦτο πεπράχασιν οἱ ἐξ Ἰακὼβ, πλὴν ἠσθενήκασι καὶ νενίκηνται, καὶ ὀρθοποδεῖν οὐκ ἔχουσιν.","english":"But, it says, the man wrestled with Jacob until dawn, and saw that he could not prevail against him. Do you hear how the wrestling took place in the night? He was being refuted, falling and being defeated, because he was seeking the unattainable, having chosen to fight against God and to surpass the all-powerful God. This, I think, is what the divine David also said in his psalm concerning those from Israel, that they were devising terrible things against their own head, not to say against Christ: \"They devised a plan which they could not accomplish.\" So Israel fought against Christ, having been in darkness, that is, not having the divine mind for enlightenment, nor the brightening day, nor the spiritually rising morning star in the hearts of believers. For he remained disobedient, and as the prophet says, \"While they waited for light, darkness came upon them; while they waited for dawn, they walked in the night.\" But the divine Paul, writing to those justified in faith and who have fully acquired the wealth through the Spirit, says: \"We are not of night nor of darkness, but sons of light and of day.\" And that they have become better than the ignorance of the Jews and have surpassed the darkness befitting them, he indicated by adding: \"The night has advanced, and the day has drawn near.\" Therefore, let us put aside the works of darkness and put on the armor of light; let us walk decorously as in the day. So then, those who have believed are in the day, while the disobedient, as in night and darkness, fight against Christ. This is what those from Jacob did, but they have become weak and have been defeated, and they cannot stand upright.","structure":"narrative","commentary":[{"unit":"scripture","kind":"scripture","basis":"text","lemma":"Διελογίσαντο βουλὴν ἣν οὐ μὴ δύνωνται στῆσαι","severity":"info","text":"Cyril quotes a psalm verse not in the LXX as transmitted; likely a paraphrase of Ps 2:2 or a lost variant. The phrase is unattested in standard LXX manuscripts.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"scripture","kind":"scripture","basis":"text","lemma":"Ὑπομεινάντων αὐτῶν φῶς, ἐγένετο αὐτοῖς σκότος","severity":"info","text":"Cyril attributes this to 'the prophet'; it echoes Isa 59:9-10 LXX but is not a direct quotation. The source is likely a conflation of Isaianic themes of light and darkness.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"scripture","kind":"scripture","basis":"text","lemma":"Οὐκ ἐσμὲν νυκτὸς, οὐδὲ σκότους, ἀλλ’ υἱοὶ φωτὸς καὶ ἡμέρας","severity":"info","text":"Cyril cites Paul; the phrase is not verbatim in the Pauline corpus. It may be a free rendering of Rom 13:12 or Eph 5:8, or a lost homiletic tradition.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"scripture","kind":"scripture","basis":"text","lemma":"Ἡ νὺξ προέκοψεν, ἡ δὲ ἡμέρα ἤγγικεν","severity":"info","text":"Cyril attributes this to Paul; no exact parallel in the NT. Possibly a paraphrase of Rom 13:12 or a liturgical saying. The source is uncertain.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"background","kind":"background","basis":"text","lemma":"πάλη","severity":"info","text":"Cyril interprets Jacob's wrestling (Gen 32:24-28) as an allegory of Israel's struggle against Christ. The night setting symbolizes spiritual ignorance, a common patristic trope.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"reception","kind":"reception","basis":"text","lemma":"Ἰσραὴλ τῷ Χριστῷ","severity":"info","text":"Cyril reads the Jacob narrative as a type of Jewish rejection of Christ. This reflects the anti-Jewish polemic typical of Alexandrian exegesis in the 5th century.","cites":[],"named_sources":[],"dropped_cites":[]}],"ambiguities":["The psalm quotation 'Διελογίσαντο βουλὴν ἣν οὐ μὴ δύνωνται στῆσαι' is not found in the LXX; it may be a paraphrase or a variant reading.","The Pauline citations are not verbatim; their exact source is unclear, possibly from lost homilies or free paraphrase."],"confidence":"high","notes":[]},{"i":252,"ref":"p252","source":"Ἥψατο γὰρ, φησὶν, ὁ παλαίων ἄνθρωπος μετὰ τοῦ Ἰακὼβ τοῦ πλάτους τοῦ μηροῦ αὐτοῦ, καὶ ἐνάρκησε τὸ πλάτος τοῦ μηροῦ Ἰακὼβ ἐν τῷ παλαίειν αὐτὸν μετ’ αὐτοῦ. Τί δὲ δὴ ἄρα κἀντεῦθεν εἰσόμεθα, φέρε λέγωμεν. Ὡς δὲ ὁ μηρὸς ὡς ἐπίπαν παρά γε τῇ θεοπνεύστῳ Γραφῇ τὰ εἰς τέκνων γονὴν ἀναγκαῖα τοῦ σώματος ὑπεμφαίνει μόρια, καὶ αὐτὴν δὲ λοιπὸν ὡς ἐκ τούτου τὴν γονήν. Περὶ μηροὺς γὰρ ἅπασι τὰ παιδογόνα κεῖται μέλη. Καὶ γοῦν ὁ μακάριος Ἀβραὰμ, ὅτε τὸν γνήσιον οἰκέτην γυναῖκα ληψόμενον τῷ Ἰσαὰκ εἰς τὴν τῶν ποταμῶν ἐξέπεμψε μέσην, ὀμνύειν ἐκέλευεν, οὕτω λέγων· Θὲς τὴν χεῖρά σου ὑπὸ τὸν μηρόν μου· τουτέστι, Ὄμνυθι κατὰ Θεοῦ, καὶ κατὰ τῶν ἐσομένων ἐξ ἐμοῦ, καὶ γονῆς τῆς δεσποτικῆς. Ὁ μηρὸς οὖν, τοὺς ἐκ μηρῶν σημαίνεται. Ἐνάρκησε τοίνυν ὁ μηρὸς Ἰακώβ. Ἐχώλαναν γὰρ οἱ ἐκ τῶν μηρῶν αὐτοῦ γεγονότες, τουτέστιν, οἱ ἐξ Ἰσραήλ. Καὶ μάρτυς αὐτὸς ὁ Σωτὴρ διὰ φωνῆς τοῦ Δαβὶδ, οὕτω λέγων· Υἱοὶ ἀλλότριοι ἐψεύσαντό μοι· υἱοὶ ἀλλότριοι ἐπαλαιώθησαν, καὶ ἐχώλαναν ἀπὸ τῶν τρίβων αὐτῶν. Ὅτι δὲ χωλότητα νοητὴν ὑπομεμένηκεν ὁ Ἰσραὴλ, καὶ ὁ σοφὸς ἠπίστατο Παῦλος. Γράφει γοῦν καὶ αὐτός· Διὸ τὰς παρειμένας χεῖρας, καὶ τὰ παραλελυμένα γόνατα ἀνορθώσατε, καὶ τροχιὰς ὀρθὰς ποιήσατε τοῖς ποσὶν ὑμῶν, ἵνα μὴ τὸ χωλὸν ἐκτραπῇ, ἰαθῇ δὲ μᾶλλον. Ἴασις δὲ τῆς τοιᾶσδε χωλότητος οὐκ ἂν ἑτέρως γένοιτό ποτε, πλὴν ὅτι διὰ μόνης τῆς εἰς Χριστὸν πίστεως καὶ ἀγάπης. Οἱ δὲ τὴν πίστιν οὐ προσηκάμενοι μεμενήκασιν ἐν χωλότητι, καὶ ἐν ἐκτροπῇ τοῦ πάθους, κατὰ τὴν τοῦ μακαρίου Παύλου φωνήν.","english":"He touched, it says, the wrestling man the breadth of Jacob's thigh, and the breadth of Jacob's thigh became numb while he wrestled with him. What then we shall learn from this as well, come, let us say. The thigh, as a rule, in the God-inspired Scripture indicates the parts of the body necessary for the generation of children, and indeed generation itself from this. For the procreative members lie in the region of the thighs for all. And indeed the blessed Abraham, when he sent the faithful servant to take a wife for Isaac into the midst of the rivers, commanded him to swear, speaking thus: Place your hand under my thigh; that is, Swear by God, and by those who will come from me, and by the master's lineage. The thigh, therefore, signifies those from the thighs. So Jacob's thigh became numb. For those born from his thighs became lame, that is, those from Israel. And the Saviour himself is witness through the voice of David, speaking thus: Alien sons lied to me; alien sons grew old, and became lame from their paths. And that Israel has suffered a spiritual lameness, the wise Paul also knew. He himself writes therefore: Therefore straighten the relaxed hands and the paralyzed knees, and make straight paths for your feet, so that the lame may not be turned aside, but rather be healed. Healing of such lameness could never come otherwise, except only through faith in Christ and love. And those who have not accepted faith have remained in lameness, and in the turning aside of the affliction, according to the voice of the blessed Paul.","structure":"narrative","commentary":[{"unit":"term","kind":"term","basis":"text","lemma":"μηρός","severity":"info","text":"Cyril interprets 'thigh' (μηρός) as a biblical symbol for the reproductive organs and, by extension, for progeny and lineage. This allegorical reading is central to his argument that Jacob's lameness signifies Israel's spiritual failing.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"scripture","kind":"scripture","basis":"text","lemma":"Θὲς τὴν χεῖρά σου ὑπὸ τὸν μηρόν μου","severity":"info","text":"Cyril alludes to Abraham's instruction to his servant in Genesis 24:2-3, where placing a hand under the thigh accompanies an oath. This supports his symbolic reading of 'thigh' as representing descendants.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"scripture","kind":"scripture","basis":"text","lemma":"Υἱοὶ ἀλλότριοι ἐψεύσαντό μοι· υἱοὶ ἀλλότριοι ἐπαλαιώθησαν, καὶ ἐχώλαναν ἀπὸ τῶν τρίβων αὐτῶν","severity":"info","text":"Cyril attributes this quotation to David (i.e., the Psalms), but it does not correspond verbatim to any known psalm verse. It may be a loose citation or a conflation, possibly from a Septuagint variant or a lost source.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"scripture","kind":"scripture","basis":"text","lemma":"Διὸ τὰς παρειμένας χεῖρας, καὶ τὰ παραλελυμένα γόνατα ἀνορθώσατε","severity":"info","text":"Cyril cites Paul (Hebrews 12:12? — not a canonical reference) to support the idea of spiritual lameness and its healing through faith. The exact source is uncertain; it may be a paraphrase or a non-canonical Pauline tradition.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"background","kind":"background","basis":"text","lemma":"χωλότητα νοητὴν","severity":"info","text":"Cyril distinguishes between physical lameness and 'spiritual lameness' (χωλότητα νοητὴν), a metaphorical condition of Israel's deviation from true faith. This reflects his allegorical method, common in Alexandrian exegesis.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"reception","kind":"reception","basis":"text","lemma":"Ἴασις ... διὰ μόνης τῆς εἰς Χριστὸν πίστεως καὶ ἀγάπης","severity":"info","text":"Cyril asserts that healing from spiritual lameness comes only through faith in Christ and love, a soteriological claim that aligns with his Christological focus and anti-Jewish polemic, typical of his commentary.","cites":[],"named_sources":[],"dropped_cites":[]}],"ambiguities":["The source of the Davidic quotation is uncertain; it may be a conflation or a non-extant variant. The Pauline citation is also unattested in the canonical epistles, possibly a paraphrase or apocryphal."],"confidence":"high","notes":[]},{"i":253,"ref":"p253","source":"Αἴνιγμα δὴ οὖν τῆς Ἰσραὴλ χωλότητος νοητῆς, τὸ συμβεβηκὸς τῷ Ἰακὼβ περὶ μηρὸν πάθος ἐν τῷ παλαίειν αὐτόν. Πλὴν ὅτι ψευδοεπήσαιμεν ἂν οὔ τί που, διαβεβαιούμενοί τε καὶ λέγοντες, ὅτι τοῖς ἐν νυκτὶ καὶ σκοτεινὸν ἔχουσι νοῦν ἀντιφέρεται τρόπον τινὰ καὶ προσπαλαίει Χριστὸς, παραλύων εἰς χωλότητα τὴν πνευματικὴν, ἀναμάθοι τις ἂν οὐδὲν ἧττον εὐκόλως καὶ διὰ τῶν ἐφεξῆς. Ἔφη γὰρ τῷ Ἰακὼβ ὁ προσπαλαίων ἄνθρωπος· Ἀπόστειλόν με· ἀνέβη γὰρ ὁ ὄρθρος. Συνίης, ὅπως οὐκ ἀνέχεται παλαίειν διαυγαζούσης ἡμέρας. Οὐ γὰρ μάχεται τοῖς ἐν φωτὶ γεγονόσι. Οἷς ἂν εἴη πρέπον, τοῖς εἰς τοῦτο λαμπρότατον διεληλυθόσι, καὶ τὸ φάναι λοιπόν· Ὁ Θεὸς, ὁ Θεός μου, πρὸς σὲ ὀρθρίζω. Καὶ πρός γε δὴ τοῦτο, τὸ, Πρωῒ εἰσακούσῃ τῆς φωνῆς μου, πρωῒ παραστήσομαί σοι, καὶ ἐπόψεις με. Ἀνίσχοντος γὰρ κατὰ νοῦν ἡμῖν τοῦ τῆς δικαιοσύνης φωτὸς, τουτέστι Χριστοῦ, καὶ νοητὴν ἐν καρδίαις ἡμῶν ἱέντος αὐγὴν, τότε δὴ, τότε καὶ μάλα λαμπροὶ παραστησόμεθα τε αὐτῷ διὰ τῆς εἰς ἅπαν ἐπιεικείας, καὶ τῆς ἄνωθεν ἐποπτείας ἑαυτοὺς ἀποφανῶμεν ἀξίους· Ὀφθαλμοὶ γὰρ Κυρίου, φησὶν, ἐπὶ δικαίους. Ὄρθρου δὴ οὖν ἀνίσχοντος ἤδη, καταλύει τὴν πάλην. Θέα δὴ ὅπως οἰκονομικῶς καὶ εὐτεχνέστατα λίαν διδάσκει τὸν Ἰακὼβ ἀποφοιτᾶν ἐθέλοντα, μεταποιεῖσθαί τε καὶ λίαν ἐπιθυμεῖν ἐπιδοῦναι τῶν ἀναγκαίων εἰς σωτηρίαν αὐτῷ. Ὁ γὰρ ὅλως νενικηκὼς, καὶ ἀποστῆναι δυνάμενος, κἂν εἰ μὴ μεθοῖτο τυχὸν ὁ νενικημένος, ἐξουσίαν δὲ ὥσπερ ἐπιδιδοὺς τοῦ, εἴπερ ἕλοιτο, καὶ ἀπρὶξ ἔχεσθαι τυχὸν, Ἀπόστειλόν με, φησί.","english":"A riddle, then, of the spiritual lameness of Israel is the incident that happened to Jacob concerning his thigh while he was wrestling. Yet we would not be speaking falsely anywhere, I think, in affirming and saying that Christ in a certain way contends and wrestles with those who have a dark mind in the night, paralyzing them into spiritual lameness, as one might readily learn also from what follows. For the wrestling man said to Jacob: \"Let me go, for the dawn has risen.\" Do you understand how he does not endure wrestling when the day is breaking? For he does not fight with those who have come into the light. To those who have passed into this most brilliant state, it would be fitting to say: \"O God, my God, I rise early for you.\" And with regard to this, the saying: \"Early you will hear my voice; early I will stand before you, and you will look upon me.\" For when the light of righteousness, that is Christ, rises in our mind and sends a spiritual ray into our hearts, then, indeed, then we will stand before him most brilliantly through complete gentleness, and show ourselves worthy of his oversight from above. For it says: \"The eyes of the Lord are upon the righteous.\" So when the dawn has already risen, he ends the wrestling. See then how skillfully and very artfully he teaches Jacob, who wishes to depart, to change and to desire greatly to provide what is necessary for his salvation. For the one who has completely conquered and is able to withdraw, even if the conquered one does not happen to change, yet granting authority, as it were, to him, if he should choose, to hold on tightly, says: \"Let me go.","structure":"narrative","commentary":[{"unit":"sense","kind":"sense","basis":"text","lemma":"αἴνιγμα","severity":"info","text":"Cyril calls the thigh incident an 'αἴνιγμα' (riddle) of Israel's spiritual lameness, interpreting the physical narrative as an allegory for Christ's struggle with those in spiritual darkness.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"scripture","kind":"scripture","basis":"text","lemma":"Ἀπόστειλόν με· ἀνέβη γὰρ ὁ ὄρθρος","severity":"info","text":"Cyril quotes the wrestling man's words to Jacob: 'Let me go, for the dawn has risen.' This is a paraphrase of Genesis 32:26 (LXX), where the angel says 'Ἀπόστειλόν με, ἀνέβη γὰρ ὁ ὄρθρος'.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"scripture","kind":"scripture","basis":"text","lemma":"Ὁ Θεὸς, ὁ Θεός μου, πρὸς σὲ ὀρθρίζω","severity":"info","text":"Cyril cites a liturgical or psalm-like phrase: 'O God, my God, I rise early for you.' This echoes Psalm 5:4 (LXX) 'πρὸς σὲ ὀρθρίζω' and Psalm 57:9 (LXX) 'ὀρθρίζω πρὸς σέ'.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"scripture","kind":"scripture","basis":"text","lemma":"Πρωῒ εἰσακούσῃ τῆς φωνῆς μου, πρωῒ παραστήσομαί σοι, καὶ ἐπόψεις με","severity":"info","text":"Cyril quotes: 'Early you will hear my voice; early I will stand before you, and you will look upon me.' This is not a direct biblical verse but a composite of phrases from Psalms (e.g., Psalm 5:4, 88:14 LXX).","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"scripture","kind":"scripture","basis":"text","lemma":"Ὀφθαλμοὶ γὰρ Κυρίου, φησὶν, ἐπὶ δικαίους","severity":"info","text":"Cyril quotes: 'The eyes of the Lord are upon the righteous.' This is a paraphrase of Psalm 34:16 (LXX) 'οἱ ὀφθαλμοὶ Κυρίου ἐπὶ τοὺς δικαίους'.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"background","kind":"background","basis":"text","lemma":"πάλην","severity":"info","text":"Cyril interprets the wrestling (πάλη) as an allegory for Christ's struggle with those in spiritual darkness, ending at dawn (ὄρθρος), symbolizing the light of righteousness (Christ). This reflects Alexandrian exegetical tradition.","cites":[],"named_sources":[],"dropped_cites":[]}],"ambiguities":["The exact biblical source for the phrase 'Πρωῒ εἰσακούσῃ τῆς φωνῆς μου, πρωῒ παραστήσομαί σοι, καὶ ἐπόψεις με' is unclear; it may be a composite or a liturgical adaptation."],"confidence":"high","notes":[]},{"i":254,"ref":"p254","source":"Τούτῳ προσεοικὸς εὑρήσομεν τὸ πρὸς Μωσέα παρὰ Θεοῦ σοφῶς τε καὶ οἰκονομικῶς εἰρημένον. Ἐβούλετο μὲν γὰρ εἰδωλολατροῦντα κατὰ τὴν ἔρημον (μεμοσχοποίηκε γὰρ) ἐξαιτῆσαι δίκας τὸν ἀπόπληκτον Ἰσραήλ. Ἐφιεὶς δὲ ὥσπερ τῷ μακαρίῳ Μωσεῖ, κατακωλύειν, εἰ βούλοιτο, τὴν ὀργὴν, καὶ τὰς ὑπὲρ τῶν ἡμαρτηκότων ποιεῖσθαι λιτὰς, Λελάληκα πρὸς σὲ, φησὶν, ἅπαξ καὶ δὶς, λέγων· Ἑώρακα τὸν λαὸν τοῦτον, καὶ ἰδοὺ λαὸς σκληροτράχηλός ἐστιν· ἔασόν με, ἐξολοθρεύσω αὐτοὺς, καὶ ἐξαλείψω τὸ ὄνομα αὐτῶν ὑποκάτωθεν τοῦ οὐρανοῦ, καὶ ποιήσω σε εἰς ἔθνος μέγα. Ἐπειδὴ δὲ συνῆκεν ὁ Μωσῆς τῆς θείας ἡμερότητος τὴν οἰκονομίαν, ἐπὶ τὸ κωλύειν ἔρχεται, καί φησιν· Εἰ μὲν ἀφῇς αὐτοῖς ἁμαρτίαν, ἄφες· εἰ δὲ μὴ, κἀμὲ ἐξάλειψον ἐκ τῆς βίβλου ταύτης ἧς ἔγραψας. Οὐκοῦν κατὰ τοιόνδε τρόπον πρὸς Ἰακὼβ εἴρηται τὸ, Ἀπόστειλόν με, παρὰ τοῦ παλαίοντος πρὸς αὐτόν. Ὁ δὲ τάχυ που συνιεὶς τίς ὁ παλαίων ἐστὶ, καὶ ἐν αἰσθήσει λοιπὸν τοῦ παντὸς γεγονὼς πράγματος, μεταποιεῖται λίαν, καί φησιν· Οὐ μή σε ἀνῶ, ἐὰν μή με εὐλογήσῃς. Ηὐλόγηται δὲ, καὶ γέγονεν αὐτῷ τῆς εὐλογίας ὁ τρόπος, ὁ ἐξ ὀνόματος τοῦ πρώτου πρὸς ἕτερον μεταβιβασμός. Οὐ κληθήσεται γὰρ, φησὶν, ἔτι τὸ ὄνομά σου Ἰακὼβ, ἀλλ’ ἢ Ἰσραὴλ ἔσται τὸ ὄνομά σου· τοῦ μὲν Ἰακὼβ σημαίνοντος τὸν πτερνίζοντα, τουτέστι, τὸν εὐδρανῆ καὶ νηφάλιον εἰς τὸ δύνασθαι κατορθοῦν ἃ δεῖ· τοῦ δὲ Ἰσραὴλ νοῦν ὁρῶντα Θεὸν ἑρμηνευομένου. Τίς οὖν ὁ λόγος, φέρε δὴ λέγωμεν, βραχὺ τὴν ἀφήγησιν ἀνόπιν ἀνασειράζοντες.","english":"We will find something similar to this in what was wisely and economically said by God to Moses. For He wished to exact punishment from the demented Israel, who were idolatrous in the desert (for they had made the calf). But, as if instructing the blessed Moses to restrain the anger, if he wished, and to make supplication on behalf of the sinners, He says, \"I have spoken to you once and twice, saying, 'I have seen this people, and behold, they are a stiff-necked people; let me alone, I will destroy them, and I will wipe out their name from under heaven, and I will make you into a great nation.'\" But when Moses understood the economy of the divine gentleness, he proceeds to restrain Him and says, \"If you forgive them their sin, forgive; but if not, then erase me also from this book which you have written.\" Therefore, in a similar manner, the words \"Send me\" were said to Jacob by the one wrestling with him. But he, quickly understanding who the wrestler was, and having come to a perception of the whole matter, changes his attitude greatly and says, \"I will not let you go unless you bless me.\" He was blessed, and the manner of the blessing for him was the transfer of his name from the first to the other. For it says, \"Your name will no longer be called Jacob, but rather Israel will be your name,\" Jacob meaning \"the one who supplants,\" that is, the one vigorous and sober in ability to accomplish what must be done, and Israel being interpreted as \"one who sees God.\" What then is the meaning? Come, let us say, briefly drawing the narrative back.","structure":"narrative","commentary":[{"unit":"scripture","kind":"scripture","basis":"text","lemma":"Λελάληκα πρὸς σὲ, φησὶν, ἅπαξ καὶ δὶς, λέγων· Ἑώρακα τὸν λαὸν τοῦτον, καὶ ἰδοὺ λαὸς σκληροτράχηλός ἐστιν· ἔασόν με, ἐξολοθρεύσω αὐτοὺς, καὶ ἐξαλείψω τὸ ὄνομα αὐ","severity":"info","text":"Cyril paraphrases a divine speech to Moses not found verbatim in the LXX; it likely conflates Exod 32:9–10 and Num 14:11–12, adapting the motif of divine anger and intercession.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"scripture","kind":"scripture","basis":"text","lemma":"Εἰ μὲν ἀφῇς αὐτοῖς ἁμαρτίαν, ἄφες· εἰ δὲ μὴ, κἀμὲ ἐξάλειψον ἐκ τῆς βίβλου ταύτης ἧς ἔγραψας.","severity":"info","text":"Moses’ reply echoes Exod 32:31–32 but is freely adapted; the phrase ‘erase me from this book’ is a haggadic expansion not in the biblical text.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"term","kind":"term","basis":"glossary","lemma":"πτερνίζοντα","severity":"info","text":"Cyril glosses Ἰακώβ as ‘the one who supplants’ (πτερνίζοντα), a standard etymology from Gen 25:26, but adds ‘vigorous and sober’ (εὐδρανῆ καὶ νηφάλιον), a moralizing expansion.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"term","kind":"term","basis":"glossary","lemma":"νοῦν ὁρῶντα Θεὸν","severity":"info","text":"Cyril interprets Ἰσραήλ as ‘one who sees God’ (νοῦν ὁρῶντα Θεόν), a common patristic etymology (cf. Philo, Leg. 3.212), linking the name change to spiritual vision.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"background","kind":"background","basis":"text","lemma":"μεμοσχοποίηκε γὰρ","severity":"info","text":"The reference to the golden calf (Exod 32) is introduced as a parenthetical explanation of Israel’s idolatry; Cyril uses the verb μεσχοποιέω, a rare term for ‘make a calf’.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"structure","kind":"structure","basis":"text","lemma":"Τούτῳ προσεοικὸς εὑρήσομεν","severity":"info","text":"Cyril opens with a comparative link to the preceding Jacob narrative, then draws a parallel between the Moses episode and Jacob’s wrestling, using the phrase ‘in a similar manner’ (κατὰ τοιόνδε τρόπον).","cites":[],"named_sources":[],"dropped_cites":[]}],"ambiguities":["The exact biblical source of the divine speech to Moses is unclear; Cyril may be combining or paraphrasing multiple passages.","The phrase ‘erase me from this book’ is not in the LXX; its origin is uncertain, possibly from a lost haggadic tradition."],"confidence":"high","notes":[]},{"i":255,"ref":"p255","source":"δ. Παλαίσας ὁ Ἰακὼβ καὶ νενικημένος, καὶ παθὼν ἐν σκότῳ τὴν νάρκωσιν, τὴν ἐν μηρῷ δηλονότι, λοιπὸν ἀντέχεται τοῦ παλαίοντος ὡς εἰρηνικῶς, διαυγάζοντος φωτὸς, καὶ ὄρθρου λοιπὸν ἤδη γεγονότος· ἐξεβιάζετο δὲ ὥσπερ εἰς εὐλογίας αὐτὸν, καὶ δὴ καὶ ηὐλόγηται· μετωνόμασται γὰρ Ἰσραήλ. Ἀντεξάγων γὰρ ὥσπερ ὁ Ἰσραὴλ τῷ Ἐμμανουὴλ τὸ ἀπειθὲς καὶ δυσάγωγον, πλὴν ὡς ἐν ἀγνοίᾳ καὶ σκότῳ, τῷ τῆς ἀμαθίας, φημί. Πεπώρωτο γάρ· ἐπέγνω μόλις ἀνίσχοντος καὶ αὐτῷ κατὰ νοῦν τοῦ θείου φωτός. Ηὐλόγηταί τε παρὰ Χριστοῦ, εἰ καὶ μὴ ἅπας τυχὸν, ἀλλ’ οὖν ἐν μοίρᾳ τινὶ τῶν πεπιστευκότων. Γέγονε γὰρ λεῖμμα κατ’ ἐκλογὴν χάριτος τῷ Ἰσραὴλ, κατὰ τὸ γεγραμμένον, καὶ πεπιστεύκασι τῶν Ἰουδαίων οὐκ ὀλίγοι τὸν ἀριθμόν. Καὶ πρό γε τῶν ἄλλων οἱ θεσπέσιοι μαθηταὶ, οἳ ποτὲ μὲν ἦσαν Ἰακὼβ, τὸ ἀδρανὲς ἔχοντες ἐν νόμῳ, καὶ οἱονεὶ πτερνίζοντες, περιπνεύοντές τε γοργῶς, καὶ ὅτι μάλιστα παραιτούμενοι τὸ προσκρούειν Θεῷ. Ἄμεμπτοι γὰρ ἦσαν κατὰ δικαιοσύνην τὴν ἐν τῷ νόμῳ. Γεγόνασι δὲ μετὰ τοῦτο καὶ Ἰσραὴλ, τουτέστι, μετακεχωρήκασιν εἰς νοῦν ὁρῶντα Θεὸν λοιπόν. Τὸ γὰρ εἰδέναι Χριστὸν, τίς δὴ ἄρα, καὶ πόθεν γέγονε καθ’ ἡμᾶς, ἢ ποῖος αὐτῷ τῆς μετὰ σαρκὸς οἰκονομίας ὁ τρόπος· τοῦτο εἶναί φημι, τῆς ἀληθοῦς θεοπτείας τὸ φῶς εἰσδέξασθαι κατὰ νοῦν. Ὅτι δὲ μείζων, καὶ προφερεστέρα, καὶ ἀσυγκρίτως ἀμείνων τῆς ἐν νόμῳ πολιτείας ἡ περὶ Θεοῦ γνῶσις, πληροφορήσει λέγων αὐτὸς δι’ ἑνὸς τῶν προφητῶν· Ὅτι ἔλεον θέλω, καὶ οὐ θυσίαν· καὶ ἐπίγνωσιν Θεοῦ, ἢ ὁλοκαυτώματα.","english":"Jacob wrestled and was defeated, and having suffered numbness in the dark—that is, in the thigh—he then clung to the wrestler as to a peaceful one, as light was dawning and morning had already come. He was compelled, as it were, to receive blessings from him, and indeed he was blessed; for he was renamed Israel. For Israel, as it were, brought forth to Emmanuel the disobedient and unruly, yet as in ignorance and darkness—that is, the darkness of ignorance, I mean. He was hardened; he barely recognized the divine light as it rose in his mind. And he was blessed by Christ, even if not entirely, yet at least in some portion of those who believed. For a remnant was left to Israel by election of grace, according to what is written, and not a few of the Jews in number believed. And before the others, the divine disciples, who once were Jacob, having weakness in the law and, as it were, tripping, swiftly breathing, and especially avoiding offense to God—for they were blameless according to the righteousness of the law—after this became also Israel, that is, they passed over into a mind that now sees God. For to know Christ—who he is, and whence he came among us, or what manner of his economy with flesh—this, I say, is to receive the light of true contemplation of God into the mind. And that the knowledge of God is greater, more excellent, and incomparably better than the way of life under the law, he himself will confirm through one of the prophets, saying: \"I desire mercy, not sacrifice; and knowledge of God, rather than whole burnt offerings.","structure":"narrative","commentary":[{"unit":"term","kind":"term","basis":"glossary","lemma":"Ἰσραήλ","severity":"info","text":"Cyril etymologizes Israel as 'a mind that sees God' (νοῦν ὁρῶντα Θεόν), a standard patristic interpretation of the name.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"scripture","kind":"scripture","basis":"text","lemma":"ἔλεον θέλω, καὶ οὐ θυσίαν","severity":"info","text":"Cyril cites a prophetic saying: 'I desire mercy, not sacrifice; and knowledge of God, rather than whole burnt offerings.' This is not a direct biblical quotation but a paraphrase of Hos 6:6 or similar prophetic sentiment.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"background","kind":"background","basis":"text","lemma":"λεῖμμα","severity":"info","text":"The 'remnant' (λεῖμμα) refers to Jewish Christians, a theme in Cyril's exegesis of Israel's transformation into the Church.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"structure","kind":"structure","basis":"text","lemma":"Παλαίσας","severity":"info","text":"The passage moves from Jacob's wrestling (Gen 32:24-32) to a typological identification of Jacob with pre-Christian Israel and the disciples, then to a contrast between law and gospel.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"reception","kind":"reception","basis":"text","lemma":"Ἐμμανουήλ","severity":"info","text":"Cyril uses 'Emmanuel' (Ἐμμανουήλ) for Christ, reflecting the Septuagintal title from Isa 7:14 and its Christological interpretation.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"caution","kind":"caution","basis":"text","lemma":"πεπώρωτο","severity":"caution","text":"The verb 'was hardened' (πεπώρωτο) may refer to Israel's spiritual blindness or to a specific biblical episode; Cyril's application is allegorical and not tied to a single narrative.","cites":[],"named_sources":[],"dropped_cites":[]}],"ambiguities":["The phrase 'τὸ ἀδρανὲς ἔχοντες ἐν νόμῳ' could mean either 'having weakness in the law' (i.e., being weak under the law) or 'having weakness regarding the law'; the translation takes it as the former.","The identity of the 'prophet' cited at the end is not specified; it may be a conflation of Hosea or Malachi."],"confidence":"high","notes":[]},{"i":256,"ref":"p256","source":"Καὶ Παῦλος, ὡς γεγένητο μὲν κατὰ δικαιοσύνην τὴν ἐν νόμῳ, λαμπρός τε καὶ ἄμεμπτος· Ἡγεῖται δὲ τὰ τοιαῦτα ζημίαν, διὰ τὸ ὑπερέχον τῆς γνώσεως τοῦ Χριστοῦ. Ὅτι δέ ἐστι καὶ τῆς ἐν ἔργοις φαιδρότητος, ἐν ἀμείνοσιν ἡ ἀκιβδήλευτος γνῶσις περὶ Χριστοῦ, σαφηνιεῖ δὴ πάλιν Τιμοθέῳ γράφων ὁ Παῦλος, γυμνάζεσθαι αὐτὸν πρὸς εὐσέβειαν· Ἡ γὰρ σωματικὴ γυμνασία πρὸς ὀλίγον ἐστὶν ὠφέλιμος, ἡ δὲ εὐσέβεια πρὸς πάντα ὠφέλιμός ἐστιν, ἐπαγγελίαν ἔχουσα ζωῆς τῆς νῦν καὶ τῆς μελλούσης. Ὡς γὰρ αὐτὸς εἴρηκεν ὁ Σωτὴρ πρὸς τὸν ἐν οὐρανοῖς Πατέρα, Αὔτη ἐστὶν ἡ αἰώνιος ζωὴ, ἵνα γινώσκωσί σε τὸν μόνον ἀληθινὸν Θεὸν, καὶ ὃν ἀπέστειλας Ἰησοῦν Χριστόν. Οὐκοῦν κἂν εἴ τις εἴη τυχὸν Ἰακὼβ, τουτέστιν, εἰ πτερνίζειν δύναιτο, καὶ διαδιδράσκειν ἀστείως καὶ νεανικῶς πᾶν ὅπερ ἐστὶ παραλύειν εἰδὸς καὶ καλοῦν εἰς ἁμαρτίαν, προκόψει διὰ Χριστοῦ καὶ εἰς σύνεσιν ἁγιοπρεπῆ. Κεκλήσεται δὲ καὶ Ἰσραὴλ, τουτέστι, Θεὸν ὁρῶν. Τότε δὴ, τότε καὶ μετὰ ἀνθρώπων ἔσται δυνατὸς, ἐνισχύσας μετὰ Θεοῦ. Οὐ γὰρ οὖν τὸ ἄναλκι κατηῤῥωστηκότος ἔργον ἂν γένοιτο τὸ εἰδέναι Θεὸν, καὶ τὴν ἐπ’ αὐτῷ γνῶσιν ἑλεῖν, εἰ καὶ ἐν ἐσόπτρῳ βλέποι καὶ αἰνίγματι· ἀλλὰ τοῦ πρὸς τοῦτο λοιπὸν ἀσθενείας ἐνηνεγμένου, ὡς δι’ οὐδενὸς μὲν ποιεῖσθαι λόγου τὰ σαρκικὰ καὶ ἐγκόσμια· γοργῷ δὲ ὥσπερ καὶ ἀκαθέκτῳ φρονήματι διᾴττειν δύνασθαι πρὸς τὸ τῷ Θεῷ δοκοῦν· ὅτι οὗτος ἔσται δυνατὸς ἐν ἀνθρώποις, καὶ ἐνισχύσει μετὰ Θεοῦ. Οὐκοῦν ηὐλόγηται μὲν ὁ θεσπέσιος Ἰακὼβ, προσελιπάρει δὲ λέγων· Ἀνάγγειλόν μοι ὄνομά σου. Καὶ εἶπε, φησίν· Ἵνα τί τοῦτο ἐρωτᾷς σὺ τὸ ὄνομά μου;","english":"And Paul, though he had become according to the righteousness of the law, brilliant and blameless, considers such things a loss because of the surpassing knowledge of Christ. That the unadulterated knowledge concerning Christ is superior even to the brightness of works will again be clarified by Paul writing to Timothy, that he should train himself for piety. For bodily training is beneficial for a short time, but piety is beneficial for everything, having a promise of life both now and in the future. For as the Savior himself said to the Father in the heavens, \"This is eternal life, that they may know you, the only true God, and Jesus Christ whom you sent.\" Therefore, even if someone were perhaps Jacob—that is, if he were able to trip up and cleverly and vigorously escape everything that is prone to paralyze and call to sin—he will advance through Christ to a holy understanding. And he will be called Israel, that is, seeing God. Then indeed, then he will be mighty among men, having grown strong with God. For it would not be the work of a cowardly and enfeebled person to know God and to grasp the knowledge of him, even if he sees as in a mirror and enigma; but rather of one who has been brought to such a point of weakness for this that he makes no account of the fleshly and worldly things, and is able to dart with a swift and irresistible mind toward what is pleasing to God. For such a one will be mighty among men and will grow strong with God. Therefore the divine Jacob was blessed, and he continued to entreat, saying, \"Tell me your name.\" And he said, it says, \"Why do you ask my name?","structure":"narrative","commentary":[{"unit":"scripture","kind":"scripture","basis":"text","lemma":"Παῦλος ... γράφων Τιμοθέῳ","severity":"info","text":"Cyril alludes to Paul's letters to Timothy, likely 1 Tim 4:7-8 or 2 Tim 4:5, where Paul urges Timothy to train in piety.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"scripture","kind":"scripture","basis":"text","lemma":"Αὕτη ἐστὶν ἡ αἰώνιος ζωὴ, ἵνα γινώσκωσί σε τὸν μόνον ἀληθινὸν Θεὸν, καὶ ὃν ἀπέστειλας Ἰησοῦν Χριστόν","severity":"info","text":"This saying of the Savior is not a direct quotation from the canonical Gospels but a paraphrase of Johannine themes (cf. John 17:3, 1 John 5:20).","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"term","kind":"term","basis":"glossary","lemma":"πτερνίζειν","severity":"info","text":"πτερνίζειν (to trip up) is a wordplay on the name Jacob (Ἰακώβ), which Cyril etymologizes as 'heel-grabber' or 'supplanter'.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"term","kind":"term","basis":"glossary","lemma":"Ἰσραὴλ, τουτέστι, Θεὸν ὁρῶν","severity":"info","text":"Cyril gives the standard patristic etymology of Israel as 'seeing God' (Ἰσραὴλ = ἰσ- + ῥαά, 'man seeing God').","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"background","kind":"background","basis":"text","lemma":"ἐν ἐσόπτρῳ βλέποι καὶ αἰνίγματι","severity":"info","text":"The phrase 'as in a mirror and enigma' echoes Platonic and Philonic language for indirect perception of divine truth, common in Alexandrian exegesis.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"structure","kind":"structure","basis":"text","lemma":"Οὐκοῦν ηὐλόγηται μὲν ὁ θεσπέσιος Ἰακὼβ, προσελιπάρει δὲ λέγων","severity":"info","text":"Cyril transitions from his own allegorical exposition back to the biblical narrative, resuming the dialogue between Jacob and the angel (Gen 32:29).","cites":[],"named_sources":[],"dropped_cites":[]}],"ambiguities":["The Greek text has minor orthographic variants (e.g., κατηῤῤωστηκότος for κατηρρωστηκότος) that do not affect sense.","The phrase 'Ἡγεῖται δὲ τὰ τοιαῦτα ζημίαν' is ambiguous: it could mean 'he considers such things a loss' or 'he leads such things to loss'; the translation takes the former."],"confidence":"high","notes":[]},{"i":257,"ref":"p257","source":"Οὐκ ἀπαγγέλλει δὲ τοὔνομα Θεὸς, ὅτι κατὰ φύσιν ἐστὶ, καὶ διὰ τούτου δεικνύς. Ὄνομα μὲν γὰρ ὡς ἀνθρώπῳ τυχὸν ἰδικῶς οὐδὲν ἂν εἴη Θεῷ· πλὴν ἐξ ὧν εἶναι πέφυκε πολλαχῶς ὀνομάζεται. Φῶς γὰρ, καὶ ζωὴ, καὶ δύναμις, καὶ ἀλήθεια, μονογενὴς, καὶ ἀπαύγασμα, καὶ χαρακτὴρ τοῦ γεννήσαντος, ἔλεος, καὶ σοφία, καὶ δικαιοσύνη, καὶ ἀπολύτρωσις. Συνιεὶς δὲ δὴ πάλιν ὁ μακάριος Ἰακὼβ, ὅτι Θεὸς ἂν εἴη λοιπὸν, ᾧ μηδὲν ὄνομα προσκέοιτο ἂν ἰδικῶς, ἐκάλεσε τὸ ὄνομα τοῦ τόπου ἐκείνου, Εἶδος Θεοῦ. Εἶδον γὰρ Θεὸν πρόσωπον πρὸς πρόσωπον, φησὶ, καὶ ἐσώθη ἡ ψυχή μου. Ἄθρει δὴ οὖν ὅπως γέγονεν Ἰσραὴλ, τουτέστι, Θεὸν ὁρῶν. Ἀνθρώπου παλαίοντος, ἑώρα, φησὶ, τὸν Θεὸν πρόσωπον πρὸς πρόσωπον, καὶ σεσῶσθαι τὴν ἑαυτοῦ ψυχήν. Ἡ γάρ τοι γνῶσις ἡ ἐπὶ Χριστῷ, χρῆμά ἐστι σωτήριον. Θεὸς οὖν ἄρα καὶ μετὰ σαρκὸς ὁ Λόγος. Θεὸν γὰρ ἑωρακέναι φησὶ πρόσωπον πρὸς πρόσωπον ὁ πατριάρχης Ἰακώβ. Ἀνατείλαντος δὲ τοῦ ἡλίου, Παρῆλθε, φησὶ, τὸ εἶδος τοῦ Θεοῦ· αὐτὸς δὲ ἐπέσκαζε τῷ μηρῷ. Ὡς γὰρ ἔφην ἤδη, πεφωτισμένων τῶν Ἰουδαίων, πέπαυται μὲν ἡ πάλη. Παρήλασε δὲ καὶ τὸ εἶδος τοῦ Θεοῦ, τουτέστιν, ἀναβέβηκεν εἰς οὐρανοὺς ὁ Χριστός. Οὐκ ἀπήλλακται δὲ χωλότητος ὁ Ἰσραήλ. Σέσωσται γὰρ οὐχ ἅπας. Πάσχει δὲ ὥσπερ διὰ τῶν ἀπειθούντων ἐπὶ τὸ μὴ εἰς ἅπαν ὀρθοποδεῖν. Μετωνόμασται τοίνυν Ἰσραὴλ, καὶ εἰς νοῦν ὁρῶντα Θεὸν ὁ πτερνιστὴς μετεγράφετο. Καὶ τί μετὰ τοῦτο πάλιν; Καὶ Ἰακὼβ ἀπαίρει, φησὶν, εἰς σκηνὰς, καὶ ἐποίησεν ἑαυτῷ οἰκίας, καὶ τοῖς κτήνεσιν ἑαυτοῦ ἐποίησε σκηνάς. Διὰ τοῦτο ἐκάλεσε τὸ ὄνομα τοῦ τόπου ἐκείνου, Σκηναί.","english":"The name \"God\" does not announce that He is according to nature, and through this it shows this. For there would be no name for God as there is for a man, as it were individually; but from the things He is by nature, He is named in many ways. For He is called light, and life, and power, and truth, only-begotten, and radiance, and character of the begetter, mercy, and wisdom, and justice, and redemption. And again the blessed Jacob, understanding that He was God, to whom no name would be individually applied, called the name of that place \"Form of God.\" For he says, \"I saw God face to face, and my soul was saved.\" Observe then how he became Israel, that is, \"seeing God.\" As a man wrestling, he says, he saw God face to face, and his own soul was saved. For knowledge concerning Christ is a saving thing. Therefore the Word is God even with flesh. For the patriarch Jacob says he saw God face to face. And when the sun rose, he says, \"The form of God passed by,\" and he himself limped on his thigh. For as I have already said, when the Jews were enlightened, the wrestling ceased. And the form of God also passed by, that is, Christ ascended into the heavens. But Israel is not freed from lameness. For he is not entirely saved. And he suffers, as it were, through those who disobey, so as not to walk straight in every respect. Therefore he was renamed Israel, and the supplanter was changed into one who sees God in mind. And what again after this? And Jacob departs, it says, to tents, and he made houses for himself, and for his cattle he made tents. For this reason he called the name of that place \"Tents.","structure":"narrative","commentary":[{"unit":"sense","kind":"sense","basis":"text","lemma":"","severity":"info","text":"Cyril argues that the name 'God' does not reveal the divine essence; rather, God is named from His attributes (light, life, power, etc.). This reflects the apophatic tradition that God's essence is beyond naming.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"scripture","kind":"scripture","basis":"text","lemma":"Εἶδος Θεοῦ","severity":"info","text":"Cyril alludes to Jacob's naming of the place 'Form of God' (Gen 32:30 LXX: Εἶδος Θεοῦ) and the statement 'I saw God face to face' (Gen 32:30). The wrestling match (Gen 32:24-29) is interpreted typologically.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"term","kind":"term","basis":"text","lemma":"Ἰσραήλ","severity":"info","text":"Cyril etymologizes 'Israel' as 'seeing God' (ὁρῶν Θεόν), a common patristic etymology (cf. Philo, Leg. All. 3.15). This supports his typological reading of Jacob's transformation.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"background","kind":"background","basis":"text","lemma":"","severity":"info","text":"The reference to 'the Jews were enlightened' and 'the form of God passed by' reflects Cyril's supersessionist view: the Law (wrestling) ceases with Christ's ascension, but Israel remains 'lame' due to disobedience.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"structure","kind":"structure","basis":"text","lemma":"","severity":"info","text":"The passage moves from a general theological statement on divine names, to a typological exegesis of Jacob's wrestling (Gen 32), then to a post-ascension allegory of Israel's condition, ending with Jacob's departure to 'Tents' (Σκηναί).","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"caution","kind":"caution","basis":"text","lemma":"","severity":"caution","text":"The English draft translates 'Ἰσραὴλ' as 'Israel' but Cyril's etymology 'ὁρῶν Θεόν' is lost in translation. The phrase 'εἰς νοῦν ὁρῶντα Θεὸν' is rendered 'one who sees God in mind', which may obscure the etymological play.","cites":[],"named_sources":[],"dropped_cites":[]}],"ambiguities":["The phrase 'παρήλασε δὲ καὶ τὸ εἶδος τοῦ Θεοῦ' could mean 'the form of God passed by' or 'the form of God drove past'; Cyril interprets it as Christ's ascension.","The reference to 'tents' (Σκηναί) alludes to the place name Succoth (Gen 33:17), but Cyril does not explicitly cite the biblical verse."],"confidence":"high","notes":[]},{"i":258,"ref":"p258","source":"Ἀκούεις ὅπως κατῴκησεν ἐν σκηναῖς. Σημεῖον δ’ ἂν γένοιτο καὶ τοῦτο σαφὲς τῆς εἰς τὸ ἄμεινον μεταδρομῆς τῆς εἰς Ἰσραὴλ διανοίας. Σκηνοποιήσας γὰρ ἤδη, καὶ κατῴκησεν ἐν αὐταῖς. Νοῦ γὰρ ἤδη βλέποντος καὶ θεοπτείας ἠξιωμένου, καὶ ταῖς εἰς τὸ ἄμεινον ἐπιδόσεσιν εἰς τελειότητα τεθραμμένου τε καὶ ἀναθέοντος, καρπὸς ἂν γένοιτο παρὰ Θεῷ τίμιος, τὸ δι’ οὐδενὸς μὲν ἔτι ποιεῖσθαι λόγου τὰ ἐν τῷδε τῷ κόσμῳ πράγματα, παροικίαν δὲ μᾶλλον οἴεσθαι τὴν ἐν σώματι ζωήν. Νοῦς γὰρ οὗτος ἁγιοπρεπὴς καὶ πολιτείας ἐξαιρέτου καὶ ἀνῳκισμένης μήνυσις ἀκριβής. Πείθοιο δ’ ἂν εἰς τοῦτο λοιπὸν ὑπεροχῆς ἀφιγμένου καὶ ψάλλοντος τοῦ μακαρίου Δαβίδ· Ἄνες μοι, ὅτι πάροικος ἐγώ εἰμι ἐν τῇ γῇ καὶ παρεπίδημος, καθὼς πάντες οἱ πατέρες μου. Γράφει δὲ καὶ ὁ Παῦλος τοῖς εἰς μέτρον ἡλικίας ἥκουσι τοῦ πληρώματος τοῦ Χριστοῦ, καὶ εἰς ἄνδρα τέλειον ἀφιγμένοις· Οὐκ ἔχομεν ὧδε μένουσαν πόλιν, ἀλλὰ τὴν μέλλουσαν ἐπιζητοῦμεν, ἧς τεχνίτης καὶ δημιουργὸς ὁ Θεός. Τὸ ἐν σκηναῖς οὖν ἄρα κατοικεῖν ἑλέσθαι τὸν θεσπέσιον Ἰακὼβ, ἤτοι τὸν Ἰσραὴλ, σημεῖον ἂν γένοιτο, καὶ οὐδενί που τάχα τῶν εὐφρονούντων ἀσυμφανὲς, τὸ παροικίαν ἡγεῖσθαι πρέπειν τὰ ἐν τῷδε τῷ κόσμῳ πράγματα, τοὺς ἀναμύοντας ἤδη πρὸς Θεὸν, καὶ τὸν νοῦν ἔχοντας ἐκλελαμπρυσμένον. Εἶτα μέτεισι εἰς Σαλὴμ πόλιν Σικίμων, ἥ ἐστιν ἐν γῇ Χαναάν· οὗ δὴ πάλιν ὁ δίκαιος ἐγυμνάζετο, τὰ ἐπὶ Δίνᾳ τῇ θυγατρὶ πεπονθὼς ἀδικήματα. Ἡ μὲν γὰρ οἷά τε νεᾶνις καὶ παρθένος ἔτι κουρίζουσα, τῆς τοῦ πατρὸς ἐξέθει σκηνῆς, τὰς τῶν ἐγχωρίων ἐποπτεύουσα θυγατέρας.","english":"You hear how he dwelt in tents. And this too would be a clear sign of the improvement of the mind of Israel, of its change for the better. For he had already made tents and dwelt in them. For when the mind already sees and has been deemed worthy of the vision of God, and has been nurtured and raised up to perfection by advances toward the better, it would be a fruit precious to God to make no account at all of the things in this world, but rather to consider life in the body a sojourn. For this mind is holy and an accurate indication of an exceptional and elevated way of life. You would be persuaded of this, finally, by one who has reached such a height and who sings, the blessed David: \"Let me go, for I am a sojourner on the earth and a stranger, as all my fathers were.\" And Paul writes to those who have reached the measure of the fullness of Christ and have arrived at perfect manhood: \"We have no abiding city here, but we seek the future one, whose craftsman and maker is God.\" Therefore, the choice of the inspired Jacob, or Israel, to dwell in tents would be a sign, and one not obscure to any of the right-minded, that it is fitting to consider the things in this world a sojourn for those who are already awakening to God and whose mind has been purified. Then he goes to Salem, a city of the Shechemites, which is in the land of Canaan; where again the righteous man was tested, having suffered the wrongs concerning his daughter Dinah. For she, being a young girl and still a maiden in her youth, went out from her father's tent to see the daughters of the locals.","structure":"narrative","commentary":[{"unit":"sense","kind":"sense","basis":"text","lemma":"κατῴκησεν ἐν σκηναῖς","severity":"info","text":"Cyril interprets Jacob's dwelling in tents as a sign of spiritual progress, where the mind, having seen God, regards earthly life as a temporary sojourn.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"scripture","kind":"scripture","basis":"text","lemma":"Ἄνες μοι, ὅτι πάροικος ἐγώ εἰμι ἐν τῇ γῇ","severity":"info","text":"Cyril cites David's words, likely from Psalm 39:12 (LXX), to illustrate the sojourner theme, though the exact verse is not given in the passage.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"scripture","kind":"scripture","basis":"text","lemma":"Οὐκ ἔχομεν ὧδε μένουσαν πόλιν","severity":"info","text":"Cyril quotes Paul, likely from Hebrews 13:14 or a similar passage, to reinforce the idea that Christians seek a future city made by God.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"background","kind":"background","basis":"text","lemma":"Σαλὴμ πόλιν Σικίμων","severity":"info","text":"Salem is a city of the Shechemites in Canaan, associated with the story of Dinah (Genesis 34), which Cyril uses to introduce the next narrative episode.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"structure","kind":"structure","basis":"text","lemma":"Εἶτα μέτεισι","severity":"info","text":"The phrase 'then he goes' marks a transition in Cyril's commentary from the allegorical interpretation of tent-dwelling to the historical narrative of Jacob at Salem.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"reception","kind":"reception","basis":"text","lemma":"τοῦ μακαρίου Δαβίδ","severity":"info","text":"Cyril refers to David as 'blessed,' a common epithet in patristic literature, indicating the reception of David as a prophetic figure in Christian tradition.","cites":[],"named_sources":[],"dropped_cites":[]}],"ambiguities":["The exact scriptural source for David's words is not specified; it may be a paraphrase of Psalm 39:12 or another passage. The identity of 'Paul's' quotation is also unclear, possibly from Hebrews or a lost Pauline fragment."],"confidence":"high","notes":[]},{"i":259,"ref":"p259","source":"Ἀνεπτόηται γὰρ ἀεὶ τὸ θῆλυ γένος εἰς τὸ ἀγαπᾷν ἐπείγεσθαι τὸν ἰσήλικα. Οὐκοῦν ἐξέθει μὲν ἡ νεᾶνις· Ἐμμὼρ δὲ αὐτὴν ὁ Σιχὲμ οὐκ ἐν κόσμῳ κατεβιάζετο. Διεπαρθένευσε γὰρ, καὶ ἀσχέτως ἤδη πως ἐπιθυμίας ἐναλοὺς, καὶ σύνοικον ἠξίου ποιεῖσθαι τὴν κόρην. Τότε δὴ, τότε Συμεὼν καὶ Λευῒ, οἱ τῆς νεάνιδος ἀδελφοὶ, παρεθήγοντο πρὸς ὀργὰς, καὶ ἀφόρητον ἐποιοῦντο τὴν ὕβριν, ἀνόσιά τε λοιπὸν καὶ κατὰ τῶν ἠδικηκότων ἐσκέπτοντο δρᾷν. Ἀναπείθουσι μὲν γὰρ τοὺς ἀπὸ Σικίμων, τὴν πατρῴαν αὐτοῖς καὶ νενομισμένην συνελέσθαι περιτομήν. Ἀπεκτόνασι δὲ παντὸς ἐλέους καὶ οἰκτιρμῶν εἰς ἅπαν ἐξῃρημένων. Ἀλλ’ ἠγανάκτει πρὸς τοῦτο λίαν ὁ θεσπέσιος Ἰακὼβ, ἐπετίμα τε λέγων· Μισητόν με πεποιήκατε, ὥστε πονηρόν με εἶναι τοῖς κατοικοῦσι τὴν γῆν. Οὐ γὰρ μεμέτρηται τοῖς ἀπεκτονόσι τὰ ἐξ ὀργῆς, οὔτε μὴν ὡς ὑπὸ πατρὶ τεθραμμένοι δικαίῳ πεφρονήκασί τι τῶν οὐκ εἰς ἅπαν ἐκτετραμμένων. Πεπορθήκασι γὰρ, ἀπεκτόνασι δὲ τοὺς συνελομένους τὰ ἴσα φρονεῖν αὐτοῖς, καὶ πίστει τεθαῤῥηκότας. Τίς οὖν ἐντεῦθεν γένοιτο ἂν εἰς ἡμᾶς ἡ ὄνησις (εἰκαιόμυθος γὰρ οὐδαμῶς ἡ θεόπνευστος Γραφὴ), φέρε δὴ λέγωμεν ὡς ἔνι.","english":"The female sex is always prone to be eager to love one of like age. So the young woman fled; but Emmor the Sichemite did not violate her with violence. For she remained a virgin, and he, already somehow caught in the grip of desire, sought to make the girl his wife. Then indeed, then Symeon and Levi, the brothers of the young woman, were provoked to anger, and considered the outrage unbearable, and thereafter planned to commit unholy acts against the wrongdoers. For they persuaded the men of Sicima to undergo the circumcision customary and ancestral to them. And they killed them, utterly devoid of any mercy or compassion. But the divine Jacob was greatly indignant at this, and rebuked them, saying: \"You have made me hateful, so that I am considered wicked by the inhabitants of the land.\" For those who killed in anger did not act with moderation, nor, as men raised under a just father, did they think anything that was not entirely perverse. For they sacked and killed those who had agreed to think the same as they did and had trusted in good faith. What benefit, then, might come to us from this? (For the divinely inspired Scripture is never frivolous), come, let us speak as best we can.","structure":"narrative","commentary":[{"unit":"sense","kind":"sense","basis":"text","lemma":"Ἀνεπτόηται","severity":"info","text":"The verb ἀνεπτόηται (from ἀναπτοέω) suggests a state of being startled or prone to impulse, here applied to the female sex's inclination to love.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"scripture","kind":"scripture","basis":"text","lemma":"Συμεὼν καὶ Λευῒ","severity":"info","text":"Cyril refers to the biblical account of Simeon and Levi's violent response to the rape of Dinah (Genesis 34). The names are given in their Greek forms.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"background","kind":"background","basis":"text","lemma":"περιτομήν","severity":"info","text":"Circumcision (περιτομή) is presented as an ancestral custom of the Shechemites, aligning with the biblical narrative where Jacob's sons demand it as a condition for marriage.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"structure","kind":"structure","basis":"text","lemma":"Τότε δὴ, τότε","severity":"info","text":"The repetition 'Τότε δὴ, τότε' (Then indeed, then) marks a rhetorical climax, emphasizing the moment of Simeon and Levi's anger and the ensuing violence.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"reception","kind":"reception","basis":"text","lemma":"εἰκαιόμυθος","severity":"info","text":"Cyril insists Scripture is never frivolous (εἰκαιόμυθος), a common patristic defense of the moral and allegorical value of seemingly problematic narratives.","cites":[],"named_sources":[],"dropped_cites":[]}],"ambiguities":["The identity of 'the young woman' (ἡ νεᾶνις) is not named in this passage but is Dinah from Genesis 34. Cyril's interpretation of her flight and Emmor's (Hamor's) non-violence may reflect a harmonizing reading."],"confidence":"high","notes":[]},{"i":260,"ref":"p260","source":"ε. Γέννησιν μὲν γὰρ γεγεννήμεθα πνευματικὴν, καὶ ἐν τέκνοις Θεοῦ τετάγμεθα διὰ Χριστοῦ. Οὐκοῦν εἰ γένοιτο ψυχὴν ἀναγεννηθεῖσαν ἤδη διὰ τοῦ ἁγίου βαπτίσματος, καὶ εἰς θυγατέρα Θεοῦ τεθειμένην, καταφθαρῆναι τυχὸν ὑπὸ τῶν τοῦτο δρᾷν εἰωθότων, ἢ εἰς τὸ φρονεῖν ἑλέσθαι τὰ σαρκικὰ παρενηνεγμένην, ἢ ὡς εἰς ἐκ τόπου διεστραμμένας ἐννοίας τὰς περὶ Θεοῦ (τοιαῦτα γὰρ ἀληθῶς τὰ τῶν ἀνοσίων αἱρετικῶν δοξάρια)· οἱ τῆς ἠδικημένης κατὰ πίστιν ἀδελφοὶ, κἂν εἰ τάξιν ἔχοιεν τὴν ἱερουργὸν, καθάπερ ἀμέλει καὶ ὁ Λευῒ, κἂν εἴτε Συμεὼν νοοῖντο τυχὸν, τουτέστιν, οἱ ἐν τάξει τῶν ὑπηκόων κείμενοι (ἑρμηνεύεται μὲν γὰρ ὑπακοὴ Συμεὼν), ἀγανακτούντων μὲν, ὅτι πεπλεόνεκταί τις τῶν κατὰ πίστιν οἰκείων αὐτοῖς· μὴ μὴν καὶ εἰς αἷμα χωρούντων ἔτι, μήτε μὴν ἀγρίας τοὺς κατεφθαρκότας ἐξαιτούντων δίκας, ἵνα μὴ ἀκούσειαν Χριστοῦ λέγοντος αὐτοῖς· Μισητόν με πεποιήκατε, ὥστε πονηρόν με εἶναι τοῖς κατοικοῦσι τὴν γῆν. Μεμνῆσθαι γὰρ ἀναγκαῖον, ὅτι καὶ αὐτὸς ὁ Σωτὴρ γυμνοῦντι τὴν μάχαιραν ἐπετίμα ποτὲ τῷ θεσπεσίῳ Πέτρῳ, λέγων· Ἀπόστρεψον τὴν μάχαιράν σου εἰς τὴν θήκην αὐτῆς· πάντες γὰρ οἱ λαβόντες μάχαιραν, ἐν μαχαίρᾳ ἀπολοῦνται. Οὐ γάρ τοι μαχαίραις ἐξοπλίζεσθαι κατ’ ἐχθρῶν πρέποι ἂν ἡμᾶς, τοὺς τῆς εἰς Θεὸν εὐσεβείας ὑπεραθλεῖν ᾑρημένους· ἀλλ’ εἶναι μὲν τληπαθεῖς, καὶ εἰ διώκειν ἕλοιντό τινες, εὐλογεῖν δὲ λοιδορουμένους, πάσχοντας μὴ ἀπηχεῖν, παραδιδόναι δὲ μᾶλλον τῷ κρίνοντι δικαίως.","english":"For we have been born a spiritual birth, and have been numbered among the children of God through Christ. Therefore, if it should happen that a soul already reborn through holy baptism and placed as a daughter of God should be corrupted, perhaps by those accustomed to doing this, or be led away to choose fleshly thoughts, or be turned aside into distorted notions concerning God (such indeed are the doctrines of the impious heretics), the brothers of the injured party in faith, even if they hold the priestly order, as indeed Levi did, or even if they be understood as Simeon, that is, those placed in the order of subjects (for Simeon is interpreted as obedience), would be indignant that one of their own in faith has been defrauded, but would not yet proceed to bloodshed, nor demand savage penalties from the corrupters, lest they hear Christ saying to them: \"You have made me hated, so that I am considered wicked by the inhabitants of the earth.\" For it is necessary to remember that the Savior himself once rebuked the divine Peter when he was baring his sword, saying: \"Put your sword back into its sheath; for all who take the sword will perish by the sword.\" For it is not fitting for us, who have chosen to contend for piety toward God, to arm ourselves with swords against enemies; but rather to be patient, and if some choose to persecute, to bless when reviled, not to cry out when suffering, but to entrust the matter to the one who judges justly.","structure":"narrative","commentary":[{"unit":"term","kind":"term","basis":"text","lemma":"Συμεών","severity":"info","text":"Cyril etymologizes Simeon as 'obedience' (ὑπακοή), a common patristic reading based on Hebrew shama‘ (to hear).","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"scripture","kind":"scripture","basis":"text","lemma":"Μισητόν με πεποιήκατε","severity":"info","text":"Cyril cites a saying of Christ not found in the canonical Gospels; it may derive from an apocryphal tradition or oral memory.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"scripture","kind":"scripture","basis":"text","lemma":"Ἀπόστρεψον τὴν μάχαιράν σου","severity":"info","text":"The rebuke to Peter echoes Matthew 26:52, where Jesus says all who take the sword will perish by it.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"background","kind":"background","basis":"text","lemma":"Λευῒ","severity":"info","text":"Levi here represents the priestly order; Cyril uses the biblical figure typologically to discuss the proper response to heresy.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"reception","kind":"reception","basis":"text","lemma":"αἱρετικῶν","severity":"info","text":"Cyril's polemic against heretics reflects the post-Nicene context, where defining orthodoxy against groups like Arians was central.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"structure","kind":"structure","basis":"text","lemma":"Οὐκοῦν","severity":"info","text":"This logical connector introduces a hypothetical scenario that extends the narrative typology of Dinah to spiritual corruption.","cites":[],"named_sources":[],"dropped_cites":[]}],"ambiguities":["The source of the saying 'You have made me hated' is uncertain; it may be a lost apocryphon or a paraphrase.","The identity of 'the brothers of the injured party' is allegorized but not explicitly tied to a specific biblical figure."],"confidence":"high","notes":[]},{"i":261,"ref":"p261","source":"Παραφυλακτέον δὲ τοῖς παραιτουμένοις τὴν καταφθορὰν, τὸ μὴ ἐξοιχήσεσθαί ποι τῆς πατρῴας σκηνῆς, τουτέστι, τοῦ οἴκου τοῦ Θεοῦ, μηδὲ ταῖς τῶν ἀλλοφύλων, ἤτοι ταῖς τῶν ἑτεροφρόνων, προσβάλλειν ἀγέλαις. Ἐξελθοῦσα γὰρ Δίνα τῆς πατρῴας σκηνῆς, εἰς οἶκον ἀπηνέχθη Σιχέμ. Ἀλλ’ οὐκ ἂν ὑβρίσθη ποτὲ τοῖς τοῦ πατρὸς δωματίοις ἐμφιλοχωροῦσα, καὶ σκηναῖς ἁγίων ἐνδιαιτωμένη. Ὅτι γὰρ τὸ χρῆμα καλὸν, καὶ εἰς ὄνησιν οὐκ ἀσυντελὲς, ἀναπείσει ψάλλων ὁ μακάριος Δαβίδ· Μίαν ᾐτησάμην παρὰ Κυρίου, ταύτην ζητήσω, τοῦ κατοικεῖν με ἐν οἴκῳ Κυρίου πάσας τὰς ἡμέρας τῆς ζωῆς μου, τοῦ θεωρεῖν με τὴν τερπνότητα Κυρίου, καὶ ἐπισκέπτεσθαι τὸν ναὸν τὸν ἅγιον αὐτοῦ. Ὅτι ἔκρυψέ με ἐν σκηνῇ αὐτοῦ, ἐν ἡμέρᾳ κακῶν μου ἐσκέπασέ με ἐν ἀποκρύφῳ τῆς σκηνῆς αὐτοῦ. Περιδεᾶ τοίνυν καὶ ἄθυμον γεγονότα κομιδῇ τὸν Ἰακὼβ, ἀπαίρειν ἐκέλευσε Θεός. Ἔχει δὲ οὕτως· Εἶπε δὲ ὁ Θεὸς πρὸς Ἰακώβ· Ἀναστὰς ἀνάβηθι εἰς τὸν τόπον Βαιθὴλ, καὶ οἴκει ἐκεῖ, καὶ ποίησον ἐκεῖ θυσιαστήριον τῷ Θεῷ τῷ ὀφθέντι σοι, ἐν τῷ ἀποδιδράσκειν σε ἀπὸ προσώπου Ἠσαῦ τοῦ ἀδελφοῦ σου. Εἶπε δὲ Ἰακὼβ τῷ οἴκῳ αὐτοῦ, καὶ πᾶσι τοῖς μετ’ αὐτοῦ· Ἄρατε τοὺς θεοὺς τοὺς ἀλλοτρίους ἐκ μέσου ὑμῶν, καὶ καθαρίσθητε, καὶ ἀλλάξατε τὰς στολὰς ὑμῶν, καὶ ἀναστάντες ἀναβῶμεν εἰς Βαιθὴλ, καὶ ποιήσωμεν ἐκεῖ θυσιαστήριον τῷ Θεῷ τῷ ἐπακούσαντί μοι ἐν ἡμέρᾳ θλίψεως, ὃς ἦν μετ’ ἐμοῦ, καὶ διέσωσέ με ἐν τῇ ὀδῷ ᾗ ἐπορεύθην.","english":"Those who decline corruption must be on guard lest they ever depart from the paternal tent, that is, from the house of God, nor fall in with the flocks of foreigners, that is, of heterodox thinkers. For Dinah, having gone out of her father's tent, was carried off to the house of Shechem. But she would never have been outraged had she remained within her father's chambers and dwelt in the tents of the saints. For that this matter is good and not unprofitable for benefit, the blessed David will persuade us by singing: I asked one thing of the Lord, and this I will seek, that I may dwell in the house of the Lord all the days of my life, that I may behold the delight of the Lord and visit his holy temple. For he hid me in his tent; in the day of my troubles he sheltered me in the secret place of his tent. Therefore, God commanded Jacob, who had become exceedingly fearful and despondent, to depart. And it reads thus: And God said to Jacob, Arise, go up to the place Bethel, and dwell there, and make there an altar to the God who appeared to you when you were fleeing from the face of your brother Esau. And Jacob said to his household and to all who were with him, Remove the foreign gods from among you, and purify yourselves, and change your garments, and let us arise and go up to Bethel, and let us make there an altar to the God who heard me in the day of distress, who was with me and preserved me on the road by which I traveled.","structure":"narrative","commentary":[{"unit":"term","kind":"term","basis":"text","lemma":"Παραφυλακτέον","severity":"info","text":"The Greek verb παραφυλακτέον (from παραφυλάσσω) means 'must be on guard' or 'must watch out for'. It introduces a moral imperative in Cyril's allegorical reading.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"scripture","kind":"scripture","basis":"text","lemma":"Δίνα","severity":"info","text":"Cyril refers to the story of Dinah (Genesis 34), where she leaves her father's tent and is violated by Shechem. This serves as a warning against straying from the house of God.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"scripture","kind":"scripture","basis":"text","lemma":"Μίαν ᾐτησάμην παρὰ Κυρίου","severity":"info","text":"Cyril quotes Psalm 27:8-9 (LXX) as a prayer for dwelling in the Lord's house. The citation supports his exhortation to remain within the 'paternal tent'.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"scripture","kind":"scripture","basis":"text","lemma":"Εἶπε δὲ ὁ Θεὸς πρὸς Ἰακώβ","severity":"info","text":"Cyril cites Genesis 35:1-4 (LXX), where God commands Jacob to go to Bethel and purify his household from foreign gods. This reinforces the theme of separation from heterodoxy.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"background","kind":"background","basis":"text","lemma":"ἑτεροφρόνων","severity":"info","text":"The term ἑτερόφρονες ('heterodox thinkers') reflects Cyril's polemic against non-orthodox Christians, likely Arians or other groups he opposed in 5th-century Alexandria.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"structure","kind":"structure","basis":"text","lemma":"Παραφυλακτέον ... Ἐξελθοῦσα ... Ὅτι ... Ἔχει δὲ οὕτως","severity":"info","text":"Cyril structures the passage as: a general admonition, a biblical exemplum (Dinah), a scriptural proof (Psalm), and a direct citation of the Genesis narrative. This is typical of his exegetical method.","cites":[],"named_sources":[],"dropped_cites":[]}],"ambiguities":["The phrase 'τῆς πατρῴας σκηνῆς' is ambiguous: it can mean 'father's tent' literally (Jacob's tent) or allegorically (the house of God). Cyril takes the latter sense.","The identity of 'foreign gods' (θεοὺς τοὺς ἀλλοτρίους) in the Genesis citation is not specified; Cyril interprets them as heterodox teachings."],"confidence":"high","notes":[]},{"i":262,"ref":"p262","source":"Καὶ ἔδωκαν τῷ Ἰακὼβ τοὺς θεοὺς ἀλλοτρίους οἳ ἦσαν ἐν ταῖς χερσὶν αὐτῶν, καὶ τὰ ἐνώτια τὰ ἐν τοῖς ὠσὶν αὐτῶν, καὶ κατέκρυψεν αὐτὰ Ἰακὼβ ὑπὸ τὴν τερέβινθον τὴν ἐν Σικίμοις, καὶ ἀπώλεσαν αὐτὰ ἕως τῆς σήμερον ἡμέρας. Προσεκάλει μὲν δὴ τὸν δίκαιον εἰς Βαιθὴλ ἀπὸ Σικίμων ὁ τῶν ὅλων Θεός. Ὁ δὲ ἦν οὐκ ἀπειθής. Εἶτα γεγονὼς ἐν Λουζὰ διὰ μέσου, καὶ θεοπτείας ἠξιωμένος, καὶ ὅτι πολλῶν ἔσται πατὴρ ἐθνῶν ταῖς ἐπαγγελίαις ἐμπεδούμενος, Ἄνεισιν εἰς Βαιθὴλ, καὶ ἔστησεν ἐκεῖ, φησὶν, Ἰακὼβ στήλην ἐν τῷ τόπῳ ᾧ ἐλάλησε μετ’ αὐτοῦ ὁ Θεὸς, στήλην λιθίνην, καὶ ἔσπεισεν ἐπ’ αὐτὴν σπονδὴν, καὶ ἐπέχεεν ἐπ’ αὐτὴν ἔλαιον. Καὶ ἐκάλεσεν Ἰακὼβ τὸ ὄνομα τοῦ τόπου ἐν ᾧ ἐλάλησε μετ’ αὐτοῦ ὁ Θεὸς, Βαιθήλ. Πολλὰ κατὰ ταυτὸν εἰς ἀπόδειξιν οὐκ ἀσυμφανῆ τοῦ μετατετραφέναι τὸν Ἰακὼβ εἰς γῆν Ἰσραὴλ, καὶ εἰς τὸ ἄμεινον ἀσυγκρίτως μεταφοίτησιν ἑλεῖν. Κατῴκησε μὲν γὰρ ἐν σκηναῖς, ὁ τὸ πάροικον ἐν κόσμῳ τῶν ἁγίων τὸ γένος μονονουχὶ διὰ τοῦδε καταδεικνύς. Εἶτα μεταξὺ τὰ ἐπὶ τῇ θυγατρὶ συμβεβηκότα παθὼν, καὶ λελυπημένος οὐ μετρίως τοῖς ἀγεννῶς ἡττωμένοις ὑπὸ θυμοῦ, Συμεών τε, φημὶ, καὶ Λευῒ, ἐπετίμα δεινῶς, ἁγιοπρεπὲς ὅτι τὸ ἀνεξίκακον καὶ τὸ τληπαθὲς ἐν τοῖς πειρασμοῖς, διὰ πραγμάτων ἡμῖν ἀποφαίνων. Ἐπειδὴ δὲ κέκληται παρὰ Θεοῦ, καὶ ἀναβέβηκεν εἰς Βαιθὴλ, τουτέστιν, εἰς οἶκον Θεοῦ (διερμηνεύεται γὰρ ὧδε Βαιθήλ)· ἱερουργεῖ τῷ Θεῷ, καὶ μυσταγωγὸς ἀποδείκνυται. Τίνα γὰρ τρόπον εἰς οἶκον ἰέναι προσήκει Θεοῦ, καθίστησι ἐναργὲς τοῖς ἑπομένοις αὐτῷ.","english":"And they gave to Jacob the foreign gods which were in their hands, and the earrings which were in their ears, and Jacob hid them under the terebinth in Shechem, and they destroyed them until this day. Now the God of all summoned the righteous man from Shechem to Bethel. And he was not disobedient. Then, having been in Luz in the meantime, and deemed worthy of a vision of God, and being confirmed by the promises that he would be the father of many nations, he goes up to Bethel, and there, it says, Jacob set up a pillar in the place where God spoke with him, a stone pillar, and he poured a libation upon it, and poured oil upon it. And Jacob called the name of the place where God spoke with him, Bethel. Many things together provide not obscure proof that Jacob was transformed into Israel, and that he made a change for the incomparably better. For he dwelt in tents, showing through this almost that the race of the saints is sojourning in the world. Then, in the meantime, having suffered what befell his daughter, and being greatly distressed, he severely rebuked those ignobly overcome by passion, I mean Simeon and Levi, declaring through actions that forbearance and endurance in trials are befitting to a holy man. But when he was called by God and went up to Bethel, that is, to the house of God (for Bethel is interpreted thus), he performs a sacred rite for God and is shown to be a mystagogue. For he makes clear to those who follow him in what manner it is fitting to enter the house of God.","structure":"narrative","commentary":[{"unit":"term","kind":"term","basis":"glossary","lemma":"Βαιθήλ","severity":"info","text":"Cyril glosses Bethel as 'house of God' (οἶκος Θεοῦ), a standard etymology, and uses it to frame Jacob's ascent as a model for entering the divine presence.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"scripture","kind":"scripture","basis":"text","lemma":"Καὶ ἔδωκαν τῷ Ἰακὼβ τοὺς θεοὺς ἀλλοτρίους","severity":"info","text":"This opening phrase echoes Genesis 35:4 LXX, where Jacob buries the foreign gods and earrings under the terebinth. Cyril reads the act as a symbolic rejection of heterodoxy.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"background","kind":"background","basis":"external","lemma":"Λουζά","severity":"info","text":"Luz (Λουζά) is the earlier name of Bethel (Gen 28:19). Cyril notes Jacob's stop there as a transitional stage before the theophany, reinforcing the theme of spiritual progress.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"structure","kind":"structure","basis":"text","lemma":"Πολλὰ κατὰ ταυτὸν","severity":"info","text":"Cyril signals a summary: the multiple details (tent-dwelling, Dinah's story, rebuke of Simeon and Levi) collectively prove Jacob's transformation into Israel and his move to a better state.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"reception","kind":"reception","basis":"text","lemma":"μυσταγωγὸς ἀποδείκνυται","severity":"info","text":"Cyril presents Jacob as a mystagogue, initiating others into the proper way to enter God's house. This reflects Cyril's allegorical method, where patriarchs prefigure Christian spiritual leadership.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"caution","kind":"caution","basis":"text","lemma":"ἀπώλεσαν αὐτὰ ἕως τῆς σήμερον ἡμέρας","severity":"caution","text":"The phrase 'they destroyed them until this day' is ambiguous: it may mean the objects were lost permanently or that their destruction continued into the present. Cyril does not clarify.","cites":[],"named_sources":[],"dropped_cites":[]}],"ambiguities":["The phrase 'ἀπώλεσαν αὐτὰ ἕως τῆς σήμερον ἡμέρας' could be read as 'they destroyed them up to the present day' (ongoing destruction) or 'they destroyed them, and they are lost to this day' (completed action). Cyril does not resolve this.","The identity of 'they' in 'they gave to Jacob' is unspecified in the Greek; Cyril assumes it refers to Simeon and Levi, but the text does not name them."],"confidence":"high","notes":[]},{"i":263,"ref":"p263","source":"Ἀποβαλεῖν γὰρ ἐκέλευσε συρφετὸν ὥσπερ τινὰ καὶ ἀκαθαρσίαν τοὺς ἀλλοτρίους θεοὺς, καὶ ἀλλάξαι τὰς στολάς. Ὃ δὴ καὶ δρᾷν ἔθος εἰς ὄψιν ἡμᾶς καλουμένους Θεοῦ, καὶ εἰς τὸν θεῖον αὐτοῦ ναὸν εἰσελαύνοντας, κατὰ τὸν καιρὸν μάλιστα τοῦ ἁγίου βαπτίσματος. Δεῖ γὰρ ἡμᾶς ποιεῖσθαι μὲν ὥσπερ ἐκ μέσου τοὺς ἀλλοτρίους θεοὺς, καὶ τῆς τοιᾶσδε πλάνης ἀποφοιτῶντας λέγειν· Ἀποτάσσομαί σοι, Σατανᾶ, καὶ πάσῃ τῇ πομπῇ σου, καὶ πάσῃ τῇ λατρείᾳ σου. Δεῖ δὴ πάντας ἡμᾶς ἀλλάξαι καὶ τὴν στολὴν, ἀποδυομένους μὲν ὥσπερ τὸν παλαιὸν ἄνθρωπον, τὸν φθειρόμενον κατὰ τὰς ἐπιθυμίας τῆς ἀπάτης· μεταμφιεννυμένους δὲ τὸν νέον, τὸν ἀνακαινούμενον κατ’ εἰκόνα τοῦ κτίσαντος αὐτόν. Ἀποβεβλήκασι δὲ καὶ τὰ ἐν τοῖς ὠσὶν αἱ μετὰ τοῦ Ἰακὼβ γυναῖκες. Εἰσελθοῦσαι γὰρ καὶ γυναῖκες εἰς οἶκον Θεοῦ, κόσμημα μὲν οὐδὲν ἔχουσαι σαρκικὸν, ἀπολύουσαι δὲ καὶ αὐτὰς τὰς τρίχας, ἐγκλημάτων τάχα που τῶν ἐξ ἐμπλοκῆς τὰς ἑαυτῶν ἀπαλλάττουσι κεφαλάς. Τοῦτο εἶναί φημι τὸ περιελεῖν τὰς γυναῖκας τὸν ἐν τοῖς ὠσὶ κόσμον. Ὅταν τοίνυν ἀναβῶμεν εἰς Βαιθὴλ, τουτέστιν, εἰς οἶκον Θεοῦ, ἐκεῖ τὸν λίθον ἐπιγνωσόμεθα, λίθον τὸν ἐκλεκτὸν, τὸν εἰς κεφαλὴν γεγόνοτα γωνίας, τουτέστι Χριστόν. Ὀψόμεθα δὲ χριόμενον παρὰ τοῦ Πατρὸς εἰς εὐφροσύνην καὶ ἀγαλλίαμα πάσῃ τῇ ὑπ’ οὐρανόν. Κέχρισται γὰρ, ὡς ἔφην, παρὰ τοῦ Θεοῦ καὶ Πατρὸς ὁ Υἱὸς, Ἡ πάντων ἡμῶν εὐφροσύνη, τὸ οἰκουμενικὸν ἀγαλλίαμα, κατὰ τὴν τοῦ Ψάλλοντος φωνήν. Ἴδοις δ’ ἂν καὶ τοῦτο προανατυπούμενον ἐν τοῖς ἀρτίως ἡμῖν εἰρημένοις. Ἀνεστήλου γὰρ Ἰακὼβ τὸν λίθον, ἐλαίῳ τε καὶ οἴνῳ καταρδεύων αὐτόν.","english":"He commanded them to cast away the foreign gods like some kind of refuse and filth, and to change their garments. This is indeed what we are accustomed to do when we are called into the presence of God and enter his divine temple, especially at the time of holy baptism. For we must, as it were, put the foreign gods out of the way, and, departing from such error, say: \"I renounce you, Satan, and all your pomp, and all your worship.\" And we must all also change our garment, putting off, as it were, the old man, who is corrupted by the desires of deceit, and putting on the new man, who is renewed in the image of his creator. And the women with Jacob also cast away the earrings from their ears. For women, when they enter the house of God, having no bodily ornament, and even letting down their hair, free their heads from the charges, so to speak, that come from braiding. This, I say, is what it means for the women to remove the ornament from their ears. Therefore, when we go up to Bethel, that is, to the house of God, we shall there recognize the stone, the chosen stone, which has become the head of the corner, that is, Christ. And we shall see him anointed by the Father for the joy and exultation of all under heaven. For the Son, our universal joy, the worldwide exultation, has been anointed, as I said, by God the Father, according to the voice of the Psalmist. And you would also see this prefigured in what we have just said. For Jacob set up the stone, watering it with oil and wine.","structure":"narrative","commentary":[{"unit":"sense","kind":"sense","basis":"text","lemma":"","severity":"info","text":"Cyril interprets Jacob's removal of foreign gods and change of garments as a typological prefiguration of Christian baptismal renunciation of Satan and the putting off of the old man.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"scripture","kind":"scripture","basis":"text","lemma":"Ἀποτάσσομαί σοι, Σατανᾶ","severity":"info","text":"The phrase 'I renounce you, Satan' echoes the baptismal renunciation formula found in early Christian liturgy, not a direct biblical verse.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"scripture","kind":"scripture","basis":"text","lemma":"κατὰ τὴν τοῦ Ψάλλοντος φωνήν","severity":"info","text":"Cyril refers to 'the voice of the Psalmist' for the anointing of the Son; likely alluding to Psalm 45:8 (LXX) or similar messianic psalm.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"background","kind":"background","basis":"text","lemma":"Βαιθὴλ","severity":"info","text":"Bethel (Βαιθὴλ) is interpreted as 'house of God' (οἶκος Θεοῦ), a standard etymological gloss in patristic literature, linking the place to the church.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"parallel","kind":"parallel","basis":"text","lemma":"λίθον τὸν ἐκλεκτὸν, τὸν εἰς κεφαλὴν γεγόνοτα γωνίας","severity":"info","text":"The 'chosen stone' as 'head of the corner' is a typological reference to Christ, paralleling New Testament usage (e.g., Eph 2:20) and early Christian architectural symbolism.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"reception","kind":"reception","basis":"text","lemma":"","severity":"info","text":"Cyril's allegorical reading of Jacob's actions as baptismal typology reflects the catechetical tradition of the 4th–5th century Greek church, especially in Cyril's Alexandrian milieu.","cites":[],"named_sources":[],"dropped_cites":[]}],"ambiguities":["The Greek text is clear; no significant ambiguities in this passage."],"confidence":"high","notes":[]},{"i":264,"ref":"p264","source":"Τύπος δὲ ἄρα τὸ δρώμενον ἦν μυστηρίου τοῦ κατὰ Χριστὸν, δι’ οὗ καὶ μεθ’ οὗ τῷ Θεῷ καὶ Πατρὶ ἡ δόξα ἅμα τῷ ἁγίῳ Πνεύματι εἰς τοὺς αἰῶνας τῶν αἰώνων. Ἀμήν.\n\nΓΛΑΦΥΡΩΝ ΕΙΣ ΤΗΝ ΓΕΝΕΣΙΝ ΒΙΒΛΙΟΝ ϛ.\n\nΠερὶ τοῦ Ἰωσήφ.\n\nα. Μέγα μὲν ὁμολογουμένως τὸ τῆς εὐσεβείας μυστήριον, τουτέστι Χριστὸς, βαθὺς δὲ δὴ λίαν ὁ ἐπ’ αὐτῷ λόγος, καὶ ὁ τῆς μετὰ σαρκὸς οἰκονομίας σκοπός. Ἀλλ’ εἴη μὲν ἂν ἥκιστά γε τοῖς ἐθέλουσιν ἀπλῶς, γένοιτο δ’ ἂν τοῖς ἀρτίφροσιν οὐκ ἀνιδρωτὶ συμφανής· ἐπεί τοι τῇ θείᾳ καταλαμπόμενοι χάριτι, σοφοὶ καὶ ἀγχίνοοι, νομικῶν τε καὶ προφητικῶν συγγραμμάτων εἰσὶν ἐπιστήμονες. Καὶ γοῦν ὁ θεσπέσιος Πέτρος, ὁ προὔχων ἐν μαθηταῖς, καὶ τῶν ἄλλων ὑπερκείμενος, ὡμολόγει μὲν τὴν πίστιν ὀρθῶς· ἤκουε δὲ παρὰ Χριστοῦ· Μακάριος εἶ, Σίμων Βὰρ Ἰωνᾶ, ὅτι σὰρξ καὶ αἷμα οὐκ ἀπεκάλυψέ σοι, ἀλλ’ ὁ Πατήρ μου ὁ ἐν τοῖς οὐρανοῖς. Μυσταγωγεῖ γὰρ ἡμᾶς ὁ Θεὸς καὶ Πατὴρ τὸν ἐφ’ Υἱῷ λόγον· ἀνασώζει τε οὕτω λοιπὸν ὡς Σωτῆρι καὶ Λυτρωτῇ προσκομίζων αὐτῷ. Οὐδεὶς γὰρ ἔρχεται πρός με, φησὶν, ἐὰν μὴ ὁ Πατήρ μου ὁ πέμψας με ἑλκύσῃ αὐτόν. Ἵνα τοίνυν διὰ πάσης, ὡς ἔπος εἰπεῖν, τῆς ἁγίας Γραφῆς τὸν ἐπ’ αὐτῷ συνιέντες λόγον, καὶ ἀπλανῆ τὴν πίστιν συλλέγοντες, μὴ ταῖς ἐπαράτοις διψυχίαις σειομένην ὥσπερ καὶ καταμεθύουσαν ἔχωμεν τὴν καρδίαν· μηδὲ τοῖς ἐξ ἀμαθίας περιπίπτοντες κλόνοις· λοιπὸν ἀκούωμεν λέγοντος Θεοῦ διὰ φωνῆς προφητῶν· Ἠγάπησαν κινεῖν πόδας αὐτῶν, καὶ οὐκ ἐφείσαντο, καὶ ὁ Θεὸς οὐκ ηὐδόκησεν ἐν αὐτοῖς.","english":"The thing that was done was a type of the mystery concerning Christ, through which and with which glory is given to God the Father together with the Holy Spirit for ever and ever. Amen.\n\nFrom the Glaphyra on Genesis, Book Six.\n\nConcerning Joseph.\n\n1. Great indeed, as all agree, is the mystery of piety, that is, Christ; and very deep is the discourse concerning him, and the purpose of the economy with flesh. But it would be least accessible to those who wish to take it simply, and would not be clear without effort to those of sound mind, since, illuminated by divine grace, they are wise and shrewd, and knowledgeable in the writings of the law and the prophets. And indeed the divine Peter, the foremost among the disciples and superior to the others, confessed the faith rightly; but he heard from Christ: \"Blessed are you, Simon Bar Jonah, because flesh and blood did not reveal this to you, but my Father in heaven.\" For God the Father initiates us into the discourse concerning the Son; and thus he presents him as Savior and Redeemer. For he says, \"No one comes to me unless my Father who sent me draws him.\" Therefore, so that through all of sacred Scripture, so to speak, we may understand the discourse concerning him and gather an unerring faith, not shaken by accursed double-mindedness as if our heart were intoxicated, nor falling into disturbances from ignorance, let us then hear God speaking through the voice of the prophets: \"They loved to move their feet, and they did not spare themselves, and God did not take pleasure in them.","structure":"narrative","commentary":[{"unit":"sense","kind":"sense","basis":"text","lemma":"τύπος","severity":"info","text":"Cyril identifies the preceding action (casting away foreign gods, changing garments) as a type of the mystery of Christ, establishing a typological reading of the patriarchs' narratives.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"term","kind":"term","basis":"text","lemma":"μυστήριον","severity":"info","text":"Here μυστήριον refers to the incarnational economy of Christ, a central theme in Cyril's exegesis, not merely a ritual secret but the divine plan of salvation.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"scripture","kind":"scripture","basis":"text","lemma":"Μακάριος εἶ, Σίμων Βὰρ Ἰωνᾶ","severity":"info","text":"Cyril quotes a logion of Christ to Peter not found in the canonical Gospels; it may derive from apocryphal tradition or oral memory, emphasizing divine revelation over human insight.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"scripture","kind":"scripture","basis":"text","lemma":"Οὐδεὶς γὰρ ἔρχεται πρός με","severity":"info","text":"This saying of Christ is also non-canonical; Cyril uses it to stress the Father's role in drawing believers to the Son, aligning with his anti-Arian polemic.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"scripture","kind":"scripture","basis":"text","lemma":"Ἠγάπησαν κινεῖν πόδας αὐτῶν","severity":"info","text":"Cyril cites a prophetic verse (likely from the LXX) that is not easily identified; it may be a loose citation or a conflation, warning against spiritual restlessness.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"structure","kind":"structure","basis":"text","lemma":"ΓΛΑΦΥΡΩΝ ΕΙΣ ΤΗΝ ΓΕΝΕΣΙΝ ΒΙΒΛΙΟΝ ϛ","severity":"info","text":"This heading marks the beginning of Book Six of the Glaphyra on Genesis, dedicated to Joseph, indicating a new section within Cyril's larger commentary.","cites":[],"named_sources":[],"dropped_cites":[]}],"ambiguities":["The source of the two non-canonical sayings of Christ is uncertain; they may be from lost apocrypha or Cyril's own theological construction.","The prophetic quotation 'They loved to move their feet...' cannot be securely identified in the LXX; it may be a paraphrase or a memory error."],"confidence":"high","notes":[]},{"i":265,"ref":"p265","source":"Ταύτῃτοι διὰ μυρίων ὅσων εἰκόνων ἡμᾶς ἐμπεδοῖ πρὸς τὴν ἀλήθειαν, καὶ τὴν ἐπ’ αὐτῷ πίστιν χρησίμως προκατεβάλετο τὰ κατὰ καιρὸν συμβαίνοντα, λαμπρὰς ὥσπερ ἀνατιθεὶς τῆς ἐπ’ αὐτῷ γνώσεως εἰκόνας. Ἴδωμεν τοίνυν καὶ ἐν τοῖς κατὰ τὸν θεσπέσιον Ἰωσὴφ, εἰ μὴ, ὅπερ ἔφην, ἀληθὲς ἂν εἴη πάλιν. Ἔχει δὲ οὕτως τὰ ἐπ’ αὐτῷ· Αὗται δὲ αἱ γενέσεις Ἰακώβ· Ἰωσὴφ δεκαεπτὰ ἐτῶν γεγονὼς, ποιμαίνων ἧν μετὰ τῶν ἀδελφῶν αὐτοῦ τὰ πρόβατα, νέος ὢν, μετὰ τῶν υἱῶν Βάλλας, καὶ μετὰ τῶν υἱῶν Ζελφᾶς τῶν γυναικῶν τοῦ πατρὸς αὐτοῦ. Κατήνεγκε δὲ Ἰωσὴφ ψόγον πονηρὸν πρὸς Ἰσραὴλ τὸν πατέρα αὐτοῦ. Ἰακὼβ δὲ ἠγάπα τὸν Ἰωσὴφ παρὰ πάντας τοὺς υἱοὺς αὐτοῦ, ὅτι υἱὸς γήρως ἦν αὐτῷ. Ἐποίησε δὲ αὐτῷ χιτῶνα ποικίλον. Ἰδόντες δὲ οἱ ἀδελφοὶ αὐτοῦ, ὅτι ὁ πατὴρ αὐτὸν φιλεῖ ἐκ πάντων τῶν υἱῶν αὐτοῦ, ἐμίσησαν αὐτὸν, καὶ οὐκ ἐδύναντο λαλεῖν αὐτῷ οὐδὲν εἰρηνικόν.\n\nβ. Πεποίηται μὲν γὰρ ὁ τοῦ βιβλίου συγγραφεὺς, τῶν ἐξ Ἡσαῦ γεγονότων ἀπαρίθμησιν ἀκριβῆ. Τίνες γὰρ τίνων ἐξέφυσαν, καὶ ὅποι ποτὲ γῆς ἕκαστοι αὐτῶν κατῳκήκασι, καὶ τὴν κατὰ τίνων διέλαχον ἀρχὴν, τὸ ἱερὸν ἡμᾶς ἐδίδαξε Γράμμα· γενναῖόν γε μὴν οὐδὲν, ἀλλ’ οὐδὲ μνήμης ἄξιον πεπραχότος τινός. Μονονουχὶ δὲ παρανήχεται τοὺς ὠνομασμένους ὁ λόγος, καταίρει δὲ ὥσπερ ἐπὶ τὸν θεσπέσιον Ἰωσήφ· καὶ τοὺς ἐξ αἵματος Ἰακὼβ λαμπρὸν ποιεῖται διήγημα. Νεώτατος μὲν οὖν τῶν ἄλλων ὁ Ἰωσὴφ (ἑπτακαίδεκα γὰρ ἦν ἐτῶν), ἱδρῶτός γε μὴν οὐκ ἠμέλει ποιμενικοῦ· τοῖς δὲ ἄλλοις ἀδελφοῖς ἀναμὶξ τῶν ἴσων ἥπτετο σπουδασμάτων, οὐ τὴν τοῖς ἐν ἥβῃ θυμηρεστάτην καὶ ἀεί πως προσφιλῆ ῥᾳστώνην τετιμηκώς·","english":"Through countless images, this text grounds us in the truth and usefully prefigures faith in him, setting forth as it were brilliant icons of the knowledge concerning him through events that occur in due time. Let us therefore see whether, in the matters concerning the inspired Joseph, what I have said would not again prove true. The account concerning him runs as follows: \"These are the generations of Jacob. Joseph, having become seventeen years old, was shepherding the sheep with his brothers, being a youth with the sons of Bilhah and with the sons of Zilpah, the wives of his father. Joseph brought an evil reproach against Israel his father. And Jacob loved Joseph more than all his sons, because he was a son of his old age. And he made him a variegated tunic. When his brothers saw that their father loved him beyond all his sons, they hated him and could not speak any peaceful word to him.\"\n\nFor the author of the book has made a precise enumeration of those born from Esau. For the sacred Scripture has taught us who sprang from whom, and where on earth each of them dwelt, and over whom they obtained rule; but it has recorded no noble deed, nor anything worthy of memory, done by any of them. The narrative almost passes over those named, and descends as it were to the inspired Joseph, and makes a splendid account of those of Jacob's blood. Now Joseph was the youngest of the others (for he was seventeen years old), yet he did not neglect the toil of shepherding; but mingling with his other brothers, he engaged in the same labors, not prizing the ease most gratifying to youth and always somehow dear.","structure":"narrative","commentary":[{"unit":"structure","kind":"structure","basis":"text","lemma":"Ταύτῃτοι διὰ μυρίων ὅσων εἰκόνων","severity":"info","text":"Cyril opens the Joseph section by linking the preceding typological argument to the new narrative, using the transitional phrase 'let us therefore see' to signal a fresh example.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"scripture","kind":"scripture","basis":"text","lemma":"Αὗται δὲ αἱ γενέσεις Ἰακώβ· Ἰωσὴφ δεκαεπτὰ ἐτῶν γεγονὼς","severity":"info","text":"Cyril quotes Gen 37:2-4 LXX, which recounts Joseph's age, his shepherding with the sons of Bilhah and Zilpah, and the brothers' hatred after Jacob's favoritism.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"background","kind":"background","basis":"text","lemma":"τῶν ἐξ Ἡσαῦ γεγονότων ἀπαρίθμησιν ἀκριβῆ","severity":"info","text":"Cyril contrasts the detailed genealogy of Esau's descendants (Gen 36) with the lack of noble deeds, highlighting the biblical author's selective focus on Joseph's lineage.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"term","kind":"term","basis":"text","lemma":"εἰκόνας","severity":"info","text":"Cyril uses 'εἰκόνας' (icons/images) to describe the events as prefigurations of Christ, a key term in his typological method, distinct from mere allegory.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"reception","kind":"reception","basis":"text","lemma":"θεσπέσιον Ἰωσήφ","severity":"info","text":"Cyril's epithet 'inspired Joseph' reflects a longstanding tradition in Greek patristic exegesis that elevates Joseph as a type of Christ, seen also in Chrysostom and Ephrem.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"caution","kind":"caution","basis":"text","lemma":"Κατήνεγκε δὲ Ἰωσὴφ ψόγον πονηρὸν πρὸς Ἰσραὴλ","severity":"caution","text":"The Greek phrase 'brought an evil reproach' (ψόγον πονηρόν) is ambiguous: it may mean Joseph slandered Israel or that he incurred blame; Cyril does not clarify, and the LXX text is itself debated.","cites":[],"named_sources":[],"dropped_cites":[]}],"ambiguities":["The phrase 'Κατήνεγκε δὲ Ἰωσὴφ ψόγον πονηρὸν πρὸς Ἰσραὴλ' is ambiguous: it could mean Joseph brought a false accusation against his father or that he incurred a bad reputation; the LXX and Cyril's context leave the sense open."],"confidence":"high","notes":[]},{"i":266,"ref":"p266","source":"οὐ τὴν πρόωρον τοῦ βίου φροντίδα παραιτούμενος, οὐδὲ τὸ ἀνεῖσθαι μᾶλλον ἠγαπηκὼς, ἅτε δὴ καὶ ἐν μειρακίοις ἔτι τελῶν· ἀλλ’ οἷα πρεσβύτης, ἐν εὐδίᾳ μὲν ἤδη λογισμῶν γεγονὼς, καὶ τὸν νοῦν ἔχων εὖ βεβηκότα· πολιῷ τε τῷ λόγῳ χρώμενος, καὶ τῆς ἐσομένης λαμπρότητος προαναφαίνων τὸ κάλλος, ἐθαυμάζετο μὲν εἰκότως παρά γε τῷ μακαρίῳ καὶ φιλοστόργῳ πατρὶ, ἀγάπης τε καὶ φειδοῦς διαφερόντως ἠξιοῦτο. Ἧν γὰρ αὐτῷ, φησὶ, καὶ γήρως υἱός. Καὶ τί τοῦτό ἐστι; Τὰς ἐν ἡμῖν διαθέσεις ὁ λόγος ἡμῖν πολυπραγμονεῖ. Αἱ μὲν γὰρ ἐπὶ παισὶ τῶν γεγεννηκότων φιλοστοργίαι, ἴσαι τε εἰς ἅπαν παρά γέ τισι, καὶ κατ’ οὐδένα τρόπον ἐν μείοσι. Πλεονεκτεῖ δὲ πολλάκις καὶ καταβιάζεται τὸν νοῦν ἡ φύσις, ἀπονεῖμαί τι βραχὺ παρὰ τοὺς ἄλλους συμπείθουσα τοῖς καταδεεστέροις, ἅτε δὴ καὶ ὑπάρχουσιν ἐν χρεία φειδοῦς τῆς προὐργιαιτέρας. Ἄλλως τε πολλῶν ἔσθ’ ὅτε γεγεννημένων, καταλήγει πως, καὶ τῷ τελευταίῳ λοιπὸν ἐνορμίζεται τῆς ἀγάπης τὸ περιττὸν, τὴν ἐπὶ τοῖς προλαβοῦσι φιλοστοργίαν, τοῦ μετ’ αὐτοὺς εἰς ἑαυτόν πως ἁρπάζοντος. Φιλόκαινος γὰρ ὁ ἀνθρώπινος νοῦς, καὶ τῶν μὲν ἤδη προγεγονότων τὸν κόρον οὐκ ἀποσείεται· τῶν δὲ οὔπω παρόντων, ἢ καὶ ἀρτίως πεπορισμένων μεταποιεῖται λίαν, καὶ ἀκμαιοτέραν ἐπ’ αὐτοῖς τὴν ἐπιθυμίαν εἰσδέχεται. Ἠγάπα τοίνυν παρὰ τοὺς ἄλλους τὸν Ἰωσὴφ ὁ θεσπέσιος Ἰακὼβ, Ὅτι γήρως υἱὸς ἦν αὐτῷ. Ἰστέον δὲ ὅτι, καίτοι τὴν Λείαν προεισοικισάμενος ἐν Χαῤῥὰν, ἠγάπησε τὴν Ῥαχὴλ, ἢ τὸν Ἰωσὴφ ἐκτέτοκε, καὶ τελευτῶσα τὸν Βενιαμίν. Πρὸς δὴ τοῦτό φαμεν, ὅτι ἄμφω μὲν ἤστην γήρως υἱώ.","english":"not abandoning the premature care of life, nor preferring rather to be at ease, even while still among youths; but like an old man, already in the calm of reason, and having his mind well grounded; using speech that is hoary, and prefiguring the beauty of the coming splendor, he was naturally admired by his blessed and affectionate father, and was especially deemed worthy of love and care. For he was, it says, a son of his old age. And what is this? The word inquires into the dispositions within us. For the affections of parents for their children are equal in all respects among some, and in no way less. But nature often prevails and overcomes the mind, persuading it to assign something small beyond the others to those who are more deficient, since they are in need of more urgent care. Moreover, when many have been born, the excess of love somehow comes to an end and finally settles on the last, the affection for those who came before being somehow drawn to itself by the one after them. For the human mind is fond of novelty, and while it does not shake off satiety with what has already occurred, it greatly changes what is not yet present, or what has just been provided, and receives a more intense desire for them. Therefore the divine Jacob loved Joseph beyond the others, because he was a son of his old age. But it must be noted that, although he had first taken Leah in Haran, he loved Rachel, who bore Joseph, and finally Benjamin. To this we say that both were sons of his old age.","structure":"narrative","commentary":[{"unit":"sense","kind":"sense","basis":"text","lemma":"οὐ τὴν πρόωρον τοῦ βίου φροντίδα παραιτούμενος","severity":"info","text":"Cyril argues that Joseph, though young, displayed mature prudence, not abandoning premature care of life. This contrasts with typical youthful behavior and prefigures his later virtue.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"term","kind":"term","basis":"text","lemma":"γήρως υἱός","severity":"info","text":"The phrase 'son of old age' (γήρως υἱός) is a biblical idiom (cf. Gen 37:3 LXX) indicating a child born to a father late in life, often implying special affection. Cyril uses it to explain Jacob's preferential love for Joseph.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"scripture","kind":"scripture","basis":"text","lemma":"Ἧν γὰρ αὐτῷ, φησὶ, καὶ γήρως υἱός","severity":"info","text":"Cyril paraphrases Genesis 37:3 LXX: 'ἦν γὰρ αὐτῷ καὶ γήρως υἱός' ('for he was also a son of his old age'). This scriptural basis grounds his exegesis of Jacob's special love for Joseph.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"background","kind":"background","basis":"text","lemma":"Λείαν ... Ῥαχὴλ","severity":"info","text":"Cyril references Leah and Rachel, Jacob's wives, to clarify the chronology: Jacob first married Leah in Haran, but later loved Rachel, who bore Joseph and Benjamin. This background explains why both Joseph and Benjamin are called 'sons of old age'.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"structure","kind":"structure","basis":"text","lemma":"Πρὸς δὴ τοῦτό φαμεν","severity":"info","text":"Cyril uses the phrase 'Πρὸς δὴ τοῦτό φαμεν' ('To this we say') to introduce a counterpoint or clarification, structuring his argument that both Joseph and Benjamin are sons of old age, despite Jacob's initial marriage to Leah.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"caution","kind":"caution","basis":"text","lemma":"Φιλόκαινος γὰρ ὁ ἀνθρώπινος νοῦς","severity":"caution","text":"Cyril's claim that 'the human mind is fond of novelty' (φιλόκαινος) may reflect a philosophical commonplace rather than a precise scriptural exegesis. Readers should note this as a rhetorical generalization, not a doctrinal assertion.","cites":[],"named_sources":[],"dropped_cites":[]}],"ambiguities":["The Coptic text is not provided; the Greek original is used. The phrase 'γήρως υἱός' could be interpreted as either 'son of old age' or 'son born in old age'; Cyril treats both Joseph and Benjamin as such, but the exact nuance is debated."],"confidence":"high","notes":[]},{"i":267,"ref":"p267","source":"Τὸ δέ γε τοῦ Ἰωσὴφ πρὸς πᾶν ὁτιοῦν εὐφυὲς οὐκ ἴσον ἐφ’ ἅπασιν· ἑτεροκλινῆ δὲ ὥσπερ καὶ ἐπ’ αὐτὸν νενευκότα παρέδειξε τὸν πρεσβύτην. Διελογίζετο γάρ που, κατὰ τὸ εἰκὸς, ὡς ἔσται λαμπρὸς καὶ ἀοίδιμος. Καὶ ὁ τῶν τῆς νεότητος σκιρτημάτων οὐ πεφροντικὼς, εἰς ἄνδρα ἤδη τελῶν, πῶς οὐκ ἂν γένοιτο τῶν τεθαυμασμένων; Κεκαινούργηκε δέ τι παρὰ τοὺς ἄλλους ἐπ’ αὐτῷ καὶ ὁ μακάριος Ἰακώβ· χιτῶνά τε γὰρ ἐξυφαίνει ποικίλον, καὶ ἐσθήμασιν ἐτίμα τοῖς ἐκπρεπεστάτοις. Τί οὖν ἐντεῦθεν; Κατεθήγοντο πρὸς ὀργὰς οἱ ἀπὸ Ζελφᾶς τε καὶ Βάλλας, συναπεκομίζοντο δὲ τούτοις εἰς λύπην ἐκτοπωτάτην, καὶ τὸν ἐπὶ τῷ μειρακίῳ λοιπὸν εἰσεδέχοντο φθόνον, οἱ ἐκ τῆς ἐλευθέρας, φημὶ δὴ τῆς Λείας. Ἠδίκει μὲν γὰρ αὐτοὺς ὁ νεανίας οὐδέν· ἡ δὲ τοῦ πατρὸς ἀγάπησις καὶ τὸ τοῦ παιδὸς εὐφυὲς, τῆς ἀδίκου βασκανίας αὐτοῖς ἐνετίθει τὸ πῦρ· καὶ τοῖς ἀπὸ γλώττης κατηκόντιζον τέως, διαλοιδορούμενοί πως καὶ διασύροντες, ἐφ’ οἷς ἦν εἰκὸς τὸν ἔφηβον ἤδη κατονειδίζεσθαι παρ’ ἐχθρῶν. Τοῦτο, οἶμαι, ἐστὶ τὸ, Κατήνεγκαν δὲ Ἰωσὴφ ψόγον πονηρὸν πρὸς Ἰσραὴλ τὸν πατέρα αὐτῶν. Οὐκοῦν ἀκροβολισμοὶ μὲν ὥσπερ τῶν ἀνοσίων σκεμμάτων γεγόνασιν ἀπαρχαὶ, φιλοψογίαι τε καὶ σκώμματα τὰ ἀπὸ γλώττης ἀχαλινώτου καὶ φθόνῳ λοιπὸν ὑπηρετεῖν τεταγμένης. Ἀνεκαίετο δὲ τὰ πρὸς ἔχθραν αὐτοῖς ἐντονωτέραν, ἐκ τοιᾶσδέ τινος αἰτίας· τῷ μὲν γὰρ νεανίᾳ προαναφαίνει Θεὸς, ὡς ἔσται κατὰ καιροὺς λαμπρὸς καὶ ἀπόβλεπτος, καὶ τῶν ἀδελφῶν ἐν ἀμείνοσι, καὶ ταῖς εἰς λῆξιν εὐκλείαις κατεστεμμένος. Πρόκλησις δὲ, οἶμαι, τὸ δρώμενον ἦν, ἀκονῶσα τὸ μειράκιον εἰς ἔφεσιν ἀρετῆς.","english":"Now Joseph's natural aptitude for everything was not equal in all respects; but the old man showed himself leaning aside, as it were, and inclining toward him. For he reasoned, presumably, that he would be brilliant and renowned. And one who had not been mindful of the friskings of youth, already being a man, how could he not become one of the admired? The blessed Jacob also did something novel in his case beyond the others: he wove a variegated tunic and honored him with the most splendid garments. What then follows from this? The sons of Zilpah and Bilhah were provoked to anger, and those of the free woman, I mean Leah, were carried along with them into extreme grief and thereafter admitted envy toward the youth. For the young man wronged them in nothing; but the father's love and the child's natural aptitude kindled in them the fire of unjust malice. And for a time they shot at him with their tongues, reviling and disparaging him in ways that might naturally cause the youth to be reproached by enemies. This, I think, is the meaning of, \"They brought an evil reproach against Joseph to Israel their father.\" So then, these were like preliminary skirmishes of their unholy designs, slanders and jests from an unbridled tongue now appointed to serve envy. And their hostility was inflamed to greater intensity from some such cause: for God reveals beforehand to the youth that he will in time be brilliant and admired, superior to his brothers, and crowned with glorious renown. And this, I think, was a challenge, sharpening the youth's desire for virtue.","structure":"narrative","commentary":[{"unit":"sense","kind":"sense","basis":"text","lemma":"ἑτεροκλινῆ","severity":"info","text":"Cyril uses ἑτεροκλινῆ to describe Jacob's partiality toward Joseph, a term that can mean 'leaning to one side' or 'biased,' emphasizing the father's preferential love as a narrative catalyst.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"scripture","kind":"scripture","basis":"text","lemma":"Κατήνεγκαν δὲ Ἰωσὴφ ψόγον πονηρὸν πρὸς Ἰσραὴλ τὸν πατέρα αὐτῶν","severity":"info","text":"Cyril explicitly cites the LXX version of Genesis 37:2, where Joseph's brothers bring an evil report to Jacob. The Greek ψόγον πονηρὸν means 'evil reproach' or 'slander.'","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"background","kind":"background","basis":"text","lemma":"Ζελφᾶς τε καὶ Βάλλας","severity":"info","text":"Zilpah and Bilhah are the handmaids of Leah and Rachel respectively, mothers of some of Jacob's sons (Gen 30). Cyril distinguishes the sons of the handmaids from Leah's sons, reflecting the social hierarchy in the narrative.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"structure","kind":"structure","basis":"text","lemma":"Τί οὖν ἐντεῦθεν","severity":"info","text":"Cyril uses the rhetorical question 'What then follows from this?' as a structural marker to transition from describing Jacob's favoritism to its consequences among the brothers, a common exegetical device in his commentary.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"reception","kind":"reception","basis":"text","lemma":"προαναφαίνει Θεὸς","severity":"info","text":"Cyril interprets God's foretelling of Joseph's future glory as a divine challenge (πρόκλησις) that sharpens the youth's virtue, reflecting a moralizing reception of the biblical narrative common in Alexandrian exegesis.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"caution","kind":"caution","basis":"text","lemma":"ἀκροβολισμοὶ μὲν ὥσπερ","severity":"caution","text":"The phrase 'preliminary skirmishes' (ἀκροβολισμοί) is a military metaphor; Cyril may be drawing on a lost source or rhetorical tradition. The exact referent of 'unholy designs' (ἀνοσίων σκεμμάτων) is ambiguous—whether the brothers' plots or their inner malice.","cites":[],"named_sources":[],"dropped_cites":[]}],"ambiguities":["The phrase 'ἀνοσίων σκεμμάτων' could refer either to the brothers' external schemes or their internal malice; Cyril's metaphor leaves the precise referent open.","The identity of 'the sons of Zilpah and Bilhah' and 'those of Leah' is clear from Genesis, but Cyril's grouping may reflect a specific interpretive tradition about the brothers' alliances."],"confidence":"high","notes":[]},{"i":268,"ref":"p268","source":"Ὅνπερ γὰρ τρόπον οἱ παιδοτρίβαι τοὺς νέους ἀλείφοντες, παραθήγουσι μὲν εἰς εὐτολμότατα τολμήματα, καὶ τὸ τληπαθὲς ἑλέσθαι τιμᾷν ἀναπείθουσι, τὰ γέρα προαγορεύοντες, ἃ τῇ τοῦ νικᾷν συνθέουσι δόξῃ αἱ τῶν ἀγωνοθετούντων φιλοτιμίαι, τὰς παρὰ τῶν θεωμένων εὐφημίας, τοὺς ἐπαίνους, τοὺς κρότους· οὕτω καὶ ὁ τῶν ὅλων Θεὸς, ὅταν ἴδῃ ψυχὴν εὐφυᾶ, δοκίμῳ τε καὶ ἀκιβδήλῳ διαπρέπουσαν νῷ, καὶ πρὸς πᾶν τῶν ἀρίστων ἔχουσαν ἐπιτηδείως, καλεῖ δὴ τότε πρὸς τὸ δρᾷν ἑλέσθαι τὸ ἀγαθόν· προαναδεικνὺς τὰ ἐσόμενα, καὶ διανιστὰς οἰκονομικῶς εἰς προθυμίαν, δῆλον δὲ ὅτι τὴν ἐπ’ ἀρεταῖς. Ὅραμα τοίνυν καὶ ὀμφή τις ἄνωθεν ἐπεφοίτησέ ποτε τῷ νέῳ, φημὶ δὴ τῷ Ἰωσήφ· ὁ δὲ, οἶμαί που, θαυμάσας ἀνεκοινοῦτο τοῖς ἀδελφοῖς, οὕτω λέγων· Ἀκούσατε τοῦ ἐνυπνίου τούτου οὗ ἐνυπνιάσθην· ᾬμην ἡμᾶς δεσμεύειν δράγματα ἐν μέσῳ τῷ πεδίῳ, καὶ ἀνέστη τὸ ἐμὸν δράγμα καὶ ὠρθώθη· περιστραφέντα δὲ τὰ δράγματα ὑμῶν, προσεκύνησαν τῷ ἐμῷ δράγματι. Εἶπον δὲ αὐτῷ οἱ ἀδελφοί· Μὴ βασιλεύων βασιλεύσεις ἐφ’ ἡμᾶς, ἢ κυριεύων κυριεύσεις ἡμῶν; Καὶ προσέθεντο ἔτι μισεῖν αὐτὸν, ἕνεκεν τῶν ἐνυπνίων αὐτοῦ, καὶ ἕνεκεν τῶν ῥημάτων αὐτοῦ. Ἄθρει δὴ οὖν, ὅτι πρὸς ἐπίδοσιν αὐτοῖς τὰ τῆς βασκανίας οἴχεται, καὶ τροφὴν ὥσπερ τινὰ ποιοῦνται τῷ φθόνῳ τὰ ἐκ τῶν ἐνυπνίων ὑποδηλούμενα. Οἱ γὰρ ὅλως τὴν ἀρχὴν οὐ μετρίως ἀσχάλλοντες, διαφερόντως ὅτι τετίμητο, πῶς ἂν οἰστὸν ἐποιήσαντο τὸ ἑλέσθαι καὶ προσκυνεῖν, καὶ τάξιν αὐτῷ τηρῆσαι τὴν ὧδε σεπτὴν καὶ πολὺ λίαν ὑπερηρμένην;","english":"Just as trainers, when anointing young men, sharpen them for the most daring ventures and persuade them to choose endurance as honorable, proclaiming the prizes that accompany the glory of victory—the generosity of the contest-givers, the acclamations of the spectators, the praises, the applause—so also the God of all, when he sees a soul that is naturally gifted, distinguished by a genuine and unalloyed mind, and suitably disposed toward everything excellent, then he calls it to choose to do the good, revealing beforehand what will be, and rousing it providentially to zeal, clearly for virtues. So a vision and some divine utterance from above once visited the young man, I mean Joseph; and he, I think, marveling, communicated it to his brothers, speaking thus: \"Hear this dream which I dreamed. I thought we were binding sheaves in the middle of the plain, and my sheaf stood up and was raised; and your sheaves, turning around, bowed down to my sheaf.\" And his brothers said to him: \"Will you rule as king over us, or will you be master over us?\" And they added further to hate him, because of his dreams and because of his words. Observe then that for them the matter of envy proceeds to increase, and they make the things indicated by the dreams, as it were, food for their jealousy. For those who were from the beginning not moderately distressed, especially that he had been honored, how could they have endured that he be chosen and bowed down to, and that they keep for him the rank that is here revered and exceedingly elevated?","structure":"narrative","commentary":[{"unit":"sense","kind":"sense","basis":"text","lemma":"παιδοτρίβαι","severity":"info","text":"Cyril compares God to athletic trainers (παιδοτρίβαι) who anoint young men and promise prizes; this illustrates divine providential encouragement of virtuous souls.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"scripture","kind":"scripture","basis":"text","lemma":"Ἀκούσατε τοῦ ἐνυπνίου τούτου","severity":"info","text":"Cyril paraphrases Joseph’s dream from Genesis 37:5-8, where Joseph recounts his sheaf standing upright and his brothers’ sheaves bowing; the brothers’ hostile response echoes the biblical narrative.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"background","kind":"background","basis":"background","lemma":"ἀγωνοθετούντων","severity":"info","text":"The term ἀγωνοθετούντων refers to contest-givers in Greek athletic festivals, a cultural institution familiar to Cyril’s audience; it reinforces the metaphor of spiritual training as an agon.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"structure","kind":"structure","basis":"text","lemma":"Ὅνπερ γὰρ τρόπον ... οὕτω καὶ","severity":"info","text":"Cyril employs a formal comparison (Ὅνπερ ... οὕτω καὶ) to link the athletic analogy with divine action, a common rhetorical device in his exegesis to clarify typological or moral points.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"reception","kind":"reception","basis":"text","lemma":"βασκανίας","severity":"info","text":"Cyril highlights the brothers’ envy (βασκανίας) as a key moral failing, interpreting their hatred as a response to Joseph’s divinely favored status; this reflects patristic emphasis on envy as a vice.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"caution","kind":"caution","basis":"text","lemma":"ὀμφή","severity":"caution","text":"The word ὀμφή (divine utterance) is rare in Cyril’s corpus; its meaning here as a heavenly sign or oracle is clear, but the exact nuance (prophetic voice vs. dream) is ambiguous.","cites":[],"named_sources":[],"dropped_cites":[]}],"ambiguities":["The phrase 'ὀμφή τις ἄνωθεν' could be read as either a divine voice or a prophetic dream; Cyril treats it as a vision, but the term is ambiguous.","The brothers’ question 'Μὴ βασιλεύων βασιλεύσεις ἐφ’ ἡμᾶς' may be a rhetorical question expecting a negative answer, but Cyril interprets it as expressing fear of Joseph’s rule."],"confidence":"high","notes":[]},{"i":269,"ref":"p269","source":"Πλὴν ἐκεῖνο ἄξιον ἰδεῖν, πῶς ἀεὶ ὁ φθόνος ἀνοσίαν ἔχει τὴν ἔφοδον, καὶ διὰ τῶν ἴσων ἔρχεται κακῶν. Εὑρήσομεν δὲ τυφλόν τε καὶ θεομάχον ὅτι μάλιστα τὸ θηρίον. Ἐπιτήρει γὰρ, ὅπως Θεοῦ προαγγέλλοντος τῷ Ἰωσὴφ τὴν τῆς ἐσομένης εὐκλείας λαμπρότητα, δέον ἐκεῖνο διενθυμεῖσθαι σαφῶς, ὡς οὐκ ἂν ὁ τὰ δίκαια κρίνων Θεὸς ἐποίσειεν ἂν τοῖς οὐχ ἑλεῖν ἀξίοις τὰς ἀνωτάτω τιμὰς, εἶτα χαίρειν ἐπ’ ἀδελφῷ διαφανεστάτην ἔχοντι τὴν ἐλπίδα καὶ θείᾳ ψήφῳ τετιμημένῳ· τοῦτο μὲν οὐ δεδράκασιν, ἁδρότερον δὲ τοῦ φθόνου διανιστῶσι τὸ κέντρον, καὶ θηρῶν δίκην ἐπιμεμανήκασι, μονονουχὶ καὶ ἐπιτιμῶντες Θεῷ τῷ τὴν δόξαν ὑπισχνουμένῳ, καὶ ὅτι περίοπτος ἔσται προαναφαίνοντι. Τοῦτο γεγονὸς εὑρήσομεν ἐπί τε Κάϊν καὶ Ἄβελ. Ἐπειδὴ γὰρ ὁ τῶν ὅλων Θεὸς τὴν Ἄβελ θυσίαν ἐπαίνων ἠξίου, καὶ πῦρ καθιεὶς οὐρανόθεν, ἐδέχετο τὴν δωροφορίαν, τῇ τοῦ Καῒν οὐ προσεσχηκώς· τὸν μιαιφόνον εὐθὺς εἰσεδέχετο φθόνον, καὶ ταῖς ἄνωθεν ψήφοις τὴν οἰκείαν ὥσπερ ἀντεξάγων ὀργὴν, δόλῳ μέτεισι τὸν ἀδελφὸν, καὶ δὴ καὶ διόλλυσι. Καταλήγει γάρ πως ἐν τούτοις ὁ φθόνος ἀεί. Ἀλλὰ τίς ἂν γένοιτο τῶν ὁραμάτων ὁ νοῦς; Δράγμα δὲ γὰρ εἰς καιροῦ σημεῖον παραδεξόμεθα. Τό γε μὴν ἐν δόξῃ περιφανὲς ἡ τοῦ ἑνὸς ἔγερσις ὑπεμφήνειεν ἄν. Ὅτι τοίνυν ἥξει καιρὸς, καθ’ ὃν ἔσται μὲν εὐκλεὴς ὁ θεσπέσιος Ἰωσὴφ, ὑποπεσεῖται δὲ ὥσπερ αὐτῷ καὶ ὑπενεχθήσεται καὶ αὐτὴ τῶν ἀδελφῶν ἡ πληθὺς, προϋπέδειξεν αἰνιγματωδῶς τὸ αὐτοῦ δράγμα παρὰ τῶν ἑτέρων προσκυνούμενον. Ἀλλ’ οὐ μέχρι τούτων τῷ Ἰωσὴφ τὰ ἐνύπνια·","english":"But it is worth observing how envy always makes its assault in an unholy manner and comes through equal evils. We will find that the beast is particularly blind and hostile to God. For observe: when God announces to Joseph the splendor of his future glory, it would be necessary to consider clearly that the God who judges justly would not impose the highest honors on those unworthy to receive them, and then to rejoice over a brother who has the most brilliant hope and is honored by divine decree. This they did not do; rather, they stirred up the sting of envy more fiercely, and like wild beasts they raged, almost even rebuking God, who promised the glory and foretold that he would be conspicuous. We will find this to have happened in the case of Cain and Abel. For when the God of all deemed Abel's sacrifice worthy of praise, and sending down fire from heaven, accepted his offering, while paying no heed to Cain's, the murderer immediately admitted envy, and as if setting his own anger against the divine decrees, he treacherously attacked his brother and indeed destroyed him. For envy always ends somehow in such things. But what would be the meaning of the visions? We will accept the sheaf as a sign of the time. The raising of the one in conspicuous glory would indicate something. That a time would come when the blessed Joseph would be glorious, and the multitude of his brothers would be subjected and brought low before him, was symbolically prefigured by his sheaf being bowed down to by the others. But Joseph's dreams did not stop at these things.","structure":"narrative","commentary":[{"unit":"sense","kind":"sense","basis":"text","lemma":"φθόνος","severity":"info","text":"Cyril personifies envy (φθόνος) as a blind, god-fighting beast, a common trope in Greek moralizing, here applied to Joseph's brothers and to Cain.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"scripture","kind":"scripture","basis":"text","lemma":"Κάϊν καὶ Ἄβελ","severity":"info","text":"Cyril cites the story of Cain and Abel (Gen 4:3–8) as a parallel to the brothers' envy of Joseph, emphasizing divine acceptance of Abel's sacrifice.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"background","kind":"background","basis":"text","lemma":"πῦρ καθιεὶς οὐρανόθεν","severity":"info","text":"The detail of fire descending from heaven to accept Abel's offering is not in the biblical text; it likely derives from Jewish or early Christian exegetical tradition.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"structure","kind":"structure","basis":"text","lemma":"δράγμα","severity":"info","text":"Cyril interprets Joseph's sheaf (δράγμα) as a symbolic prefiguration of his future glory and his brothers' submission, linking the dream vision to the narrative's typological meaning.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"parallel","kind":"parallel","basis":"text","lemma":"ἐπί τε Κάϊν καὶ Ἄβελ","severity":"info","text":"The envy of Joseph's brothers is explicitly compared to Cain's envy of Abel, reinforcing Cyril's moral lesson that envy leads to destruction.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"caution","kind":"caution","basis":"text","lemma":"ἀντεξάγων","severity":"caution","text":"The verb ἀντεξάγων ('setting against') is rare; Cyril may be using it to emphasize Cain's opposition to divine judgment, but the precise nuance is uncertain.","cites":[],"named_sources":[],"dropped_cites":[]}],"ambiguities":["The phrase 'τὸ αὐτοῦ δράγμα παρὰ τῶν ἑτέρων προσκυνούμενον' could be read as the sheaf being worshipped by the brothers, but Cyril likely means 'bowed down to' in a gesture of submission."],"confidence":"high","notes":[]},{"i":270,"ref":"p270","source":"ἀλλά τι καὶ ἕτερον ἐπὶ τῷδε τεθεαμένος, ἀφηγεῖται πάλιν αὐτοῦ πέρι τῷ μακαρίῳ πατρὶ καὶ τοῖς ἀδελφοῖς. Εἶδε γὰρ, φησὶν, ἐνύπνιον ἕτερον, καὶ διηγήσατο αὐτὸ τῷ πατρὶ αὐτοῦ καὶ τοῖς ἀδελφοῖς αὐτοῦ, καὶ εἶπεν· Ἰδοὺ ἐνυπνιασάμην ἐνύπνιον ἕτερον· Ὥσπερ ὁ ἥλιος καὶ ἡ σελήνη καὶ ἕνδεκα ἀστέρες προσεκύνουν με. Καὶ ἐπετίμησεν αὐτῷ ὁ πατὴρ αὐτοῦ, καὶ εἶπεν αὐτῷ· Τί τὸ ἐνύπνιον τοῦτο ὃ ἐνυπνιάσθης; Ἆρά γε ἐλθόντες ἐλευσόμεθα ἐγώ τε καὶ ἡ μήτηρ σου καὶ οἱ ἀδελφοί σου προσκυνῆσαί σοι ἐπὶ τὴν γῆν; Ἐζήλωσαν δὲ αὐτὸν οἱ ἀδελφοὶ αὐτοῦ, ὁ δὲ πατὴρ αὐτοῦ διετήρει τὸ ῥῆμα. Εὐτεχνὴς ὁ πρεσβύτης, καὶ ταῖς ἀνωτάτω διαπρεπὴς ἀγχινοίαις. Συνίησι μὲν γὰρ τῶν ὁραμάτων τὴν δύναμιν· ἐπετίμα δὲ τῷ παιδὶ, λέγων· Ἆρά γε ἐλθόντες ἐλευσόμεθα ἐγώ τε καὶ ἡ μήτηρ σου καὶ οἱ ἀδελφοί σου προσκυνῆσαί σοι ἐπὶ τὴν γῆν; Καὶ τίς ἂν νοοῖτο; σοφὸς δὲ ὅπως καὶ ἀναγκαῖος ὁ τῆς ἐπιτιμήσεως τρόπος. Ἀνακόπτει μὲν γὰρ εὐφυῶς τῶν ἀκροωμένων τὸν φθόνον, καὶ θράσει ἀφορήτῳ τὸν νεανίσκον καταχεόμενον τιθασσεύει λοιπὸν τρόπον τινὰ, καὶ καλεῖ πρὸς τὸ ἥμερον· οὐκ ἐᾷ δὲ τὸ μειράκιον τῇ τῶν ἐνυπνίων ἐλπίδι καταλαζονεύεσθαι τῶν ἀδελφῶν, ἀλλ’ οὐδὲ τῆς εἰς πατέρα τιμῆς ἀβούλως ὀλιγωρεῖν, μονονουχὶ καὶ πρόωρον τῆς ἐσομένης λαμπρότητος τὴν ὑπεροχὴν ἁρπάζειν ἐν ἑαυτῷ. Ὅρα γὰρ ὅπως περιίστησιν εὐφυῶς εἰς ἔκβασιν οὐκ ἐνδεχομένην τῶν ὁραμάτων τὴν δύναμιν. Τεθνεώσης γὰρ ἤδη τῆς Ῥαχὴλ, ἣ τὸν Ἰωσὴφ ἐκτέτοκε, Μὴ ἐγὼ, φησὶ, καὶ ἡ μήτηρ σου προσκυνήσομέν σοι;","english":"But having observed something else as well concerning this, he again reports about him to his blessed father and his brothers. For he saw, it says, another dream, and he related it to his father and his brothers, and said: \"Behold, I dreamed another dream: how the sun and the moon and eleven stars were bowing down to me.\" And his father rebuked him and said to him: \"What is this dream that you have dreamed? Are we, then, I and your mother and your brothers, to come and bow down to you on the earth?\" And his brothers were jealous of him, but his father kept the matter in mind. The old man is skilled and preeminent in the highest acumen. For he understands the meaning of the visions, but he rebuked the boy, saying: \"Are we, then, I and your mother and your brothers, to come and bow down to you on the earth?\" And who would not perceive it? Yet how wise and necessary is the manner of the rebuke. For it skillfully checks the envy of the hearers and tames the young man, who is pouring forth with unbearable arrogance, in a certain way, and calls him to gentleness; nor does it allow the youth to boast arrogantly over his brothers because of the hope from the dreams, nor to thoughtlessly neglect honor toward his father, as if he were prematurely seizing in himself the preeminence of the future glory. For see how skillfully he diverts the meaning of the visions to an impossible outcome. For Rachel, who bore Joseph, being already dead, he says: \"Shall I and your mother bow down to you?","structure":"narrative","commentary":[{"unit":"scripture","kind":"scripture","basis":"text","lemma":"ἐνύπνιον ἕτερον","severity":"info","text":"Cyril paraphrases Joseph's second dream from Gen 37:9-10, where the sun, moon, and eleven stars bow to him. The LXX text is closely followed.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"background","kind":"background","basis":"text","lemma":"Ῥαχὴλ","severity":"info","text":"Cyril notes that Rachel, Joseph's mother, is already dead at this point in the Genesis narrative (Gen 35:19). This detail is used to highlight Jacob's rhetorical strategy.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"structure","kind":"structure","basis":"text","lemma":"ἐπετίμα","severity":"info","text":"Cyril analyzes Jacob's rebuke as a deliberate rhetorical device: it checks the brothers' envy and curbs Joseph's arrogance, while preserving the dream's true meaning.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"term","kind":"term","basis":"glossary","lemma":"εὐτεχνὴς","severity":"info","text":"The term εὐτεχνὴς ('skilled' or 'ingenious') is used by Cyril to praise Jacob's interpretive acumen. It is a rare word in patristic Greek, emphasizing practical wisdom.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"reception","kind":"reception","basis":"text","lemma":"ἀγχινοίαις","severity":"info","text":"Cyril's characterization of Jacob as 'preeminent in the highest acumen' (ἀγχινοίαις) reflects a common patristic trope of the patriarch as a model of spiritual discernment.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"caution","kind":"caution","basis":"text","lemma":"Ἐζήλωσαν","severity":"caution","text":"The Greek verb ἐζήλωσαν can mean 'they were jealous' or 'they emulated.' Cyril takes it as jealousy, consistent with the narrative context, but the ambiguity is noted.","cites":[],"named_sources":[],"dropped_cites":[]}],"ambiguities":["The phrase 'Ἐζήλωσαν δὲ αὐτὸν οἱ ἀδελφοὶ' could be read as either jealousy or emulation; Cyril opts for jealousy.","The exact source of the dream narrative (whether directly from LXX or a harmonized version) is not specified."],"confidence":"high","notes":[]},{"i":271,"ref":"p271","source":"Ἔδρα δὲ τοῦτο, καθάπερ ἔφην ἀρτίως, καὶ τῆς τοῦ νεανίσκου φρενὸς κατασύρων τὸν ὄγκον, καὶ τῶν ἀδελφῶν τὸν ἐγηγερμένον ἐπ’ αὐτὸν κατευνάζων φθόνον. Ἔσεσθαί γε μὴν προσδοκᾷ τὸ χρῆμα αὐτός. Ἀκήκοε γὰρ οὐ παρέργως, ἀλλ’ οὐδὲ λήθης ἀξίους ποιεῖται τοὺς λόγους, εἰ καὶ τὸ εἰκαῖον αὐτῶν κατέγραφε. Τετήρηκε γὰρ αὐτοὺς, ὅτι καὶ εἰς πέρας ἐκβήσονται τάχα που τεθαῤῥηκώς. Μετὰ δέ γε τὴν τῶν ἐνυπνίων ἀφήγησιν, Ἀπῴχοντο μὲν οἱ ἀδελφοὶ τοῖς αἰπολίοις ὁμοῦ κατανέμειν ἐν Σιχέμ. Εἶτα μικροῦ διὰ μέσου παραθέοντος χρόνου, προτρέπει τὸ μειράκιον ὁ πατὴρ ἐπισκεψόμενον ἰέναι τοὺς ἀδελφούς. Οὐχὶ γὰρ, φησὶν, οἱ ἀδελφοί σου ποιμαίνουσιν ἐν Σιχέμ; Δεῦρο ἀποστελῶ σε πρὸς αὐτούς. Καὶ εἶπεν αὐτῷ· Ἰδοὺ ἐγώ. Εἶπε δὲ αὐτῷ Ἰσραήλ· Πορευθεὶς ἴδε εἰ ὑγιαίνουσιν οἱ ἀδελφοί σου καὶ τὰ πρόβατα, καὶ ἀνάγγειλόν μοι. Προθυμότατα μὲν οὖν ἰέναι κατεπαγγέλλεται, καὶ δὴ καὶ ἀπαίρει, καὶ ἀποκεχώρηκεν ἐκ τῆς κοιλάδος Χεβρών. Ἐκπεριθέοντι δὲ τὴν ἔρημον, ἔφη τις περιτυχὼν ἐφ’ ὅτῳ τε ἥκοι, καὶ ὅποι ποτὲ, καὶ ἐπὶ τίνας ἴεται. Ὁ δὲ πρὸς ταῦτα εὐθύς· Τοὺς ἀδελφούς μου ζητῶ, ἀπάγγειλόν μοι ποῦ βόσκουσιν. Εἶπε δὲ αὐτῷ, φησὶν, ὁ ἄνθρωπος, ἀπήρκασιν ἐντεῦθεν. Ἥκουσα γὰρ αὐτῶν λεγόντων· Πορευθῶμεν εἰς Δοθαΐμ. Οὗ καὶ ἀφιγμένος, ἀδοκήτως ἐπεβουλεύετο. Ἐπὶ καιροῦ γὰρ ὥσπερ ὁ φθόνος τὸ πάλαι δοκοῦν εἰργάζετο. Διαχρήσασθαι μὲν οὖν εἰς ἅπαν ἐπεθύμουν αὐτὸν οἱ ἀπὸ Βάλλας τε καὶ Ζελφᾶς τῶν θεραπαινῶν· ἔφασκον γάρ· Ἰδοὺ ὁ ἐνυπνιαστὴς ἐκεῖνος ἔρχεται. Νῦν οὖν δεῦτε, ἀποκτείνωμεν αὐτὸν, καὶ ῥίψωμεν αὐτὸν ἐφ’ ἕνα τῶν λάκκων, καὶ ἐροῦμεν·","english":"He did this, as I just said, both to humble the pride of the young man's mind and to calm the envy of his brothers that had been aroused against him. Yet he himself expects that the matter will come to pass. For he has not heard carelessly, nor does he consider the words worthy of forgetfulness, even though he recorded their triviality. He has preserved them, because he has trusted that they will perhaps come to fulfillment. After the narration of the dreams, the brothers departed to pasture the flocks together in Shechem. Then, after a short interval of time, the father urges the youth to go and visit his brothers. \"For are not your brothers,\" he says, \"shepherding in Shechem? Come, I will send you to them.\" And he said to him, \"Here I am.\" And Israel said to him, \"Go and see if your brothers and the sheep are well, and report back to me.\" So he very eagerly promises to go, and indeed he departs and has gone away from the valley of Hebron. As he was going around the wilderness, someone met him and asked on what business he had come, and where to, and to whom he was going. And he immediately replied to this, \"I am seeking my brothers; tell me where they are pasturing.\" And the man said to him, it says, \"They have departed from here. For I heard them saying, 'Let us go to Dothan.'\" And having arrived there, he was unexpectedly plotted against. For at that moment, as it were, envy was doing what it had long intended. So the sons of Bilhah and Zilpah, the handmaids, desired to kill him outright; for they said, \"Look, that dreamer is coming. Now then, come, let us kill him and throw him into one of the pits, and we will say,","structure":"narrative","commentary":[{"unit":"sense","kind":"sense","basis":"text","lemma":"Ἔδρα","severity":"info","text":"Cyril interprets Joseph's father's actions as a deliberate attempt to humble Joseph's pride and calm his brothers' envy, framing the narrative as providential management.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"scripture","kind":"scripture","basis":"text","lemma":"Σιχέμ","severity":"info","text":"The reference to Shechem (Σιχέμ) and Dothan (Δοθαΐμ) echoes the Septuagint text of Genesis 37:12-17, where Joseph's brothers plot against him.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"background","kind":"background","basis":"text","lemma":"Δοθαΐμ","severity":"info","text":"Dothan (Δοθαΐμ) is a location in the northern hill country of Samaria, traditionally associated with the Joseph story; Cyril follows the Septuagint's spelling.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"term","kind":"term","basis":"text","lemma":"ἐνυπνιαστής","severity":"info","text":"The term 'ἐνυπνιαστής' (dreamer) is used pejoratively by the brothers, reflecting their contempt for Joseph's prophetic dreams; Cyril highlights this as a key narrative element.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"structure","kind":"structure","basis":"text","lemma":"Ἀπῴχοντο μὲν... Εἶτα","severity":"info","text":"Cyril structures the passage with a temporal sequence: the brothers' departure, then a short interval, then the father's command, mirroring the biblical narrative's progression.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"reception","kind":"reception","basis":"text","lemma":"φθόνος","severity":"info","text":"Cyril personifies envy (φθόνος) as an active force that 'was doing what it had long intended,' a common patristic trope to moralize the brothers' actions.","cites":[],"named_sources":[],"dropped_cites":[]}],"ambiguities":["The Greek text does not specify whether the 'young man' (νεανίσκος) is Joseph or another figure; Cyril assumes it is Joseph based on context.","The phrase 'τὸ χρῆμα' (the matter) is ambiguous—Cyril likely refers to the fulfillment of Joseph's dreams, but could also mean the brothers' envy."],"confidence":"high","notes":[]},{"i":272,"ref":"p272","source":"Θηρίον πονηρὸν κατέφαγεν αὐτόν· καὶ ὀψόμεθα τί ἔσται τὰ ἐνύπνια αὐτοῦ. Ἀκούσας δὲ Ῥουβεὶμ, ἐξείλετο αὐτὸν ἐκ τῶν χειρῶν αὐτῶν, λέγων Οὐ πατάξομεν αὐτὸν εἰς ψυχήν. Εἶπε δὲ αὐτοῖς Ῥουβείμ· Μὴ ἐκχέητε αἷμα, ἐμβάλλετε αὐτὸν εἰς ἕνα τῶν λάκκων τούτων τῶν ἐν τῇ ἐρήμῳ, χεῖρα δὲ μὴ ἐπενέγκητε αὐτῷ. Εἶπε δὲ οὕτως, ὅπως ἐξέληται αὐτὸν ἐκ τῶν χειρῶν αὐτῶν, καὶ ἀποδῷ αὐτὸν τῷ πατρὶ αὐτοῦ. Τὸν χιτῶνα δὴ οὖν ἀφελόμενοι τὸν ποικίλον. καθίεσαν εἰς λάκκον οὐ τεθνεῶτα τὸν Ἰωσὴφ, πλὴν ὡς τεθνηξόμενον καὶ οὐκ εἰς μακράν. Ἐπειδὴ δὲ Ἰσμαηλῖταί τινες, ἀρωμάτων ἔμποροι, πρὸς τὴν Αἰγυπτίων ἠπείγοντο, συμβουλεύοντος Ἰούδα (μὴ γὰρ δὴ χρῆναι διολλύναι τὸν ἀδελφὸν ἀνεκεκράγει σαφῶς), ἀπημπολήκασι τὸ μειράκιον καταθεμένοις ὑπὲρ αὐτοῦ τοῖς ἐκπρίασθαι βουληθεῖσιν, εἴκοσι χρυσοῦς. Καὶ ἀπεκομίσθη μὲν εἰς Αἴγυπτον Ἰωσήφ. Ῥουβεὶμ δὲ πάλιν τὸ γεγονὸς οὐκ εἰδὼς, ἀφίκετο μὲν ἐπὶ τὸν λάκκον. Ἐπειδὴ δὲ τὸ παιδάριον οὐ τεθέαται, κεκινδυνευκέναι νομίσας, περιῤῥήγνυσι μὲν τὸ ἱμάτιον, ἐπίκλημα δὲ τοῖς ἄλλοις ἐποιεῖτο τὸν Ἰωσὴφ, οὕτω λέγων· Τὸ παιδάριον οὐκ ἔστιν· ἐγὼ δὲ ποῦ πορεύσομαι ἔτι; Μονονουχὶ γάρ φησι· Πῶς ἂν ὑποστρέψαιμι πρὸς τὸν πατέρα, ἢ πῶς ἂν ὅλως προσδέξαιτο τὸν ἠγαπημένον οὐκ ἔχοντας; τί δὲ δὴ καὶ ἐροῦμεν ἀπαιτοῦντι τῷ πατρὶ τὸ παιδάριον; Οἱ δὲ τὸν χιτῶνα τὸν ποικίλον αἰγὸς αἵματι καταδεύσαντες, προσεκόμιζον τῷ πατρὶ, δόλῳ καὶ ἀπάτῃ μεθύοντας συνθέντες λόγους. Τοῦτον γὰρ εὕρομεν, φασίν; ἐπίγνωθι εἰ χιτὼν τοῦ υἱοῦ σού ἐστιν ἢ οὔ.","english":"A wicked beast devoured him; and we shall see what his dreams will come to. When Reuben heard this, he rescued him from their hands, saying, \"We will not strike him mortally.\" And Reuben said to them, \"Do not shed blood; throw him into one of these pits in the wilderness, but do not lay a hand on him.\" He spoke thus in order to rescue him from their hands and return him to his father. So they took off the variegated tunic and lowered Joseph into a pit, not yet dead, but as one who would die and that soon. But when some Ishmaelites, merchants of spices, were hastening toward Egypt, at the advice of Judah (for he had clearly cried out that they should not destroy their brother), they sold the young man, receiving twenty gold pieces from those who wished to buy him. And Joseph was taken away to Egypt. Reuben, not knowing what had happened, came again to the pit. When he did not see the boy, thinking he had perished, he tore his garment and made an accusation against the others concerning Joseph, saying thus: \"The boy is not here; where then shall I go?\" He says, in effect, \"How could I return to my father, or how could he receive us at all, not having his beloved? And what shall we say when our father demands the boy?\" And they, having soaked the variegated tunic in goat's blood, brought it to the father, having composed words steeped in deceit and guile. \"We found this,\" they say; \"recognize whether it is your son's tunic or not.","structure":"narrative","commentary":[{"unit":"sense","kind":"sense","basis":"text","lemma":"Θηρίον πονηρὸν κατέφαγεν αὐτόν","severity":"info","text":"Cyril paraphrases the brothers' false report to Jacob (Gen 37:33) that a wild beast devoured Joseph, expanding the biblical narrative with dramatic detail.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"scripture","kind":"scripture","basis":"text","lemma":"ἐμβάλλετε αὐτὸν εἰς ἕνα τῶν λάκκων","severity":"info","text":"Cyril follows the LXX of Gen 37:22–24, where Reuben proposes casting Joseph into a pit, but he adds the detail that the pit is in the wilderness (ἐν τῇ ἐρήμῳ), not in the biblical text.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"background","kind":"background","basis":"text","lemma":"Ἰσμαηλῖταί τινες, ἀρωμάτων ἔμποροι","severity":"info","text":"The Ishmaelites as spice merchants reflect the LXX of Gen 37:25–28, where they are traders en route to Egypt; Cyril elaborates their role in Joseph's sale.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"structure","kind":"structure","basis":"text","lemma":"Μονονουχὶ γάρ φησι","severity":"info","text":"Cyril uses μονονουχί ('almost, as it were') to signal a paraphrase of Reuben's lament, a rhetorical device common in his exegesis to clarify the speaker's implied meaning.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"reception","kind":"reception","basis":"text","lemma":"τὸν χιτῶνα τὸν ποικίλον αἰγὸς αἵματι καταδεύσαντες","severity":"info","text":"Cyril's version of the blood-soaked tunic (Gen 37:31–33) adds goat's blood (αἰγὸς αἵματι), a detail not in the LXX, possibly from Jewish or early Christian tradition.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"caution","kind":"caution","basis":"text","lemma":"ἀπημπολήκασι τὸ μειράκιον","severity":"caution","text":"The verb ἀπημπολήκασι ('they sold') is aorist perfect; the syntax is compressed, and the subject shifts from the brothers to the Ishmaelites, which may cause confusion in reading.","cites":[],"named_sources":[],"dropped_cites":[]}],"ambiguities":["The phrase 'εἴκοσι χρυσοῦς' could mean twenty gold pieces or twenty gold coins; Cyril does not specify the unit.","The identity of 'τοῖς ἐκπρίασθαι βουληθεῖσιν' is ambiguous: it may refer to the Ishmaelites themselves or to other buyers."],"confidence":"high","notes":[]},{"i":273,"ref":"p273","source":"Κατοιμώζει δὲ ὁ πατὴρ, καὶ τάχα που τῆς τῶν υἱῶν βασκανίας, καὶ ἀνοσίων σκεμμάτων κατεκεκράγει, λέγων· Θηρίον πονηρὸν κατέφαγε τὸν Ἰωσήφ. Δυσεύναστόν τε καὶ ἀνουθέτητον παντελῶς, καὶ ἐπὶ τῇ τοῦ παιδὸς συμφορᾷ τὴν δυσθυμίαν ἐδέχετο. Οὐ γὰρ ἤθελε, φησὶ, παρακληθῆναι λέγων, ὅτι Καταβήσομαι πρὸς τὸν υἱόν μου πενθῶν εἰς ᾅδου. Ἐκβεβηκότος δὴ οὖν εἰς πέρας τοῦ τῆς ἱστορίας λόγου, μετοιχήσεται πάλιν ὁ νοῦς τῶν ἐσωτάτω πρὸς ἔρευναν. Καὶ οἷά τισι σκιαῖς τοῖς αἰσθητῶς γεγονόσιν ἐπιχρωματίζων τὴν ἀλήθειαν, εὐπρεπὲς ὡς ἔνι τὸ τῆς θεωρίας ἀπεργάζεται κάλλος.\n\nγ. Τέτοκε τοίνυν τὸν Ἰωσὴφ ἡ νεωτέρα Ῥαχὴλ, ἡ καλὴ τῷ εἴδει, καὶ λαμπραῖς ὀμμάτων βολαῖς ἀποστίλβουσα τὸ ἐπίχαρι· καίτοι τῆς Λείας οὐχ ὧδε ἐχούσης. Πόθεν; Γέγραπται γὰρ, ὅτι οἱ μὲν Ὀφθαλμοὶ Λείας ἀσθενεῖς· Ῥαχὴλ δὲ ἦν καλὴ τῷ εἴδει καὶ ὡραία τῇ ὄψει σφόδρα. Ἀλλὰ Λείαν μὲν ἐλέγομεν τὴν τῶν Ἰουδαίων μητέρα, τουτέστι, τὴν Συναγωγήν· τὰς ἐπὶ τούτῳ πίστεις συλλέγοντες ἀπό τε τῶν ὀφθαλμῶν καὶ τῆς τοῦ ὀνόματος ἑρμηνείας. Ἀκαλλὴς γὰρ ὄντως καὶ πολὺ νοσοῦσα τὸ ἄῤῥωστον, ἡ ἔσω τε καὶ εἰς νοῦν ὅρασις τῆς Ἰουδαίων Συναγωγῆς. Ὀφθαλμοὶ γὰρ αὐτοῖς, καὶ οὐ βλέπουσι, κατὰ τὴν τοῦ προφήτου φωνήν. Οὐ γὰρ ἐγνώκασι τὰ Μωσέως, οὔτε μὴν γεγόνασιν οἷοί τε καταθρεῖν τὰ ἐν αὐτῷ μυστήρια, δι’ ὧν πολυτρόπως ὁ Ἐμμανουὴλ κατεγράφετο. Ἑρμηνεύεται δὲ Λεία, κοπιῶσα, καθὰ καὶ ἐν ἑτέροις εἰρήκαμεν. Κεκοπίακε γὰρ ἡ τῶν Ἰουδαίων Συναγωγὴ, βραδὺ καὶ δύσοιστον ἄχθος τὸν διὰ Μωσέως ἔχουσα νόμον.","english":"The father laments, and perhaps he cried out against the malice and unholy designs of his sons, saying, \"A wicked beast has devoured Joseph.\" He was utterly restless and unteachable, and in his grief over the boy's misfortune he gave way to despondency. For he did not wish, it says, to be consoled, saying, \"I will go down to my son mourning to Hades.\" Now that the narrative of the history has been brought to completion, the mind will again be transferred to the innermost investigation. And as if coloring the truth with certain shadows from the things that have happened perceptibly, it produces the beauty of the contemplation as fittingly as possible.\n\n3. Now the younger Rachel gave birth to Joseph, she who was beautiful in form and gleaming with bright glances of her eyes, charming; whereas Leah was not so. Why? For it is written that Leah's eyes were weak, but Rachel was beautiful in form and exceedingly lovely in appearance. But we said that Leah is the mother of the Jews, that is, the Synagogue, gathering the proofs for this from both the eyes and the interpretation of the name. For the inner and intellectual vision of the Jewish Synagogue is indeed uncomely and greatly afflicted with weakness. For they have eyes, but do not see, according to the voice of the prophet. For they have not understood the writings of Moses, nor have they become able to behold the mysteries in him, through which Emmanuel was depicted in manifold ways. And Leah is interpreted as \"wearying,\" as we have also said elsewhere. For the Jewish Synagogue has wearied, bearing the law through Moses as a slow and hard-to-bear burden.","structure":"narrative","commentary":[{"unit":"sense","kind":"sense","basis":"text","lemma":"Κατοιμώζει","severity":"info","text":"The verb indicates the father's lament, but the Greek text shifts abruptly from the narrative of the brothers to Jacob's reaction, marking a transition in Cyril's exegesis.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"scripture","kind":"scripture","basis":"text","lemma":"Θηρίον πονηρὸν κατέφαγε τὸν Ἰωσήφ","severity":"info","text":"Cyril paraphrases the brothers' report to Jacob (cf. Gen 37:33), where they claim a wild beast devoured Joseph, a detail not in the biblical text but part of the interpretive tradition.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"scripture","kind":"scripture","basis":"text","lemma":"Καταβήσομαι πρὸς τὸν υἱόν μου πενθῶν εἰς ᾅδου","severity":"info","text":"Cyril quotes Jacob's refusal to be consoled, echoing language from the Septuagint (Gen 37:35) where Jacob says he will go down to Hades mourning.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"term","kind":"term","basis":"text","lemma":"Λεία","severity":"info","text":"Cyril interprets Leah's name as 'wearying' (κοπιῶσα), linking it to the Jewish Synagogue's burden of the Mosaic law, a standard etymological reading in patristic exegesis.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"background","kind":"background","basis":"text","lemma":"Ἐμμανουὴλ","severity":"info","text":"Cyril reads the Joseph narrative as a typological prefiguration of Christ (Emmanuel), a common Alexandrian approach that sees the patriarchs as types of Christ.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"structure","kind":"structure","basis":"text","lemma":"γ.","severity":"info","text":"The Greek numeral γ marks a new section in Cyril's commentary, where he transitions from the historical narrative to allegorical interpretation of Rachel and Leah.","cites":[],"named_sources":[],"dropped_cites":[]}],"ambiguities":["The Greek text at the start of the passage (Κατοιμώζει) is ambiguous as to whether the subject is Jacob or another figure; Cyril likely refers to Jacob.","The phrase 'the father' could refer to Jacob or to a generic figure; context supports Jacob."],"confidence":"high","notes":[]},{"i":274,"ref":"p274","source":"Τοιγάρτοι καὶ ὁ Χριστὸς ὡς κοπιῶντας αὐτοὺς καὶ κατηχθισμένους, εἰς τὴν διὰ πίστεως ἄνεσιν ἐκάλει λέγων· Δεῦτε πάντες πρός με, οἱ κοπιῶντες καὶ πεφορτισμένοι, κἀγὼ ἀναπαύσω ὑμᾶς. Ἀλλὰ Λεία μὲν ἐν τούτοις. Καθαροὶ δὲ ἄγαν οἱ τῆς Ῥαχὴλ ὀφθαλμοί. Τεθέαται γὰρ ἡ ἐξ ἐθνῶν Ἐκκλησία τὴν δόξαν Χριστοῦ, καὶ ἐν αὐτῷ τὸν Πατέρα· κέκληται δὲ πρὸς οἰκείωσιν τοῦ νοητοῦ νυμφίου, τουτέστι Χριστοῦ, μετὰ τὴν πρώτην. Αὕτη γὰρ ἡ νεωτάτη ῥυτίδα μὴ ἔχουσα, καίτοι παλαιωθείσης τῆς πρώτης, καὶ ἐπεί τοι γεγήρακεν, ἐγγὺς γενομένης ἀφανισμοῦ. Ἑρμηνεύεται δὲ καὶ ἡ Ῥαχὴλ, Θεοῦ ποίμνιον. Ποίμνιον γὰρ τοῦ Σωτῆρος ἡ Ἐκκλησία· ὃς Ἰουδαίοις μὲν ἔφασκε δι’ ἑνὸς τῶν ἁγίων προφητῶν· Καὶ εἶπα· Οὐ ποιμανῶ ὑμᾶς. Τὸ ἀποθνῆσκον ἀποθνησκέτω, καὶ τὸ ἐκλεῖπον ἐκλειπέτω, καὶ τὰ κατάλοιπα· κατεσθιέτω ἕκαστος τὰς σάρκας τοῦ πλησίον αὐτοῦ. Ἡμῶν δὲ δὴ πέρι, Τὰ πρόβατα τὰ ἐμὰ τῆς φωνῆς μου ἀκούουσι, καὶ ἀκολουθοῦσί μοι, κἀγὼ δίδωμι αὐτοῖς ζωὴν αἰώνιον. Ἔστι μὲν οὖν ποιμὴν ἀγαθὸς, καὶ ἐν πᾶσιν αὐτὸς πρωτεύων. Κεχρημάτικε δὲ καὶ πρόβατον, ἐπεί τοι γέγονε καθ’ ἡμᾶς. Καὶ γοῦν ὁ σοφὸς Ἰωάννης τοῖς Ἰουδαίων δήμοις αὐτὸν παρέδειξε, λέγων· Ἴδε ὁ ἀμνὸς τοῦ Θεοῦ ὁ αἴρων τὴν ἁμαρτίαν τοῦ κόσμου. Μυρίοι μὲν γὰρ ἐσφάττοντο, κατὰ τὸν τοῦ νόμου τύπον, ἀλλ’ οὐδεὶς ἀπήλειψε τὴν ἁμαρτίαν τοῦ κόσμου. Ἀδύνατον γὰρ αἷμα ταύρων καὶ τράγων ἀφαιρεῖν ἁμαρτίαν. Ἀνῄρηκε δὲ τοῦ κόσμου τὴν ἁμαρτίαν ὁ ἀμνὸς ὁ ἄμωμος, ὁ ἀληθινὸς, τὸ ἄμωμον ἱερεῖον. Οὐκοῦν καὶ ὡς πρόβατον λελόγισται μεθ’ ἡμῶν.","english":"Therefore Christ also, seeing them weary and burdened, called them to the rest that comes through faith, saying, \"Come all to me, you who are weary and laden, and I will give you rest.\" But Leah is among these. The eyes of Rachel are very pure. For the Church from the Gentiles has beheld the glory of Christ, and in him the Father; and she has been called to union with the spiritual bridegroom, that is Christ, after the first. For this youngest one has no wrinkle, although the first has grown old, and since she has aged, she has come near to disappearance. And Rachel is interpreted as \"flock of God.\" For the Church is the flock of the Savior; who said to the Jews through one of the holy prophets: \"And I said, I will not shepherd you. Let the dying die, and the failing fail, and the rest; let each devour the flesh of his neighbor.\" But concerning us: \"My sheep hear my voice and follow me, and I give them eternal life.\" He is therefore a good shepherd, and in all things he himself takes the lead. But he has also been called a sheep, since he became like us. And indeed the wise John pointed him out to the multitudes of the Jews, saying, \"Behold the lamb of God who takes away the sin of the world.\" For countless were slaughtered according to the type of the law, but no one wiped away the sin of the world. For it is impossible for the blood of bulls and goats to remove sin. But the lamb without blemish, the true one, the unblemished sacrifice, has taken away the sin of the world. Therefore he has also been counted as a sheep among us.","structure":"narrative","commentary":[{"unit":"term","kind":"term","basis":"text","lemma":"Ῥαχὴλ","severity":"info","text":"Cyril etymologizes Rachel as 'flock of God' (Θεοῦ ποίμνιον), linking her to the Church from the Gentiles.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"scripture","kind":"scripture","basis":"text","lemma":"Δεῦτε πάντες πρός με, οἱ κοπιῶντες καὶ πεφορτισμένοι, κἀγὼ ἀναπαύσω ὑμᾶς","severity":"info","text":"This call of Christ is not a direct biblical quotation but a paraphrase of Matthew 11:28, where Jesus invites the weary.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"scripture","kind":"scripture","basis":"text","lemma":"Καὶ εἶπα· Οὐ ποιμανῶ ὑμᾶς... κατεσθιέτω ἕκαστος τὰς σάρκας τοῦ πλησίον αὐτοῦ","severity":"info","text":"Cyril cites a prophetic rebuke to Israel; the phrasing echoes Ezekiel 34 and Micah 3:3, but the exact source is unclear.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"scripture","kind":"scripture","basis":"text","lemma":"Τὰ πρόβατα τὰ ἐμὰ τῆς φωνῆς μου ἀκούουσι, καὶ ἀκολουθοῦσί μοι, κἀγὼ δίδωμι αὐτοῖς ζωὴν αἰώνιον","severity":"info","text":"This saying of Christ is not verbatim in the New Testament; it may be a conflation of John 10:27 and Johannine promises of eternal life.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"scripture","kind":"scripture","basis":"text","lemma":"Ἴδε ὁ ἀμνὸς τοῦ Θεοῦ ὁ αἴρων τὴν ἁμαρτίαν τοῦ κόσμου","severity":"info","text":"Cyril attributes to John the Baptist a declaration not found in the Gospels; it echoes John 1:29 and 1:36 but is freely adapted.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"background","kind":"background","basis":"text","lemma":"ἀμνὸς ὁ ἄμωμος","severity":"info","text":"The 'unblemished lamb' recalls the paschal sacrifice and the Suffering Servant of Isaiah 53, central to Cyril's typology of Christ.","cites":[],"named_sources":[],"dropped_cites":[]}],"ambiguities":["The identity of 'the first' (τῆς πρώτης) is ambiguous: it likely refers to the Synagogue or the Jewish Church, contrasted with the younger Church from the Gentiles."],"confidence":"high","notes":[{"kind":"scripture","severity":"info","ref":"John 1:29","text":"The English carries the scriptural phrase “the lamb of god”, which matches John 1:29. The match is on the English draft; check the Coptic before quoting the verse."}]},{"i":275,"ref":"p275","source":"Καλοῖτο δ’ ἂν διὰ τοῦτο καὶ τῆς Ἐκκλησίας υἱὸς ὡς πρωτότοκος ἐν ἀδελφοῖς. Ἰστέον δὲ ὅτι καὶ Ἰωσὴφ ἑρμηνεύεται προσθήκη καὶ αὔξησις Θεοῦ. Ἀεὶ γὰρ εἰς αὔξησιν τῶν τῆς Ἐκκλησίας τέκνων ἡ ἁγία πληθὺς ἐπιδίδοται. Τοιγάρτοι καὶ εἴρηται πρὸς αὐτήν· Ἆρον κύκλῳ τοὺς ὀφθαλμούς σου, Σιὼν, καὶ ἰδὲ πάντας. Ἰδοὺ συνήχθησαν, καὶ ἤλθοσαν πρὸς σέ. Καὶ πάλιν· Ἰδοὺ οὗτοι πόῤῥωθεν ἔρχονται, οὗτοι ἀπὸ βοῤῥᾶ, καὶ οὗτοι ἀπὸ θαλάσσης, ἄλλοι δὲ ἐκ τῆς Περσῶν. Γέγραπται δὲ καὶ ἐν ταῖς Πράξεσι τῶν ἀποστόλων· πῆ μὲν, ὅτι ὁ μὲν Κύριος προσετίθει τοὺς σωζομένους καθ’ ἡμέραν ἐπὶ ταυτό· πῆ δὲ δὴ αὖ· Μᾶλλον δὲ προσετίθεντο πιστεύοντες τῷ Κυρίῳ πλήθη ἀνδρῶν τε καὶ γυναικῶν. Ταύτῃτοι, καθάπερ ἤδη προεῖπον, νοοῖτ’ ἂν εἰκότως ὁ νοητὸς Ἰωσὴφ, τουτέστιν, οἱ ἐν Χριστῷ, προσθήκη Θεοῦ. Ἴοι δ’ ἂν ἡμῖν ὁ λόγος οὐκ ἀπὸ σκοποῦ τοὺς εἰς αὐτὸν πιστεύσαντας ὡσανεὶ καὶ αὑτὸν οἰκονομικῶς ὀνομάζων. Ἔστι γὰρ, αὐτὸς μὲν ἡ κεφαλή· σῶμα δὲ καὶ μέλη, ἐκ μέρους ἡμεῖς. Καὶ αὐτὸς μὲν ἡ ἄμπελος· ἐμπεφύκαμεν δὲ κλημάτων δίκην ἡμεῖς, ἑνώσει τῇ κατὰ πνεῦμα δι’ ἁγιασμοῦ συνδούμενοι. Ἀλλ’ Ἦν, φησὶν, Ἰωσὴφ δέκα καὶ ἑπτὰ ἐτῶν. Καὶ ὅτι μὲν νέος κομιδῇ, παραδείξειεν ἂν, οἶμαί που, καὶ διὰ τούτων ἡμῖν ἡ Γραφή. Νεώτατον δὲ τῶν ἄλλων καὶ αὐτὸν εἶναί φαμεν τὸν Ἐμμανουὴλ, τὸ ἐν χρόνῳ πρεσβύτερον τοῖς πρὸ αὐτοῦ γεγονόσιν ἀνάπτοντες, οἷον Μωσῇ καὶ προφήταις· ἐκβασανίζοντες δὲ τῶν γεγραμμένων τὴν δύναμιν, οἰησόμεθά τι καὶ ἕτερον διὰ τούτου κατασημαίνεσθαι.","english":"For this reason he might also be called a son of the Church, as firstborn among brothers. And it should be known that Joseph is interpreted as \"addition and increase of God.\" For the holy multitude is always given over to the increase of the children of the Church. Therefore it is also said to her: \"Lift your eyes in a circle, Zion, and see all. Behold, they have gathered and come to you.\" And again: \"Behold, these come from afar, these from the north, and these from the sea, and others from the land of the Persians.\" And it is written in the Acts of the Apostles: on the one hand, that the Lord added the saved day by day to the same; on the other hand, that multitudes of men and women were rather added, believing in the Lord. By this, as I have already said, the spiritual Joseph might reasonably be understood, that is, those in Christ, an addition of God. And our discourse would not be off the mark in calling those who have believed in him, as it were, by the same name in an economic sense. For he is the head; we are the body and members, from a part. And he is the vine; we are grafted in like branches, bound together by spiritual union through sanctification. But it says, \"Joseph was seventeen years old.\" And that he was quite young, the Scripture would, I think, show us also through these words. And we say that Emmanuel himself is the youngest of the others, linking him in time to those older than him who came before, such as Moses and the prophets; and examining the force of what is written, we will suppose that something else is also signified by this.","structure":"narrative","commentary":[{"unit":"term","kind":"term","basis":"glossary","lemma":"προσθήκη καὶ αὔξησις Θεοῦ","severity":"info","text":"Cyril etymologizes the name Joseph as 'addition and increase of God,' a standard patristic interpretation (cf. Philo, Mut. 90). This aligns with the typological reading of Joseph as a figure of Christ and the Church's growth.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"scripture","kind":"scripture","basis":"text","lemma":"Ἆρον κύκλῳ τοὺς ὀφθαλμούς σου, Σιών, καὶ ἰδὲ πάντας","severity":"info","text":"Cyril cites an exhortation to Zion to lift her eyes and see the gathered peoples. The source is not identified in the passage; it may be a paraphrase of Psalm 48 or a lost liturgical text.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"scripture","kind":"scripture","basis":"text","lemma":"Ἰδοὺ οὗτοι πόρρωθεν ἔρχονται... ἐκ τῆς Περσῶν","severity":"info","text":"A second citation describes peoples coming from afar, north, sea, and Persia. This echoes the universal scope of the Church's mission, possibly from a prophetic or apostolic source.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"scripture","kind":"scripture","basis":"text","lemma":"ἐν ταῖς Πράξεσι τῶν ἀποστόλων","severity":"info","text":"Cyril refers to Acts of the Apostles for the growth of the saved and the addition of believing multitudes. The phrasing 'προσετίθει τοὺς σωζομένους' and 'προσετίθεντο πιστεύοντες' is not a direct quotation but a summary of Acts 2:41, 47; 5:14.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"structure","kind":"structure","basis":"text","lemma":"Ἀλλ' Ἦν, φησίν, Ἰωσὴφ δέκα καὶ ἑπτὰ ἐτῶν","severity":"info","text":"Cyril transitions from allegorical interpretation to a literal detail: Joseph's age (17). This marks a shift from typology to a chronological note, linking Joseph's youth to Christ's relative newness in salvation history.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"caution","kind":"caution","basis":"text","lemma":"Ἴοι δ' ἂν ἡμῖν ὁ λόγος","severity":"caution","text":"The phrase 'Ἴοι δ' ἂν' is likely a scribal error or variant for 'εἴη δ' ἂν' (it would be). The sense is not affected, but the reading is uncertain.","cites":[],"named_sources":[],"dropped_cites":[]}],"ambiguities":["The source of the Zion citation is unclear; it may be a conflation of Psalm 48:13 and Isaiah 60:4.","The phrase 'Ἴοι δ' ἂν' is textually uncertain; the Coptic Vorlage may have had a different reading."],"confidence":"high","notes":[]},{"i":276,"ref":"p276","source":"Καταγράψει γάρ πως ἡμῖν καὶ αὐτὸ τάχα που τῆς μετὰ σαρκὸς οἰκονομίας τὸ βαθὺ μυστήριον, καὶ ὁ τῶν ἐτῶν ἀριθμός. Καὶ τίνα δὴ τρόπον, διατρανοῦν ὡς ἔνι πειράσομαι· ὡς γὰρ ἔφην ἤδη καὶ ἐν ἑτέροις· μεμνήσομαι γάρ.\n\nδ. Ἔθος τῇ θείᾳ Γραφῇ, τοὺς ἀνόπιν ἰόντας τῶν ἀριθμῶν, μετὰ τὴν αὐτοῖς τεταγμένην ἐκπλήρωσιν, τελειότητος ποιεῖσθαι σύμβολα. Οἷόν τί φημι· Τὸν δέκα εἴπερ τις ἀναμετρήσαιτο καὶ ὑπερτρέχειν ἕλοιτο, πάλιν ἐκ μονάδος ἄρξεται, καθάπερ εἰς τέλος καταίρων αὐτόν. Ὁμοίως ἐπὶ τῆς ἑβδομάδος. Ἀρξάμενος γὰρ ἐκ πρώτης, ἄνεισι μὲν ἐφεξῆς ἐπὶ τὴν ἑβδόμην· εἶτα κατακλείσας εἰς τέλος τὸν τῶν ἡμερῶν ἀριθμὸν, ἐπανήξει πάλιν ἐπὶ τὴν πρώτην. Τελειότητος οὖν ἄρα ταύτῃτοι ποιεῖται σημεῖα τοὺς ὧδε ἔχοντας τῶν ἀριθμῶν ὁ ἱερὸς ἡμῖν λόγος. Καὶ γοῦν τῇ τῶν ταλάντων διανομῇ, τὸν εἰς λῆξιν ἥκοντα φιλεργίας τῆς κατὰ Θεὸν, δέκα φησὶν εἰληφέναι τάλαντα καὶ μὴν καὶ ἐπάνω τεθεῖσθαι πόλεων δέκα· ὅτι τῶν εὐδοκιμήσεων τελειότητι πάντη τε καὶ πάντως ἰσομοιρήσει τὰ γέρα, διὰ τούτου καταδεικνὺς ὁ τούτων διανομεὺς, τουτέστι Χριστός· Στεῖραν δέ γε τεκεῖν ἐπτὰ, τῶν ἁγίων τις ἔφη, τὸ ἑπτά που τιθεὶς ἀντὶ τοῦ πολλὰ, καὶ ὅσα τυχὸν εἰς τέλειον ἀριθμὸν καταλογισθεῖεν ἂν ὑπό του τῶν ἀναμετρεῖν ᾑρημένων. Ὅταν τοίνυν λέγηται περὶ τοῦ Ἰωσὴφ, ὅτι ἦν ἐτῶν δέκα καὶ ἑπτὰ, συντεθεῖσθαι δώσομεν τὸν Ἐμμανουὴλ εἰς ἕνα Χριστὸν καὶ Υἱὸν ἐκ δυοῖν τελείοιν, θεότητός τε καὶ ἀνθρωπότητος. Οὐ γάρ τοι παραδεξόμεθα τό τισι δοκοῦν, οἰομένοις ὅτι ψυχῆς λογικῆς ὁ θεῖος ἐκεῖνος κεκένωτο ναὸς, ὃν ἐκ τῆς ἁγίας Παρθένου πεφόρηκεν ὁ Θεὸς Λόγος.","english":"For somehow the number of years will also inscribe for us the deep mystery of the economy with the flesh. And in what manner, I will attempt to make clear as far as possible. For as I have already said elsewhere, I will recall.\n\n4. It is a custom of holy Scripture to make the numbers that go backward after their appointed fulfillment symbols of perfection. What do I mean? If one were to measure out the number ten and choose to go beyond it, he will begin again from the unit, as if arriving at its end. Similarly with the number seven. For beginning from the first, he goes up successively to the seventh; then, having closed the number of days at its end, he will return again to the first. Therefore, holy Scripture makes these numbers that are so constituted signs of perfection. And indeed, in the distribution of the talents, it says that the one who has come to the end of labor according to God received ten talents and was set over ten cities, because the rewards will share equally in the perfection of the achievements, as the distributor of these, that is, Christ, shows through this. And one of the holy writers said that a barren woman bore seven, placing the number seven instead of \"many\" and as many as might be counted as a perfect number by one who chooses to measure. When, therefore, it is said about Joseph that he was seventeen years old, we will grant that Emmanuel is compounded into one Christ and Son from two perfections, divinity and humanity. For we will not accept the opinion of some who think that the divine temple, which God the Word bore from the holy Virgin, was empty of a rational soul.","structure":"narrative","commentary":[{"unit":"sense","kind":"sense","basis":"text","lemma":"Καταγράψει γάρ πως ἡμῖν καὶ αὐτὸ τάχα που τῆς μετὰ σαρκὸς οἰκονομίας τὸ βαθὺ μυστήριον, καὶ ὁ τῶν ἐτῶν ἀριθμός","severity":"info","text":"Cyril introduces the number of Joseph's years (17) as encoding the mystery of the incarnation ('economy with the flesh').","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"background","kind":"background","basis":"text","lemma":"τελειότητος ποιεῖσθαι σύμβολα","severity":"info","text":"Cyril explains a scriptural convention: numbers that cycle back after completion (e.g., 10, 7) symbolize perfection. This reflects patristic number symbolism, not a fixed exegetical rule.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"scripture","kind":"scripture","basis":"text","lemma":"τῇ τῶν ταλάντων διανομῇ","severity":"info","text":"Cyril alludes to the distribution of talents (cf. Exodus 38:24-29 LXX) as an example of the number ten signifying perfection in rewards.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"scripture","kind":"scripture","basis":"text","lemma":"Στεῖραν δέ γε τεκεῖν ἐπτὰ","severity":"info","text":"Cyril cites an unnamed holy writer who used 'seven' for 'many' (cf. 1 Samuel 2:5 LXX, where Hannah bears seven). The reference is generic.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"term","kind":"term","basis":"text","lemma":"συντεθεῖσθαι δώσομεν τὸν Ἐμμανουὴλ εἰς ἕνα Χριστὸν καὶ Υἱὸν ἐκ δυοῖν τελείοιν","severity":"info","text":"Cyril reads Joseph's age (10+7) as symbolizing the composite nature of Christ from two perfections: divinity and humanity. This is a Christological interpretation.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"reception","kind":"reception","basis":"text","lemma":"Οὐ γάρ τοι παραδεξόμεθα τό τισι δοκοῦν","severity":"caution","text":"Cyril rejects the view that Christ lacked a rational soul, a position associated with Apollinarianism. This polemic situates the passage in 5th-century Christological debates.","cites":[],"named_sources":[],"dropped_cites":[]}],"ambiguities":["The Coptic Vorlage is not extant; the Greek text is from the printed edition. The identity of the 'holy writer' who said 'a barren woman bore seven' is unspecified."],"confidence":"high","notes":[]},{"i":277,"ref":"p277","source":"Ἀλλ’ ὥσπερ ἦν τέλειος ἐν θεότητι, οὕτω καὶ ἐν ἀνθρωπότητι, πλὴν εἰς ἕνα συγκείμενος ἀποῤῥήτως τε καὶ ὑπὲρ νοῦν. Οὐκοῦν σημαίνει μὲν τὸ τέλειον ἐν θεότητι καὶ ὑπαινίττεταί πως ἡμῖν ὁ δέκα ἀριθμός. Τὸ δὲ οὕτως ἔχον, ἐν ἀνθρωπότητι πάλιν ὑπεμφήνειεν ἂν ὁ ἑπτὰ, μειονεκτούμενος μὲν ὡς ἐν Τριάδι τοῦ δέκα, ἐπενηνεγμένος δὲ αὐτῷ καὶ οἱονεὶ προσκείμενος. Μετὰ γάρ τοι τὸν δέκα ἀριθμὸν συμβέβηκεν ὁ ἑπτά. Ἐν ὑπεροχῇ δὲ Τριάδος, τουτέστι Θεότητος, ὁ ἐκ Πατρὸς Θεὸς Λόγος· ἐν ὑφιζήσει δὲ τὸ ἀνθρώπινον, καὶ Θεοῦ δόξης ἐν μείοσι. Καὶ ὁ μὲν Θεὸς Λόγος νοεῖται προὼν, προσγέγονε δὲ αὐτῷ τὸ ἀνθρώπινον. Οὐκοῦν ἀναγκαίως προτέτακται μὲν ὁ δέκα ἀριθμὸς, ἐπενήνεκταί γε μὴν ὁ ἑπτά. Ἰωσὴφ γὰρ, φησὶν, δέκα καὶ ἑπτὰ ἦν ἐτῶν. Ἄθρει δή μοι πρὸς τούτῳ τὸ πρόσκαιρόν τε καὶ ἄναρχον, ὡς ἔν γε δὴ χρόνῳ, φημὶ, τοῦ Ἐμμανουήλ. Γέγονε μὲν γὰρ ἐτῶν ἀπαρίθμησις ὡς ἐν εἰκόνι τῷ Ἰωσήφ· ἀλλ’ ἐπενήνεκται τὸ ἦν. Κέκληται μὲν γὰρ εἰς γένεσιν τὴν καθ’ ἡμᾶς νοουμένην, καὶ εἰς ἐτῶν ἀριθμὸν διὰ τὸ ἀνθρώπινον, καίτοι Θεὸς ὢν ὁ Λόγος. Ἀλλ’ ἕψεται πάντως τὸ ἦν αὐτῷ. Νοεῖται γὰρ καὶ ἔστιν ἀληθῶς τῷ Θεῷ καὶ Πατρὶ συναΐδιος, καὶ, ὡς ὁ θεσπέσιός φησιν Ἰωάννης, Ἐν ἀρχῇ ἧν ὁ Λόγος, καὶ ὁ Λόγος ἦν πρὸς τὸν Θεὸν, καὶ Θεὸς ἦν ὁ Λόγος. Οὐκοῦν ἐρῶ εἰσαῦθις· Δέκα μὲν καὶ ἑπτὰ ἐτῶν ἦν Ἰωσὴφ ὁ θεσπέσιος, τὰς δὲ τοῦ πατρὸς ἀγέλας συνεποίμαινε τοῖς ἀδελφοῖς, τοῖς ἀπὸ Ζελφᾶς, φημὶ, καὶ Βάλλας, τουτέστι, τοῖς ἐκ θεραπαινῶν.","english":"But just as he was perfect in divinity, so also in humanity, yet combined into one ineffably and beyond understanding. Therefore, the number ten signifies and somehow hints to us the perfection in divinity. And that which is thus, in humanity again the number seven would indicate, being inferior as in a triad to the ten, yet brought upon it and, as it were, added to it. For after the number ten, the number seven occurs. In the preeminence of the triad, that is, of divinity, is the Word of God from the Father; in the lowering is the human element, and in a lesser degree of divine glory. And the Word of God is conceived as preexisting, while the human element has been added to him. Therefore, necessarily the number ten is placed first, and the number seven is brought upon it. For Joseph, it says, was seventeen years old. Observe, then, in this the temporal and the eternal, as indeed in time, I mean, of Emmanuel. For a count of years has been made as in a type in Joseph; but \"was\" has been brought upon it. For he has been called into generation understood as ours, and into a number of years because of the humanity, although the Word is God. But the \"was\" will certainly follow him. For he is conceived and truly is coeternal with God the Father, and, as the divine John says, \"In the beginning was the Word, and the Word was with God, and the Word was God.\" Therefore, I will say again: The divine Joseph was seventeen years old, and he tended his father's flocks together with his brothers, I mean those from Zilpah and Bilhah, that is, those from the handmaids.","structure":"narrative","commentary":[{"unit":"sense","kind":"sense","basis":"text","lemma":"δέκα ... ἑπτά","severity":"info","text":"Cyril interprets the numbers ten and seven as symbols: ten signifies perfection in divinity, seven indicates humanity, inferior to the divine triad yet added to it. This allegorical number symbolism is characteristic of his typological method.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"scripture","kind":"scripture","basis":"text","lemma":"Ἰωσὴφ ... δέκα καὶ ἑπτὰ ἦν ἐτῶν","severity":"info","text":"The reference is to Genesis 37:2, where Joseph is said to be seventeen years old. Cyril uses this verse as a type for Christ, interpreting the numbers as pointing to the union of divinity and humanity in Emmanuel.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"scripture","kind":"scripture","basis":"text","lemma":"Ἐν ἀρχῇ ἦν ὁ Λόγος","severity":"info","text":"Cyril quotes John 1:1-2 to support the coeternity of the Word with God the Father, linking the 'was' (ἦν) of Joseph's age to the eternal preexistence of the Logos.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"background","kind":"background","basis":"text","lemma":"τριάς","severity":"info","text":"Cyril's reference to the 'triad' (τριάς) as the perfection of divinity reflects pro-Nicene Trinitarian theology, where the number three symbolizes the Godhead. This is a standard patristic numerological trope.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"structure","kind":"structure","basis":"text","lemma":"προτέτακται ... ἐπενήνεκται","severity":"info","text":"Cyril notes the syntactic order: the number ten is placed first (προτέτακται) and seven is brought upon it (ἐπενήνεκται), mirroring the theological priority of divinity over humanity in Christ.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"reception","kind":"reception","basis":"text","lemma":"Ζελφᾶς ... Βάλλας","severity":"info","text":"Cyril identifies Joseph's brothers from Zilpah and Bilhah, the handmaids of Leah and Rachel (Genesis 30:3-12). This detail shows his close reading of the Genesis narrative, typical of Alexandrian exegesis.","cites":[],"named_sources":[],"dropped_cites":[]}],"ambiguities":["The phrase 'ἐν ὑφιζήσει' (in the lowering) is ambiguous: it could mean 'in a lower position' or 'in a state of abasement,' but Cyril clearly uses it to denote the human nature's subordination to the divine."],"confidence":"high","notes":[{"kind":"scripture","severity":"info","ref":"John 1:1","text":"The English carries the scriptural phrase “in the beginning was the word”, which matches John 1:1. The match is on the English draft; check the Coptic before quoting the verse."}]},{"i":278,"ref":"p278","source":"Γεγονὼς γὰρ ἄνθρωπος ὁ ἐκ Θεοῦ Λόγος, τὴν τῶν Ἰουδαίων ἄνω τε καὶ κάτω περιέθει χώραν, συναγείρων ὥσπερ εἰς ἀγάπησιν τὴν πρὸς Θεὸν καὶ Πατέρα ἀπολωλότα πρόβατα οἴκου Ἰσραήλ. Ὡς γὰρ ὁ μακάριος γράφει Παῦλος, Θεὸς ἦν ἐν Χριστῷ, κόσμον ἑαυτῷ καταλλάσσων. Ἐποίμαινε τοίνυν τοῖς εἰς δουλείαν γεγεννημένοις ὁ Ἐμμανουὴλ, καὶ τοῖς οἱονεί πως ἐκ δύο παιδισκῶν, νόθην, καὶ οὐκ ἐλευθέραν λαχοῦσι τὴν γένεσιν. Μετὰ γάρ τοι τὴν τοῦ Ἱεροβοὰμ βασιλείαν, ἀπήρκασι μὲν τῆς Ἱερουσαλὴμ αἱ δέκα φυλαὶ, κατῴχοντο δὲ καὶ κατῳκήκασιν ἐν τῇ Σαμαρείᾳ, παραφέροντος εἰς τοῦτο τοῦ Ἱεροβοάμ. Πεπλάνηνται δὲ καὶ προσκεκυνήκασι ταῖς δαμάλεσι ταῖς χρυσαῖς ἐκεῖ. Ὅθεν καὶ διὰ φωνῆς Ἰεζεκιὴλ, ὡς δύο γυναῖκας ἐκπεπορνευμένας κατῃτιᾶτο Θεὸς, οὕτω λέγων· Υἱὲ ἀνθρώπου, δύο γυναῖκες ἦσαν θυγατέρες μητρὸς μιᾶς, καὶ ἐξεπόρνευσαν ἐν τῇ Αἰγύπτῳ, ἐν τῇ νεότητι αὐτῶν ἐπόρνευσαν, καὶ ἔπεσον οἱ μαστοὶ αὐτῶν. Ἐκεῖ διεπαρθενεύθησαν. Τὰ δὲ ὀνόματα αὐτῶν, Ὀόλλα ἡ πρεσβυτέρα, καὶ Ὀολίβα ἡ ἀδελφὴ αὐτῆς. Καὶ ἐγένοντό μοι, καὶ ἔτεκον υἱοὺς καὶ θυγατέρας· καὶ τὰ ὀνόματα αὐτῶν, Σαμάρεια ἡ Ὀόλλα, καὶ Ἱερουσαλὴμ ἡ Ὀολίβα. Συνεποίμαινε τοίνυν καθ’ ἡμᾶς γεγονὼς ὁ Υἱὸς τοῖς ἐκ δουλείας ἅμα καὶ ἐκ πορνείας γεγεννημένοις. Καθηγοῦνται γὰρ ἔτι τῶν ἐξ Ἰσραὴλ οἱ κατὰ νόμον προεστηκότες, καίτοι διδάσκοντος ἤδη καὶ μυσταγωγοῦντος Χριστοῦ τοὺς προσιόντας αὐτῷ, καὶ εἰς τὴν τῆς ἀληθείας ἀποκομίζοντος τρίβον. Αὕτη δὲ ἦν αὐτός. Τοιγάρτοι καὶ ἔφασκεν· Ἐγώ εἰμι ἡ ὁδός.","english":"For the Word from God, having become man, traversed the land of the Jews up and down, gathering together, as it were into a love for God and Father, the lost sheep of the house of Israel. For as the blessed Paul writes, God was in Christ, reconciling the world to himself. So Emmanuel shepherded those born into slavery, and those who, as it were from two handmaidens, had obtained a spurious and not a free birth. For after the reign of Jeroboam, the ten tribes revolted from Jerusalem, and went off and settled in Samaria, Jeroboam leading them astray in this. And they went astray and worshipped the golden calves there. Whence also through the voice of Ezekiel, God accused them as two women who had committed fornication, speaking thus: Son of man, there were two women, daughters of one mother, and they committed fornication in Egypt, in their youth they committed fornication, and their breasts fell. There they were deflowered. And their names are Oolla the elder, and Ooliba her sister. And they became mine, and bore sons and daughters; and their names are Samaria, Oolla, and Jerusalem, Ooliba. So the Son, having become like us, shepherded together those born from slavery and from fornication. For those who stood over Israel according to the law still led, even though Christ was already teaching and initiating those who approached him, and conveying them onto the path of truth. And this path was he himself. Therefore he also said: I am the way.","structure":"narrative","commentary":[{"unit":"scripture","kind":"scripture","basis":"text","lemma":"Γεγονὼς γὰρ ἄνθρωπος ὁ ἐκ Θεοῦ Λόγος","severity":"info","text":"Cyril alludes to the incarnation of the Logos, a central Christological theme, and cites Paul (cf. 2 Cor 5:19) on God reconciling the world through Christ.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"scripture","kind":"scripture","basis":"text","lemma":"δύο γυναῖκες ... Ὀόλλα ... Ὀολίβα","severity":"info","text":"Cyril quotes Ezekiel 23:4, 23:10, and 23:4 (LXX) to allegorize Samaria and Jerusalem as two sisters who fornicated, applying the passage to Israel's apostasy.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"background","kind":"background","basis":"text","lemma":"Ἱεροβοὰμ βασιλείαν","severity":"info","text":"Jeroboam I led the ten northern tribes to secede and set up golden calves at Dan and Bethel (1 Kings 12:25-33), a key event in Israel's schism.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"term","kind":"term","basis":"text","lemma":"Ὀόλλα ... Ὀολίβα","severity":"info","text":"These are the LXX transliterations of Hebrew 'Oholah' and 'Oholibah' (Ezekiel 23:4), symbolizing Samaria and Jerusalem as unfaithful wives.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"structure","kind":"structure","basis":"text","lemma":"Συνεποίμαινε ... τοῖς ἐκ δουλείας ἅμα καὶ ἐκ πορνείας γεγεννημένοις","severity":"info","text":"Cyril parallels Christ's shepherding of both the enslaved (the ten tribes) and the illegitimate (those from fornication), linking the Ezekiel allegory to the narrative of redemption.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"reception","kind":"reception","basis":"text","lemma":"Ἐγώ εἰμι ἡ ὁδός","severity":"info","text":"Cyril concludes with Christ's self-identification as 'the way' (John 14:6), a common patristic motif for Christ as the path to truth and salvation.","cites":[],"named_sources":[],"dropped_cites":[]}],"ambiguities":["The Greek text is clear; no significant ambiguities in this passage."],"confidence":"high","notes":[]},{"i":279,"ref":"p279","source":"Ἀλλ’ οἱ μὲν Γραμματεῖς καὶ Φαρισαῖοι καὶ τὴν τῆς νομοθεσίας ἔχοντες δόξαν, κατέβοσκον εἰς τριβόλους, εἰς ἀκάνθας, εἰς πλάνησιν, εἰς διδασκαλίας καὶ ἐντάλματα ἀνθρώπων· ὁ δὲ εἰς νομὴν ἀγαθὴν, καὶ εἰς πόαν ὥσπερ εὐανθεστάτην, τῶν εὐαγγελικῶν παιδευμάτων τὴν εὐφυᾶ καὶ ἀξιάγαστον γνῶσιν. Καὶ οἱ μὲν ἦσαν ποιμένες ῥᾴθυμοί τε καὶ ἀναπεπτωκότες, καὶ πρός γε τούτοις, λημμάτων ἡττώμενοι, καὶ φιλοκέρδειαν νοσοῦντες ἐσχάτην· τὸ γάλα κατεσθίοντες, τὰ ἔρια περιβαλλόμενοι, καὶ τὸ παχὺ σφάζοντες, κατὰ τὴν τοῦ προφήτου φωνήν· μισθωτοὶ καὶ ἀγέρωχοι, καὶ ὀλίγου παντελῶς ἀξιοῦντες λόγου τὸ χρῆναι πονεῖν ὑπὲρ τῶν προβάτων. Ἀλλ’ ὥσπερ οἱ ἀπὸ Ζελφᾶς τε καὶ Βάλλας, ψόγον πονηρὸν κατήγαγον ἐπὶ τὸν Ἰωσὴφ, οὕτω καὶ τῶν ἀνοσίων Φαρισαίων ἡ δυστροπωτάτη πληθὺς διαβεβλήκασι τὸν Ἐμμανουὴλ, καὶ συκοφαντεῖν ἀπετόλμων τὴν δόξαν αὐτοῦ· Σαμαρείτην, καὶ οἰνοπότην, καὶ δαιμονῶντα πρὸς τούτοις, καὶ ταῖς τοῦ Βεελζεβοὺλ ἐνεργείαις ἐπικουρούμενον εἴς γε τὸ δύνασθαι, φημὶ, τὰ πονηρὰ τῶν ἠῤῥωστηκότων ἐξελαύνειν πνεύματα, δυσσεβῶς ὀνομάζοντες. Τοιγάρτοι καὶ διὰ φωνῆς προφήτου τῆς τῶν Ἰουδαίων ἀθυροστομίας κατεκεκράγει λέγων αὐτὸς ὁ Ἐμμανουήλ· Οὐαὶ αὐτοῖς, ὅτι ἀπεπήδησαν ἀπ’ ἐμοῦ. Δείλαιοί εἰσιν, ὅτι ἠσέβησαν εἰς ἐμέ. Ἐγὼ δὲ ἐλυτρωσάμην αὐτούς· αὐτοὶ δὲ κατελάλησαν ψευδῆ κατ’ ἐμοῦ. Καὶ πάλιν· Πεσοῦνται ἐν ῥομφαίᾳ οἱ ἄρχοντες αὐτῶν, δι’ ἀπαιδευσίαν γλώττης αὐτῶν. Πεφλυάρηκε τοίνυν κατὰ Χριστοῦ τῶν Φαρισαίων τὸ στῖφος, τὸ θρασύ τε καὶ ἀνελεύθερον.","english":"But the Scribes and Pharisees, and those who held the reputation of the law, were grazing on thistles, on thorns, on error, on teachings and commandments of men; but he [led them] to good pasture, and to grass as it were most flourishing, the noble and admirable knowledge of evangelical teachings. And the former were shepherds both idle and supine, and, in addition to this, overcome by gains and afflicted with the utmost love of profit, eating the milk, putting on the wool, and slaughtering the fat, according to the voice of the prophet: hirelings and arrogant, and deeming the need to labor for the sheep as a matter of utterly little account. But just as those from Zilpah and Bilhah brought an evil reproach upon Joseph, so also the most perverse multitude of the impious Pharisees slandered Emmanuel, and dared to calumniate his glory, calling him a Samaritan, and a wine-drinker, and moreover a demoniac, and one aided by the energies of Beelzebul for the ability, I mean, to drive out the evil spirits of those who were sick, impiously naming him. Therefore, also through the voice of a prophet, Emmanuel himself cried out against the shamelessness of the Jews, saying: Woe to them, because they have sprung away from me. They are wretched, because they have impiously acted against me. I redeemed them; but they spoke falsehoods against me. And again: Their rulers will fall by the sword, because of the ignorance of their tongue. So the throng of the Pharisees, bold and illiberal, has babbled against Christ.","structure":"narrative","commentary":[{"unit":"background","kind":"background","basis":"text","lemma":"Σαμαρείτην, καὶ οἰνοπότην, καὶ δαιμονῶντα","severity":"info","text":"Cyril lists slanders against Christ (Samaritan, wine-drinker, demoniac) that echo New Testament and early Christian apologetic tropes; cf. John 8:48 and Origen's Contra Celsum for similar accusations.","cites":[],"named_sources":["Origen, Contra Celsum"],"dropped_cites":[]},{"unit":"scripture","kind":"scripture","basis":"text","lemma":"Οὐαὶ αὐτοῖς, ὅτι ἀπεπήδησαν ἀπ’ ἐμοῦ","severity":"info","text":"Cyril attributes to Emmanuel a prophetic cry not found verbatim in the canonical Bible; it may be a paraphrase of Hosea or a lost source, reflecting Cyril's exegetical freedom.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"parallel","kind":"parallel","basis":"text","lemma":"τῶν ἀπὸ Ζελφᾶς τε καὶ Βάλλας","severity":"info","text":"The reference to Zilpah and Bilhah (handmaidens of Leah and Rachel) alludes to Genesis 30 and the slander of Joseph by his half-brothers, a typological parallel to the Pharisees' calumny of Christ.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"term","kind":"term","basis":"glossary","lemma":"Ἐμμανουήλ","severity":"info","text":"Emmanuel (Ἐμμανουήλ) is a Christological title from Isaiah 7:14, used by Cyril to identify Christ as the subject of the prophetic oracle and the target of Pharisaic slander.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"structure","kind":"structure","basis":"text","lemma":"Καὶ οἱ μὲν ... ὁ δὲ ...","severity":"info","text":"Cyril employs a contrastive structure (μὲν ... δέ) to juxtapose the false shepherds (Pharisees) with the true shepherd (Christ), a rhetorical device common in patristic exegesis.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"reception","kind":"reception","basis":"text","lemma":"μισθωτοὶ καὶ ἀγέρωχοι","severity":"info","text":"Cyril's critique of hireling shepherds echoes Ezekiel 34 and early Christian polemic against corrupt clergy, later influential in medieval anti-clerical literature.","cites":[],"named_sources":[],"dropped_cites":[]}],"ambiguities":["The source of the prophetic quotation (Οὐαὶ αὐτοῖς ...) is uncertain; it may be a conflation of Hosea or a non-canonical text.","The phrase 'τὸ γάλα κατεσθίοντες, τὰ ἔρια περιβαλλόμενοι' is proverbial but its exact referent in Cyril's context is ambiguous."],"confidence":"high","notes":[]},{"i":280,"ref":"p280","source":"Καὶ τοῦτο, οἶμαι, ἐστὶ τὸ κατενεγκεῖν τοὺς ἀδελφοὺς ψόγον πονηρὸν κατὰ Ἰωσήφ. Ἀλλ’ ἠγαπᾶτο, φησὶν, παρὰ τοῦ πατρὸς, ὅτι υἱὸς γήρως ἦν αὐτῷ. Γεγόνασι μὲν γὰρ καὶ ἕτεροι ποιμένες, καλοί τε καὶ ἀγαθοὶ, πρὸ τῆς τοῦ Σωτῆρος ἡμῶν ἀναδείξεως τῆς ἐν κόσμῳ καὶ μετὰ σαρκός· καὶ πρό γε τῶν ἄλλων Μωσῆς ὁ θεσπέσιος, καὶ οἱ καθεξῆς τὰς λογικὰς ἀγέλας διαποιμαίνοντες. Πλὴν διαφερόντως ἠγάπησε τὸν Υἱὸν ὁ Πατήρ, καίτοι τελευταῖον ὄντα μετὰ τοὺς ἄλλους, καὶ ἐν ἐσχάτοις τοῦ αἰῶνος γεγονότα καιροῖς. Ἁρμόσει μὲν οὖν τῷ Ἰακὼβ υἱὸν γήρως ἔχειν τὸν Ἰωσήφ. Θεὸς δὲ ἀγήρως, ἄναρχός τε καὶ ἀναυξὴς, καὶ ἀεὶ παντέλειος. Ταύτῃτοι σοφῶς τῆς τοῦ πρέποντος θήρας ἀφαμαρτεῖν οὐκ ἐφιέντες τὸν λόγον, γήρως ὥσπερ υἱὸν γεγεννῆσθαί φαμεν τῷ Θεῷ καὶ Πατρὶ τὸν Ἐμμανουὴλ, ὡς ἐν χρόνοις γεγονότα τοῖς τελευταίοις τοῦ αἰῶνος, δηλονότι τοῦ ἐνεστῶτος, καὶ ἐπεί τοι μετ’ αὐτὸν ἕτερος οὐδείς. Οὐ γὰρ ἐν ἑτέρῳ σώζεσθαι προσδοκῶμεν. Ἀρκέσει δὴ μόνος, ὅτι μηδὲ ἐν ἄλλῳ κεῖσθαί φαμεν τὴν τοῦ κόσμου σωτηρίαν καὶ ζωήν. Αὐτὸς οὖν ἡμᾶς εἰς αἰῶνας ποιμανεῖ, κατὰ τὴν τοῦ Ψάλλοντος φωνὴν, καὶ ὑπ’ αὐτῷ κεισόμεθα τῷ ἀγαπητῷ, πεφηνότι μὲν ἐν ἐσχάτοις τοῦ αἰῶνος καιροῖς, καθάπερ ἔφην ἀρτίως, μετὰ σαρκὸς, προϋφεστηκότι δὲ ὡς Θεῷ. Φαμὲν γὰρ εἶναι τῷ Πατρὶ συναΐδιον. Οὐκοῦν ἠγαπᾶτο μὲν παρὰ τοῦ πατρὸς διαφερόντως ὁ Ἰωσήφ· χιτῶνα δὲ αὐτῷ ποικίλον ἐδίδου, γέρας ὥσπερ ἐξαίρετον, καὶ τῆς ἐνούσης φιλοστοργίας μήνυσιν ἐναργῆ τὸ χρῆμα τιθείς. Ἀλλ’ ἦν καὶ τοῦτο τοῖς ἀδελφοῖς βασκανίας ἐρέθισμα, καὶ φθόνου πρόφασις·","english":"And this, I think, is what it means to bring a wicked reproach against Joseph by his brothers. But he was loved, it says, by his father, because he was a son of his old age. For there were also other shepherds, good and noble, before the revelation of our Savior in the world and in the flesh; and before all others, the divine Moses, and those who successively tended the rational flocks. Yet the Father loved the Son preeminently, even though he came last after the others, and appeared in the final times of the age. Now it would be fitting for Jacob to have Joseph as a son of his old age. But God is ageless, without beginning and without increase, and always perfect. Therefore, wisely not allowing the argument to miss the mark of what is fitting, we say that Emmanuel was born to God the Father as a son of old age, so to speak, since he came in the final times of the age, that is, of the present one, and because after him there is no other. For we do not expect salvation in another. He alone will suffice, since we say that the salvation and life of the world rest in no other. He himself, then, will shepherd us for ages, according to the voice of the Psalmist, and we will lie under him, the beloved, who appeared in the final times of the age, as I just said, in the flesh, but who pre-existed as God. For we say that he is coeternal with the Father. Therefore, Joseph was preeminently loved by his father; and he gave him a variegated tunic, as a special gift, making the thing a clear indication of the affection present in him. But this too was a provocation of malice to the brothers, and a pretext for envy.","structure":"narrative","commentary":[{"unit":"sense","kind":"sense","basis":"text","lemma":"υἱὸς γήρως","severity":"info","text":"Cyril interprets Joseph as a 'son of old age' typologically, then immediately corrects the anthropomorphism: God is ageless, so the phrase is applied to Emmanuel only in a temporal sense.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"scripture","kind":"scripture","basis":"text","lemma":"κατὰ τὴν τοῦ Ψάλλοντος φωνὴν","severity":"info","text":"The phrase 'according to the voice of the Psalmist' likely alludes to Psalm 23 (LXX), where God is depicted as a shepherd; Cyril applies it to Christ as the eternal shepherd.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"background","kind":"background","basis":"text","lemma":"ποιμένες","severity":"info","text":"Cyril contrasts the 'good shepherds' before Christ (Moses and others) with the scribes and Pharisees of the previous passage, aligning with a common patristic trope of true vs. false spiritual leadership.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"term","kind":"term","basis":"text","lemma":"συναΐδιον","severity":"info","text":"The term 'coeternal' (συναΐδιον) is a key Christological claim: Cyril asserts that Christ pre-existed as God and is coeternal with the Father, countering Arian subordinationism.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"structure","kind":"structure","basis":"text","lemma":"Ἁρμόσει μὲν οὖν ... Θεὸς δὲ ἀγήρως","severity":"info","text":"Cyril uses a concessive structure: first conceding the literal sense for Jacob, then pivoting to a theological correction for God, a common exegetical move in the Glaphyra.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"reception","kind":"reception","basis":"text","lemma":"χιτῶνα ... ποικίλον","severity":"info","text":"The 'variegated tunic' given to Joseph is read by Cyril as a symbol of paternal affection, but later exegetes (e.g., in the Septuagint tradition) often saw it as a sign of royal favor or priestly vestment.","cites":[],"named_sources":[],"dropped_cites":[]}],"ambiguities":["The phrase 'γήρως ὥσπερ υἱὸν γεγεννῆσθαί' could be read as a simile ('as if born a son of old age') or a metaphorical claim; Cyril resolves it by stressing the temporal rather than ontological sense.","The identity of the 'other shepherds' before Christ is not specified beyond Moses; Cyril may have in mind prophets or patriarchs, but the text is vague."],"confidence":"high","notes":[]},{"i":281,"ref":"p281","source":"καθὼς καὶ αὐτὸ τῶν πραγμάτων διδάξει τὸ πέρας. Ἐπεμαίνοντο δὲ καὶ οἱ Φαρισαῖοι τῷ ἠγαπημένῳ, τουτέστι Χριστῷ, διά τοι τὸ παρὰ Θεοῦ καὶ Πατρὸς ποικιλότροπόν τινα κατημφιέσθαι δόξαν. Τεθαύμαστο γὰρ κατὰ πολλοὺς, οἶμαι, τρόπους· τοῦτο μὲν ὡς ζωοποιὸς, τοῦτο δὲ ὡς φῶς καὶ καταφωτίζειν οἷός τε τοὺς ἐν σκότῳ, ὡς λεπροὺς καθαρίζων, καὶ νεκροὺς κἂν ἤδη δυσωδοῦντας ῥᾷστα ἐγείρων, ὡς θαλάσσαις ἐπιτιμῶν, καὶ αὐτοῖς ἐπ’ ἐξουσίας ἐποχούμενος κύμασι. Καὶ γοῦν ἤδη πως Ἰουδαῖοι διηπορηκότες, καὶ τῷ τῆς βασκανίας πυρὶ λοιπὸν ἀφορήτως κατατρυχόμενοι, πρὸς ἀλλήλους ἔλεγον· Τί ποιοῦμεν; ὅτι οὗτος ὁ ἄνθρωπος πολλὰ σημεῖα ποιεῖ. Αἴνιγμα δὴ οὖν ὁ παμποίκιλος ἡμῖν χιτών ἐστι τῆς πολυειδοῦς εὐκλείας, ἢν ὁ Θεὸς καὶ Πατὴρ περιθεῖναι λέγεται τῷ Υἱῷ καθ’ ἡμᾶς γενομένῳ διὰ τὸ ἀνθρώπινον. Ἐπεὶ τό γε ἧκον εἰς ἰδίαν φύσιν, αὐτός ἐστιν ὁ τῆς δόξης Κύριος· κἂν εἰ λέγοι τυχὸν οἰκονομικῶς διὰ τὴν πρὸς ἡμᾶς ὁμοίωσιν· Πάτερ, δόξασόν σου τὸν Υἱόν. Παρεθήγοντο δὴ οὖν εἰς λύπας οἱ ἐκ θεραπαινῶν, ἐφ’ οἷς ἔφην ἀρτίως. Καὶ πρός γε δὴ τούτοις, ὕποπτοι γεγόνασι διὰ τὴν τῶν ἐνυπνίων ἀφήγησιν. Προαναμανθάνοντες γὰρ, ὡς αὐτοὶ μὲν ἔσονται κατὰ καιροὺς ὑπὸ πόδας, καὶ προσκυνηταί· ὁ δὲ λίαν δὴ ὑπερκείσεται, καὶ εἰς τοῦτο δόξης ἀναδραμεῖται λοιπὸν, ὡς καὶ αὐτοῖς γενέσθαι προσκυνητὸν τοῖς γεγεννηκόσιν· ἐπέτριζον ἤδη τοὺς ὀδόντας αὐτῶν, καὶ τὰς ἐπὶ τὸ χρῆναι φονᾷν εἰσεδέχοντο γνώμας.","english":"Just as the outcome of events themselves will teach. The Pharisees also raged against the beloved one, that is, Christ, because he was clothed by God and Father with a certain variegated glory. For he was admired, I think, in many ways: on the one hand as life-giver, on the other as light and able to illuminate those in darkness, as cleansing lepers, and raising the dead even when already stinking with ease, as rebuking the seas and riding upon the waves with authority. And indeed the Jews, already perplexed and unbearably consumed by the fire of envy, said to one another: \"What are we doing? For this man works many signs.\" So the variegated coat is for us a riddle of the manifold glory which God and Father is said to put around the Son who became like us for the sake of humanity. For as to what pertains to his own nature, he himself is the Lord of glory, even if he should say, by way of economy on account of his likeness to us, \"Father, glorify your Son.\" So the sons of the handmaidens were provoked to grief by what I have just mentioned. And in addition to this, they became suspect because of the narration of the dreams. For learning in advance that they themselves would in time be under foot and worshippers, while the other would be far superior and would rise to such glory as to become an object of worship even to his own parents, they already gnashed their teeth and entertained thoughts of murder.","structure":"narrative","commentary":[{"unit":"background","kind":"background","basis":"background","lemma":"Φαρισαῖοι","severity":"info","text":"Cyril identifies the Pharisees with Joseph's brothers, a typological reading common in Alexandrian exegesis, where the brothers' envy prefigures Pharisaic opposition to Christ.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"scripture","kind":"scripture","basis":"text","lemma":"Πάτερ, δόξασόν σου τὸν Υἱόν","severity":"info","text":"Cyril alludes to a dominical saying (cf. John 17:1) where Christ prays for glory, interpreting it economically as a concession to human likeness.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"term","kind":"term","basis":"text","lemma":"ποικιλότροπον ... δόξαν","severity":"info","text":"The 'variegated glory' (ποικιλότροπον δόξαν) is a key term: Cyril reads Joseph's coat as a riddle (αἴνιγμα) for Christ's manifold miracles and divine attributes.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"structure","kind":"structure","basis":"text","lemma":"αἴνιγμα δὴ οὖν","severity":"info","text":"Cyril explicitly marks the coat as a riddle (αἴνιγμα), transitioning from narrative to allegorical interpretation, a structural cue in his exegetical method.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"reception","kind":"reception","basis":"background","lemma":"ἐπέτριζον ... τοὺς ὀδόντας","severity":"info","text":"The gnashing of teeth and murderous thoughts of the brothers prefigure Jewish hostility to Christ, a theme Cyril develops to polemicize against contemporary Jewish opponents.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"caution","kind":"caution","basis":"text","lemma":"προαναμανθάνοντες","severity":"caution","text":"The verb προαναμανθάνοντες ('learning in advance') may imply foreknowledge through dreams, but the text does not specify the mechanism; Cyril assumes a prophetic dream narrative from Genesis.","cites":[],"named_sources":[],"dropped_cites":[]}],"ambiguities":["The phrase 'προαναμανθάνοντες γὰρ' could refer to the brothers' learning from Joseph's dreams or from their own; Cyril takes it as the former, but the Greek is ambiguous."],"confidence":"high","notes":[]},{"i":282,"ref":"p282","source":"Παρωξύνοντο δὲ καὶ οἱ Ἰουδαῖοι, καὶ λελύπηντο οὐ μικρῶς, μανθάνοντες ὅτι καὶ αὐτοὺς ὑπερκείσεται τοὺς ἁγίους Πατέρας ὁ Ἐμμανουὴλ, καὶ προσκυνητὸς ἔσται παντὶ τῷ λαῷ, μᾶλλον δὲ ἁπάσῃ τῇ γῇ. Καὶ τοῦτο συνιέντες ἔφασκον· Οὗτός ἐστιν ὁ κληρονόμος, δεῦτε ἀποκτείνωμεν αὐτὸν, καὶ κατάσχωμεν τὴν κληρονομίαν αὐτοῦ· καίτοι τοῦ μακαρίου Δαβὶδ ἀναφανδὸν λέγοντος ἐνηνθρωπηκότι τῷ Μονογενεῖ· Πάντα τὰ ἔθνη ὅσα ἐποίησας, ἥξουσι καὶ προσκυνήσουσιν ἐνώπιόν σου, Κύριε· ἄλλοτε δ’ αὖ καὶ αὐτῶν τῶν ἐξ Ἰσραὴλ τὸν ἐπὶ Χριστῷ φθόνον καὶ τὴν ἀνοσίαν ὀργὴν καταφανῆ τιθέντος καὶ λέγοντος· Ὁ Κύριος ἐβασίλευσεν, ὀργιζέσθωσαν λαοί. Ἀποχρώντως δὴ οὖν τὸν ἀπηνῆ καὶ ἀτίθασσον τῶν Ἰουδαίων καταδείξαντες φθόνον, ἐπὶ καιροῦ λέγωμεν τὰ δύσοιστά τε καὶ μιαιφόνα τολμήματα, πανταχῆ τὸν τῆς ἱστορίας παραθλίβοντες λόγον, καὶ εἰς αὐτὸν τῆς ἐνανθρωπήσεως τοῦ Μονογενοῦς ἀναθέοντες τὸν σκοπόν. Ἀνακομίζει γὰρ αὖθις εἰς τοῦτο ἡμᾶς ὁ λόγος.","english":"The Jews also were provoked and greatly distressed, learning that Emmanuel would surpass even the holy Fathers themselves, and would be worshipped by the whole people, indeed by the whole earth. And understanding this, they said, \"This is the heir; come, let us kill him, and take possession of his inheritance.\" Yet the blessed David openly says to the incarnate Only-begotten, \"All the nations that you have made will come and worship before you, Lord\"; and elsewhere he also clearly sets forth the envy and unholy anger of the Israelites themselves against Christ, saying, \"The Lord has reigned; let the peoples be angry.\" Having thus sufficiently demonstrated the harsh and untamed envy of the Jews, let us now speak in due course of the restless and murderous outrages, everywhere pressing the narrative of the history and directing its purpose toward the incarnation of the Only-begotten. For the argument again brings us back to this.","structure":"narrative","commentary":[{"unit":"term","kind":"term","basis":"text","lemma":"Ἐμμανουὴλ","severity":"info","text":"Emmanuel (Ἐμμανουήλ) is the Greek transliteration of the Hebrew עִמָּנוּאֵל ('Immanu'el), meaning 'God with us.' Cyril uses it as a Christological title for the incarnate Logos, emphasizing the divine presence in the person of Christ.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"scripture","kind":"scripture","basis":"text","lemma":"Πάντα τὰ ἔθνη ... προσκυνήσουσιν ἐνώπιόν σου, Κύριε","severity":"info","text":"Cyril attributes to David a verse not found verbatim in the Septuagint; it may be a paraphrase of Psalm 66:4 LXX (65:4 MT) or a conflation of Psalm 86:9 and 96:9. The citation illustrates Cyril's typological reading of the Psalms as prophecies of Christ's universal worship.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"scripture","kind":"scripture","basis":"text","lemma":"Ὁ Κύριος ἐβασίλευσεν, ὀργιζέσθωσαν λαοί","severity":"info","text":"This phrase echoes Psalm 96:10 LXX (97:10 MT): 'ὁ κύριος ἐβασίλευσεν, ὀργιζέσθωσαν λαοί.' Cyril reads it as a prophecy of Israel's hostility to Christ's kingship, consistent with his anti-Jewish polemic.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"background","kind":"background","basis":"text","lemma":"τὸν ἀπηνῆ καὶ ἀτίθασσον ... φθόνον","severity":"info","text":"Cyril's characterization of Jewish envy (φθόνος) as 'harsh and untamed' reflects a common patristic trope that interprets Jewish opposition to Christ as rooted in jealousy. This rhetoric is typical of Alexandrian exegesis and should be read as theological polemic, not historical reportage.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"structure","kind":"structure","basis":"text","lemma":"Ἀνακομίζει γὰρ αὖθις εἰς τοῦτο ἡμᾶς ὁ λόγος","severity":"info","text":"Cyril signals a structural return to the theme of the incarnation (ἐνανθρώπησις) of the Only-begotten, framing the preceding Jewish objections as a digression. This rhetorical move ties the historical narrative to Christological interpretation.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"caution","kind":"caution","basis":"text","lemma":"τὰ δύσοιστά τε καὶ μιαιφόνα τολμήματα","severity":"caution","text":"The phrase 'restless and murderous outrages' is ambiguous: it may refer to specific Jewish actions against Christians, to biblical narratives (e.g., the stoning of Stephen), or to general anti-Christian violence. Cyril does not specify, and the referent is contested in scholarship.","cites":[],"named_sources":[],"dropped_cites":[]}],"ambiguities":["The identity of the 'holy Fathers' (τοὺς ἁγίους Πατέρας) is unclear: it may refer to the patriarchs of Israel or to earlier Christian teachers. The phrase 'murderous outrages' (τὰ ... μιαιφόνα τολμήματα) lacks a clear historical referent."],"confidence":"high","notes":[]},{"i":283,"ref":"p283","source":"ε. Ἰέναι μὲν γὰρ ἐν Σιχὲμ τὸν θεσπέσιον Ἰωσὴφ τὸ τοῦ πατρὸς ἀναπείθει πρόσταγμα, εἴπερ εἰσὶν ἐν εὐρωστίαις, καὶ ὅποι ποτὲ καὶ τίνα δὴ τρόπον διαποιμαίνουσιν ἐποπτεύσηται τοὺς ἀδελφούς. Ὁ δὲ ἄπεισι μὲν, εὑρίσκει δὲ μόλις, ἥκιστα μὲν ἐν Σιχὲμ, κατοιχομένους δὲ μᾶλλον εἰς Δοθαΐμ. Ὡς δὲ δὴ προσιόντα τεθέανται, πικρὸν καὶ ἀπηχθημένον μειδιῶσι, λέγοντες· Ἴδε ὁ ἐνυπνιαστὴς ἐκεῖνος ἔρχεται. Διαχρήσασθαι δὲ βουλομένους ἀπείργει μὲν ὁ Ῥουβείμ· καθίεσαν δ’ οὖν εἰς ἕνα τῶν λάκκων, καὶ τῆς τοῦ Ῥουβεὶμ συμβουλῆς ἀλογήσαντες. Μετ’ οὐ πολὺ δὲ τοῦ λάκκου τὸν νεανίαν ἀνιμησάμενοι, τοῖς Ἰσμαηλίταις ἀπέδοντο καταβαίνουσιν εἰς τὴν Αἰγυπτίων. Ὑπονοστήσας γε μὴν ἐπὶ τὸν λάκκον ὁ Ῥουβεὶμ, εἶτα τὸ μειράκιον οὐχ εὑρὼν, ἐκτεθνάναι δὲ ἤδη νομίσας, ἔργον τε γενέσθαι τῆς τῶν φονώντων ἀνοσιότητος, δεδυσφόρηκεν οὐ μικρόν. Καὶ ἀπεκομίσθη μὲν Ἰωσὴφ εἰς Αἴγυπτον· τεθρήνηκε δὲ ὁ πατὴρ, καὶ μέχρι πολλοῦ κατοιμώζων διετέλει. Ἀπεστάλη δὲ παρὰ τοῦ Θεοῦ καὶ Πατρὸς καὶ αὐτὸς ὁ Κύριος ἡμῶν Ἰησοῦς Χριστὸς, ἐπισκεψόμενος τοὺς ἐξ Ἰσραὴλ, εἰ διατελοῦσιν ἐν εὐρωστίαις, δῆλον δὲ ὅτι ταῖς νοηταῖς, καὶ εἰ μεμένηκεν ἐν καλῷ τὰ ὑπ’ αὐτοὺς θρέμματα, τῆς τῶν ποιμένων ἐπιεικείας οὐκ ἀπομοιρήσαντα. Ἀλλ’ εὕρηνται μὲν οὐκ ἐν Σιχὲμ, ἀλλ’ ἐν Δοθαΐμ. Ἡ Σιχὲμ ὦμος ἑρμηνεύεται. Σημεῖον δ’ ἂν γένοιτο φιλεργίας τὸ μέλος. Κατείθισται γάρ πως ἡ θεόπνευστος Γραφὴ, ποτὲ μὲν ἰσχὺν, ποτὲ δὲ εἰς ἔργου τύπον ποιεῖσθαι τὸν ὦμον. Οἶον ἐκεῖνό φαμεν τὸ, Δὸς καρδίαν σου εἰς τοὺς ὤμους, τουτέστιν, εἰς φιλεργίαν. Δοθαῒμ δὲ πάλιν, ἔκλειψις ἱκανή.","english":"For Joseph the inspired went to Shechem, persuaded by his father's command, if they were in good health, and to observe how and in what manner his brothers were pasturing the flocks. He went, but found them with difficulty, not in Shechem, but rather they had departed to Dothaim. When they saw him approaching, they smiled bitterly and hatefully, saying, \"Look, that dreamer is coming.\" And though Reuben prevented them from wanting to kill him, they cast him into one of the pits, disregarding Reuben's advice. Not long after, drawing the young man up from the pit, they sold him to the Ishmaelites going down into Egypt. Reuben, returning to the pit and then not finding the youth, supposing him already dead, and that the deed of the murderers' impiety had been accomplished, was greatly distressed. And Joseph was carried off to Egypt; his father mourned and continued lamenting for a long time. And from God the Father was sent our Lord Jesus Christ himself, to visit those from Israel, if they were in good health, clearly in the spiritual sense, and if the flocks under them had remained in good condition, not having been deprived of the gentleness of the shepherds. But they were found not in Shechem, but in Dothaim. Shechem is interpreted as \"shoulder.\" The limb would be a sign of industriousness. For inspired Scripture is accustomed sometimes to make the shoulder a symbol of strength, sometimes of a type of work. For example, we say, \"Put your heart into your shoulders,\" that is, into industriousness. Dothaim, again, means \"sufficient cessation.","structure":"narrative","commentary":[{"unit":"term","kind":"term","basis":"glossary","lemma":"Σιχέμ","severity":"info","text":"Shechem is interpreted as 'shoulder' (ὦμος), which Cyril links to industriousness (φιλεργία). This etymological reading supports his allegorical interpretation of the narrative.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"term","kind":"term","basis":"glossary","lemma":"Δοθαΐμ","severity":"info","text":"Dothaim is interpreted as 'sufficient cessation' (ἔκλειψις ἱκανή). This meaning is crucial for Cyril's typological reading, where the brothers' departure from Shechem to Dothaim signifies a spiritual failing.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"scripture","kind":"scripture","basis":"text","lemma":"Δὸς καρδίαν σου εἰς τοὺς ὤμους","severity":"info","text":"Cyril cites a proverbial phrase, 'Put your heart into your shoulders,' as an example of Scripture using 'shoulder' to denote industriousness. This is not a direct biblical quotation but a common expression.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"background","kind":"background","basis":"external","lemma":"","severity":"info","text":"The story of Joseph being sold to Ishmaelites (Gen 37:25-28) is here retold with allegorical expansions. Cyril's identification of Joseph with Christ and the brothers with hostile Jews is typical of his Christological reading.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"structure","kind":"structure","basis":"text","lemma":"","severity":"info","text":"Cyril parallels Joseph's journey to Shechem with Christ's mission to visit Israel, then shifts to etymological explanation of place names. This two-part structure (narrative + allegorical interpretation) is characteristic of his exegesis.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"caution","kind":"caution","basis":"text","lemma":"","severity":"caution","text":"The phrase 'εἰς ἕνα τῶν λάκκων' (into one of the pits) is ambiguous: it could refer to a dry cistern or a pit for animals. Cyril's allegory does not depend on the precise type, but the physical detail is left vague.","cites":[],"named_sources":[],"dropped_cites":[]}],"ambiguities":["The exact location of Dothaim relative to Shechem is not specified; Cyril treats it as a distinct place with symbolic meaning.","The phrase 'εἰς ἕνα τῶν λάκκων' could denote a cistern or a pit; the text does not clarify."],"confidence":"high","notes":[]},{"i":284,"ref":"p284","source":"Κατελήφθησαν τοίνυν οἱ ἐξ Ἰσραὴλ, οὐκ ἐν φιλεργίαις ὄντες ταῖς εἰς ἀρετὴν, οὔτε μὴν ἐν εὐδοκιμήσεσι ταῖς κατὰ τὸν νόμον, ἀλλ’ ἐν ἐκλείψει πολλῇ, δικαιοσύνης δηλονότι καὶ ἁπάσης ἐπιεικείας. Οὐ γὰρ ἦν δίκαιος οὐδὲ εἷς, οὐκ ἦν ποιῶν χρηστότητα, οὐκ ἦν ἕως ἑνός· ἀλλ’, ὡς Θεός πού φησι διὰ τῆς τοῦ προφήτου φωνῆς, μόνην αὐτῷ προσῆγον τὴν ἀπὸ γλώττης τιμὴν, τὸν νοῦν ἑτέρωθι μεταστήσαντες, καὶ τοῦ χρῆναι πληροῦν τὰ νενομισμένα διὰ Μωσέως, πόῤῥω που μετοικισάμενοι τὴν καρδίαν. Προσέκειντο γὰρ μόναις διδασκαλίαις, καὶ ἐντάλμασιν ἀνθρώπων. Ἀλλ’ ἐπέγνωσαν μὲν παρόντα μετὰ σαρκὸς τὸν ἠγαπημένον, τὸν νοητὸν Ἰωσήφ. Ἔφη γὰρ ὁ μακάριος εὐαγγελιστὴς Ἰωάννης, ὅπως μέν τοι καὶ ἐκ τῶν ἀρχόντων πολλοὶ ἐπίστευσαν εἰς αὐτὸν, ἀλλὰ διὰ τοὺς Φαρισαίους οὐχ ὡμολόγουν. Ἐπιγνόντες τοίνυν πεπαρῳνήκασιν εἰς αὐτόν. Ἀπεκτόνασι γὰρ, καὶ ὥσπερ εἴς τινα λάκκον καθῆκαν οἱ δείλαιοι, τὸ βαθὺ καὶ σκοτεινὸν τοῦ θανάτου βάραθρον, τουτέστι τὸν ᾅδην. Οὕτω γὰρ ἡμῖν αὐτὸν καὶ ὁ θεσπέσιος Δαβὶδ κατεσήμαινε λέγων ὡς πρὸς τὸν ἐν οὐρανοῖς Πατέρα καὶ Θεὸν, ὡς ἐκ προσώπου Χριστοῦ· Κύριε, ἀνήγαγες ἐξ ᾅδου τὴν ψυχήν μου, ἔσωσάς με ἀπὸ τῶν καταβαινόντων εἰς λάκκον. Ἄθρει δέ μοι τῶν ἱερῶν Γραμμάτων τὴν ἰσχὺν, καὶ τὸ πολὺ λίαν ἀπεξεσμένον εἰς τὸ ἀκριβές· Ὁ λάκκος, φησὶ, κενὸς, ὕδωρ οὐκ εἶχεν, ἵνα σαφῶς καὶ ἐναργῶς ὁ ᾅδης ἡμῖν διὰ τούτου κατασημαίνηται. Καὶ τίνα τρόπον, ἐρῶ· ὕδωρ μὲν γὰρ σύμβολον ἂν εἴη ζωῆς, ὡς ζωοποιόν. Ὕδωρ δὲ οὐκ εἶναί φησιν ἐν τῷ λάκκῳ. Τῶν γὰρ ζωῆς ἐστερημένων νοοῖτ’ ἂν εἰκότως ὁ ᾅδης οἶκός τε καὶ ἐνδιαίτημα.","english":"The Israelites were therefore caught, not being engaged in labors of virtue, nor in commendable acts according to the law, but in great deficiency, namely of justice and all gentleness. For there was not a single just man, not one doing kindness, not even one; but, as God says somewhere through the voice of the prophet, they offered him only the honor from the tongue, having set their mind elsewhere, and having moved their heart far away from the need to fulfill the ordinances through Moses. For they clung only to teachings and commandments of men. But they recognized the beloved one present in the flesh, the spiritual Joseph. For the blessed evangelist John said how indeed many of the rulers believed in him, but because of the Pharisees they did not confess. Having recognized him, therefore, they committed outrage against him. For they killed him, and the wretches lowered him as if into some pit, the deep and dark abyss of death, that is, Hades. For thus the inspired David also signified him to us, saying as to the Father and God in heaven, as from the person of Christ: \"Lord, you brought up my soul from Hades, you saved me from those descending into a pit.\" And observe for me the strength of the Holy Scriptures, and their very great refinement to precision: \"The pit,\" it says, \"was empty, it had no water,\" so that Hades might be clearly and manifestly signified to us through this. And in what manner, I will say: for water would be a symbol of life, as life-giving. And it says there was no water in the pit. For Hades would reasonably be understood as the house and dwelling of those deprived of life.","structure":"narrative","commentary":[{"unit":"sense","kind":"sense","basis":"text","lemma":"Κατελήφθησαν","severity":"info","text":"The verb 'were caught' implies a state of being overtaken or discovered, not merely 'found'. Cyril uses it to stress the Israelites' moral failure.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"scripture","kind":"scripture","basis":"text","lemma":"Κύριε, ἀνήγαγες ἐξ ᾅδου τὴν ψυχήν μου","severity":"info","text":"Cyril cites Psalm 30:3 (LXX) as a Christological prophecy, interpreting the psalmist's words as spoken by Christ to God the Father.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"scripture","kind":"scripture","basis":"text","lemma":"Ὁ λάκκος, φησὶ, κενὸς, ὕδωρ οὐκ εἶχεν","severity":"info","text":"Cyril alludes to Genesis 37:24, where the pit into which Joseph is thrown is described as empty of water. He reads this as a type of Hades.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"background","kind":"background","basis":"text","lemma":"Φαρισαίους","severity":"info","text":"Cyril refers to the Pharisees as a group that prevented confession of faith in Christ, reflecting a common patristic polemic against Jewish leadership.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"reception","kind":"reception","basis":"text","lemma":"νοητὸν Ἰωσήφ","severity":"info","text":"Cyril identifies the 'spiritual Joseph' with Christ, a typological reading common in Alexandrian exegesis, linking the patriarch to the incarnate Logos.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"structure","kind":"structure","basis":"text","lemma":"Ἄθρει δέ μοι","severity":"info","text":"This phrase marks a rhetorical turn, inviting the reader to observe the precision of Scripture. It structures Cyril's exegetical demonstration.","cites":[],"named_sources":[],"dropped_cites":[]}],"ambiguities":["The identity of 'the beloved one' (τὸν ἠγαπημένον) is ambiguous: Cyril equates him with the spiritual Joseph (Christ), but the immediate context could also refer to a historical figure."],"confidence":"high","notes":[]},{"i":285,"ref":"p285","source":"Πλὴν ἀνεβιβάσθη τὸ παιδάριον. Ἀνεβίω δὲ καὶ ὁ Χριστὸς ἐκ νεκρῶν. Οὐ γὰρ γέγονε τῷ λάκκῳ κάτοχος. Οὐδὲ μεμένηκεν ὁ Χριστὸς εἰς ᾅδου, κεκένωκε δὲ μᾶλλον αὐτόν. Ἔφη γὰρ τοῖς ἐν δεσμοῖς· Ἐξέλθετε. Ἐπειδὴ δὲ ἀνεβιβάσθη, καὶ οὐκ εἰς μακρὰν ὁ θεσπέσιος Ἰωσὴφ ἀπῆλθεν εἰς τὴν Αἰγυπτίων, ἐκπριαμένων αὐτὸν τῶν Ἰσμαηλιτῶν· ἦσαν δὲ ἀρωμάτων ἔμποροι. Ἀνεβίω μὲν γὰρ καὶ ὁ Χριστὸς, καὶ ἀναβέβηκεν ἐκ τοῦ λάκκου. Μεταπεφοίτηκε δὲ τὴν Ἰουδαίαν ἀφεὶς εἰς τὴν τῶν ἐθνῶν χώραν· περιφερόντων αὐτὸν τῶν νοητῶν Ἰσμαηλιτῶν, τουτέστι, τῶν ἐν ὑπακοῇ Θεοῦ· ἑρμηνεύεται γὰρ οὕτως ἡ λέξις. Τίνες δ’ ἂν εἶεν οἱ τοιοίδε; Πάλιν οἱ μακάριοι μαθηταὶ, τὸ οὖς ὑποθέντες τοῖς διὰ Χριστοῦ παιδεύμασι, καὶ ἀπαρχὴ γεγονότες τῶν εὐδοκιμούντων ἐν ὑπακοῇ καὶ πίστει, καὶ τοῖς ὑπὲρ νόμον αὐχήμασιν. Οἱ γὰρ τοιοίδε νοοῖντ’ ἂν εἰκότως καὶ ἀρωμάτων ἔμποροι, τὸ Χριστοῦ μυστήριον εὐωδιάζοντες, καὶ ἁπάσης ἀρετῆς ἰδέαν ἐν ἰδίαις ψυχαῖς ἀναματτόμενοι γενικῶς. Οὗτοι τὸν Ἰησοῦν ἐξεπρίαντο τρόπον τινὰ, πάντα μὲν ἀφέντες τὰ ἐν νόμῳ λαμπρὰ, τὸν ἕνα δὲ καὶ πολύτιμον ἐμπορευσάμενοι μαργαρίτην, κατὰ τὴν αὐτοῦ τοῦ Σωτῆρος παραβολήν. Οὗτοι τοῖς ἔθνεσι διεκόμισαν τὸν Χριστὸν, ἱερουργοῦντες τὸ Εὐαγγέλιον, καὶ ἀνὰ πᾶσαν τὴν ὑφ’ ἥλιον κηρύττοντες ὡς Θεὸν καὶ Κύριον, καὶ ὡς λίθον ἐκλεκτὸν, ἀποδοκιμασθέντα μὲν παρὰ τῶν ἐν νόμῳ καὶ νοητῶν οἰκοδόμων, ἐκλεκτὸν δὲ καὶ ἔντιμον παρὰ Θεῷ, καὶ εἰς κεφαλὴν γωνίας κείμενον. Πλὴν ὅτι κεκώλυκεν ὁ Ῥουβεὶμ φονῶντας τοὺς ἀδελφούς· δεδυσφόρηκε δὲ καὶ Ἰούδας. Καὶ ἦν μὲν Ῥουβεὶμ πρωτότοκος·","english":"Yet the child was brought up. And Christ also rose from the dead. For he was not held captive in the pit. Nor did Christ remain in Hades, but rather he emptied it. For he said to those in bonds: \"Come out.\" And when he was brought up, not long afterward the divine Joseph went to the land of the Egyptians, being purchased by the Ishmaelites; and they were merchants of spices. For Christ also rose, and ascended from the pit. And he migrated, leaving Judea for the land of the nations, being carried about by the spiritual Ishmaelites, that is, by those in obedience to God; for the word is interpreted thus. And who might these be? Again, the blessed disciples, lending their ear to the teachings through Christ, and having become the firstfruits of those who excel in obedience and faith, and in the boasts beyond the law. For such would reasonably be understood also as merchants of spices, diffusing the fragrance of the mystery of Christ, and generally imprinting every form of virtue in their own souls. These, in a manner, purchased Jesus, leaving behind all that was splendid in the law, and trading for the one and precious pearl, according to the parable of the Savior himself. These conveyed Christ to the nations, ministering the Gospel, and proclaiming him throughout the whole world under the sun as God and Lord, and as a choice stone, rejected by those under the law and by the spiritual builders, but chosen and honored by God, and placed at the head of the corner. Yet Reuben prevented the murderous brothers; and Judas also was distressed. And Reuben was the firstborn.","structure":"narrative","commentary":[{"unit":"term","kind":"term","basis":"glossary","lemma":"Ἰσμαηλιτῶν","severity":"info","text":"Cyril interprets 'Ishmaelites' allegorically as 'those in obedience to God,' deriving this from a supposed etymology of the name Ishmael. This is a standard patristic move, not a historical claim about the biblical Ishmaelites.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"scripture","kind":"scripture","basis":"text","lemma":"Ἐξέλθετε","severity":"info","text":"The command 'Come out' (Ἐξέλθετε) likely echoes Christ's words to the dead or to those in Hades, possibly alluding to Matthew 25:6 or a similar resurrection context, though no exact verse is cited.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"scripture","kind":"scripture","basis":"text","lemma":"τὸν ἕνα δὲ καὶ πολύτιμον ἐμπορευσάμενοι μαργαρίτην","severity":"info","text":"The 'one precious pearl' alludes to the parable of the pearl of great price (Matthew 13:45-46), here applied to Christ as the object of the disciples' spiritual commerce.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"background","kind":"background","basis":"background","lemma":"εἰς κεφαλὴν γωνίας κείμενον","severity":"info","text":"The phrase 'head of the corner' (κεφαλὴ γωνίας) is a Christological image drawn from Isaiah 28:16 (LXX) and used in early Christian architecture and exegesis to signify Christ as the foundation stone of the Church.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"structure","kind":"structure","basis":"text","lemma":"Πλὴν ὅτι κεκώλυκεν ὁ Ῥουβεὶμ φονῶντας τοὺς ἀδελφούς","severity":"info","text":"The passage shifts abruptly from the allegory of Christ and the disciples to the narrative of Reuben and Judah, marking a return to the literal story of Joseph. This structural break is typical of Cyril's method of alternating typology and narrative.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"reception","kind":"reception","basis":"background","lemma":"ἀρωμάτων ἔμποροι","severity":"info","text":"Cyril's identification of the disciples as 'merchants of spices' (ἀρωμάτων ἔμποροι) draws on the trope of the 'fragrance of Christ' (cf. 2 Corinthians 2:15) and reflects a common patristic motif linking the spread of the Gospel to the diffusion of sweet odors.","cites":[],"named_sources":[],"dropped_cites":[]}],"ambiguities":["The Greek text is clear, but the abrupt transition from allegory to narrative (from Christ to Reuben) may reflect a lacuna or a deliberate structural choice by Cyril. The reading taken is that Cyril is returning to the literal story after a typological excursus."],"confidence":"high","notes":[]},{"i":286,"ref":"p286","source":"Ἰούδας γε μὴν ἐκ τῆς εἰς βασιλείαν κεκλημένης φυλῆς. Οὐκοῦν ὅσοι τὴν τοῦ πρωτοτόκου συμμορφίαν πεπλουτήκασι, εἴπερ ἧσαν ἐξ Ἰουδαίων, καὶ ὅσοι κέκληνται πρὸς τὴν τῶν οὐρανῶν βασιλείαν, τὸ διὰ Χριστοῦ προσηκάμενοι κήρυγμα, δεδυσφορήκασιν οὐ μικρῶς ἐπὶ τοῖς κατ’ αὐτοῦ τολμήμασιν. Ἦσαν γὰρ, ἦσαν οὐκ εὐαρίθμητοι κατ’ ἐκεῖνο καιροῦ, κατά τε τὴν Ἱερουσαλὴμ καὶ τὴν ἑτέραν τῶν Ἰουδαίων χώραν, οἱ λελυπημένοι καὶ συναλγήσαντες Χριστῷ ἠτιμασμένῳ. Τεθρήνηκε δὲ ὁ πατὴρ τὸν Ἰωσήφ· Οὐ γὰρ ἤθελε παρακληθῆναι, φησίν. Πάρεστι δὴ οὖν κἀντεῦθεν ἰδεῖν ὅτι λελύπηκεν οὐ μετρίως τὸν ἐν οὐρανοῖς Πατέρα καὶ Θεὸν ἡ εἰς Χριστὸν παροινία καὶ τὰ μιαιφόνα τῶν Ἰουδαίων ἐγχειρήματα. Προσκεκρούκασι δὲ οὕτω δεινῶς, ὡς παραιτεῖσθαι παράκλησιν, μονονουχὶ δὲ καὶ ἀνέχεσθαι μηδενὸς εἴπερ ἕλοιτό τις τὰς ὑπὲρ αὐτῶν ποιεῖσθαι λιτάς. Ἐλιπάρουν μὲν γὰρ οἱ προφῆται πολλάκις, καὶ σώζεσθαι παρεκάλουν τὸν Ἰσραήλ· καίτοι δεδρακότα τὰ ἐπέκεινα λόγου παντὸς κατὰ τῶν προφητῶν. Κατενόησε δὲ τὴν ἡμερότητα πολλάκις Θεός· οἰκέται γὰρ ἦσαν οἱ κινδυνεύσαντες Ἐπεὶ δὲ πεπαρῳνήκασιν εἰς αὐτὸν τὸν Χριστὸν, ἀπαράκλητος ὁ Πατὴρ, δυσανάτρεπτος ὁ θυμός. Ὕβρισται γὰρ οὐκ ἔτι τις προφήτης, ἀλλ’ ὁ τῶν ὅλων Σωτὴρ, ὁ Δεσπότης τῶν προφητῶν, τουτέστι Χριστὸς, δι’ οὗ καὶ μεθ’ οὗ τῷ Θεῷ καὶ Πατρὶ ἡ δόξα σὺν ἁγίῳ Πνεύματι εἰς τοὺς αἰῶνας τῶν αἰώνων. Ἀμήν.","english":"Judas indeed was from the tribe called to the kingdom. Therefore, all who have been enriched with the form of the firstborn, if they were from the Jews, and all who have been called to the kingdom of the heavens, having accepted the proclamation through Christ, were greatly distressed at the outrages committed against him. For there were, there were not a few at that time, both in Jerusalem and in the rest of the Jewish country, who were grieved and sympathized with Christ in his dishonor. And the father mourned for Joseph; for he would not be comforted, it says. It is therefore possible to see from this that the outrage against Christ and the murderous attempts of the Jews grieved not moderately the Father and God in the heavens. And they have offended so terribly that he refuses consolation, and almost does not tolerate anyone, if one should choose to make prayers on their behalf. For the prophets often entreated and begged for Israel to be saved, even though they had done things beyond all account against the prophets. And God often considered their gentleness; for they were servants who had been in danger. But since they have committed outrages against Christ himself, the Father is inconsolable, his wrath is hard to turn aside. For it is no longer some prophet who has been insulted, but the Savior of all, the Master of the prophets, that is, Christ, through whom and with whom glory is to God and Father together with the Holy Spirit for ever and ever. Amen.","structure":"narrative","commentary":[{"unit":"term","kind":"term","basis":"text","lemma":"πρωτοτόκου","severity":"info","text":"The term 'πρωτοτόκου' (firstborn) here refers to Christ as the prototokos, a key Christological title in Cyril, linking the Joseph typology to Christ's preeminence.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"scripture","kind":"scripture","basis":"text","lemma":"Ἰούδας γε μὴν ἐκ τῆς εἰς βασιλείαν κεκλημένης φυλῆς","severity":"info","text":"Cyril alludes to the tribe of Judah as 'called to the kingdom,' echoing New Testament themes of Christ's Davidic lineage and the royal priesthood (cf. Heb 7:14).","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"background","kind":"background","basis":"text","lemma":"τεθρήνηκε δὲ ὁ πατὴρ τὸν Ἰωσήφ","severity":"info","text":"Cyril draws on the Genesis narrative of Jacob mourning Joseph (Gen 37:34-35), interpreting the father's refusal of comfort as a type of God the Father's inconsolable grief over the outrage against Christ.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"structure","kind":"structure","basis":"text","lemma":"οὐκοῦν","severity":"info","text":"The inferential particle 'οὐκοῦν' (therefore) marks a logical transition from the Joseph typology to its Christological application, a common structural device in Cyril's exegesis.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"reception","kind":"reception","basis":"text","lemma":"ἀπαράκλητος ὁ Πατὴρ","severity":"info","text":"Cyril's emphasis on the Father's inconsolable wrath reflects anti-Jewish polemic in early Byzantine exegesis, where Jewish rejection of Christ is seen as an unforgivable offense.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"caution","kind":"caution","basis":"text","lemma":"οἰκέται γὰρ ἦσαν οἱ κινδυνεύσαντες","severity":"caution","text":"The phrase 'οἰκέται γὰρ ἦσαν οἱ κινδυνεύσαντες' (for they were servants who had been in danger) is ambiguous: it may refer to the prophets as servants of God, or to the Jews as servants who had sinned; the antecedent is unclear.","cites":[],"named_sources":[],"dropped_cites":[]}],"ambiguities":["The referent of 'οἰκέται' (servants) is ambiguous: it could be the prophets or the Jewish people, affecting the interpretation of God's prior mercy."],"confidence":"high","notes":[]},{"i":287,"ref":"p287","source":"Περὶ τοῦ Ἰούδα καὶ τῆς Θάμαρ.\n\nα. Σκοπὸς τῇ θεοπνεύστῳ Γραφῇ, τὸ Χριστοῦ μυστήριον διὰ μυρίων ὅσων ἡμῖν κατασημῆναι πραγμάτων. Παρεικάσαι δ’ ἄν τις αὐτὴν λαμπρᾷ καὶ ἀξιαγάστῳ πόλει, καὶ οὐ μίαν ἐχούσῃ τὴν βασιλέως εἰκόνα, πλείστας δὲ ὅσας, καὶ ἐν τόπῳ παντὶ ἀνατεθειμένας περιφανῶς. Ἄθρει γὰρ ὅπως τῶν εἰς τοῦτο τελούντων διηγημάτων οὐδὲν μὲν παρίησιν, ἔρχεται δὲ διὰ πάντων. Κἂν εἰ ἔχοι τι τὸ ἀκαλλὲς τῆς ἱστορίας ὁ λόγος, δι’ οὐδενὸς ποιεῖται τὰ τοιάδε τυχὸν, ἔς τ’ ἂν αὐτῇ τὸ προκείμενον ἐξυφαίνηται καλῶς· Ποιεῖσθαι γὰρ κατάῤῥησιν τῆς τῶν ἁγίων ζωῆς οὐ σκοπὸς αὐτῇ· πολλοῦ γε καὶ δεῖ· διαμορφοῦν δὲ μᾶλλον ἡμῖν τοῦ μυστηρίου τὴν γνῶσιν, δι’ ὧν ἂν γένοιτο σαφής τε καὶ ἀληθὴς ὁ ἐπ’ αὐτῷ λόγος· καὶ οὐδαμόθεν ἔχων τὸ ἐπιτιμᾶσθαι δεῖν, ὡς τῆς ἀληθείας ἡμαρτηκώς. Γράφεται τοίνυν ἡμῖν ὡς ἐν τῷ Ἰούδᾳ πάλιν, καὶ μέντοι καὶ τῇ Θάμαρ, τῆς τοῦ Σωτῆρος οἰκονομίας τὸ μυστήριον. Ἐγένετο γὰρ, φησὶν, ἐν τῷ καιρῷ ἐκείνῳ, κατέβη Ἰούδας ἀπὸ τῶν ἀδελφῶν αὐτοῦ, καὶ ἀφίκετο πρὸς ἄνδρα τινὰ Ὀδολαμίτην, ᾧ ὄνομα Ἵρας. Καὶ εἶδεν ἐκεῖ Ἰούδας θυγατέρα ἀνθρώπου Χαναναίου, ᾗ ὄνομα Σαβά. Καὶ ἔλαβεν αὐτὴν, καὶ εἰσῆλθε πρὸς αὐτὴν, καὶ συλλαβοῦσα ἔτεκεν υἱὸν, καὶ ἐκάλεσε τὸ ὄνομα αὐτοῦ Ἥρ. Καὶ συλλαβοῦσα πάλιν, ἔτεκεν υἱὸν, καὶ ἐκάλεσε τὸ ὄνομα αὐτοῦ Αὐνᾶν. Καὶ προσθεῖσα, ἔτι ἔτεκεν υἱὸν, καὶ ἐκάλεσε τὸ ὄνομα αὐτοῦ Σηλώμ. Παῖδες μὲν οὖν οὖτοι γεγόνασι τῷ Ἰούδᾳ τρεῖς. Ἐπειδὴ δὲ εἰς ἥβην ἧκον οἱ νεανίαι, δέχεται τὴν Θάμαρ, καὶ τῷ πρωτοτόκῳ συγκαθείργνυσι, τουτέστι, τῷ Ἥρ.","english":"Concerning Judas and Thamar.\n\na. The aim of the God-inspired Scripture is to signify to us the mystery of Christ through countless events. One might compare it to a splendid and admirable city, which has not one image of the king, but very many, set up conspicuously in every place. For observe how it passes over none of the narratives that serve this purpose, but proceeds through all of them. Even if the account has something unseemly in its history, it makes such things through nothing at random, so that its intended purpose may be well woven together. For it is not its aim to make a denunciation of the lives of the saints—far from it—but rather to form for us the knowledge of the mystery, through whatever means the account concerning it may become clear and true, and having nothing that ought to be censured as having missed the truth. So it is written for us, again in Judas and also in Thamar, the mystery of the economy of the Savior. For it says, it happened at that time, Judas went down from his brothers, and came to a certain man, an Odollamite, whose name was Hiras. And there Judas saw the daughter of a Canaanite man, whose name was Saba. And he took her, and went in to her, and she conceived and bore a son, and called his name Her. And she conceived again, and bore a son, and called his name Aunan. And further, she bore yet another son, and called his name Selom. So these were three sons born to Judas. And when the young men reached puberty, he took Thamar and joined her in marriage to the firstborn, that is, to Her.","structure":"narrative","commentary":[{"unit":"sense","kind":"sense","basis":"text","lemma":"Σκοπὸς τῇ θεοπνεύστῳ Γραφῇ","severity":"info","text":"Cyril opens by stating the aim of Scripture is to signify the mystery of Christ through countless events, establishing a typological hermeneutic.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"parallel","kind":"parallel","basis":"text","lemma":"λαμπρᾷ καὶ ἀξιαγάστῳ πόλει","severity":"info","text":"The comparison of Scripture to a city with many images of the king is a rhetorical topos; Cyril uses it to argue that every narrative serves Christological typology.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"scripture","kind":"scripture","basis":"text","lemma":"Ἐγένετο γὰρ, φησὶν, ἐν τῷ καιρῷ ἐκείνῳ","severity":"info","text":"Cyril paraphrases Genesis 38:1–7, recounting Judah’s marriage to the Canaanite woman Saba and the birth of his three sons, Her, Aunan, and Selom.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"term","kind":"term","basis":"glossary","lemma":"οἰκονομίας","severity":"info","text":"The term 'οἰκονομίας' (economy) here refers to the divine plan of salvation, specifically the incarnation and redemptive work of Christ, a key concept in Cyril’s typology.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"background","kind":"background","basis":"text","lemma":"Ὀδολαμίτην","severity":"info","text":"The Odollamite (Adullamite) refers to a person from Adullam, a Canaanite city; this detail situates the narrative in the patriarchal period of Genesis.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"caution","kind":"caution","basis":"text","lemma":"Ποιεῖσθαι γὰρ κατάῤῥησιν","severity":"caution","text":"The Greek text has a textual issue: 'κατάῤῥησιν' is likely a misspelling or variant of 'κατάρρησιν' (denunciation); the sense is that Scripture does not aim to denounce the saints’ lives.","cites":[],"named_sources":[],"dropped_cites":[]}],"ambiguities":["The name 'Σαβά' (Saba) for Judah’s wife is a variant; the LXX of Genesis 38:2 calls her 'Σαυά' (Shua’s daughter). Cyril may be using a different textual tradition or a scribal variant.","The phrase 'κατάῤῥησιν' is ambiguous due to the diacritic; it is read as 'κατάρρησιν' (denunciation) based on context."],"confidence":"high","notes":[]},{"i":288,"ref":"p288","source":"Ἐπειδὴ δὲ ἦν πονηρὸς ἐν ὀφθαλμοῖς τοῦ Θεοῦ, πρὸ παίδων γονῆς τῶν καθ’ ἡμᾶς ἀπηλλάττετο. Ἀπέκτεινε γὰρ, φησὶν, αὐτὸν ὁ Θεός. Εἶτα προτρέπει τὸν Αὐνᾶν ὁ πατὴρ, τῇ τοῦ ἀδελφοῦ συγκατευνάζεσθαι γυναικὶ, καὶ ἀναστῆσαι σπέρμα τῷ κατοιχομένῳ. Ὁ δὲ, ἐπείπερ οὐκ αὐτοῦ φησιν ἔμελλεν ἔσεσθαι τὸ γεννώμενον, τὸν συνόδου νόμον ἠδίκει, καταχέων εἰς γῆν, καὶ οὐχὶ μᾶλλον ἐδίδου τὴν σποράν. Διόλλυται δὲ καὶ οὗτος εὐθὺς ἐκ θείας ὀργῆς. Οὗ γεγονότος, ἐδεδίει λοιπὸν ὁ Ἰούδας τὸν τρίτον αὐτῇ συγκατοικίζειν υἱὸν, φημὶ δὴ τὸν Σηλώμ. Καὶ τῶν εἰς τοῦτο δειμάτων ἡ πρόφασις ἦν, Μὴ ἄρα πως καὶ αὐτὸς ἀπόλοιτο, φησίν. Ἐποιεῖτο δὲ σκῆψιν τοῦ μὴ χρῆναι πληροῦν τὸν γάμον, τὸ τῆς τοῦ παιδὸς ἡλικίας κομιδῇ βραχύ. Εἶπε γὰρ, φησὶ, τῇ νύμφῃ αὐτοῦ· Κάθου χήρα ἐν τῷ οἴκῳ τοῦ πατρός σου, ἕως μέγας γένηται Σηλὼμ ὁ υἱός μου. Εἶπε γάρ· Μή ποτε ἀποθάνῃ καὶ οὗτος, ὥσπερ οἱ ἀδελφοὶ αὐτοῦ. Ἀπελθοῦσα δὲ Θάμαρ ἐκάθητο, ἐν τῷ οἴκῳ τοῦ πατρὸς αὐτῆς. Εἶτα καιροῦ διαγεγονότος, δεδυσφόρηκεν ἡ Θάμαρ ἐπὶ τῷ μελλησμῷ τοῦ γάμου. Συνίησι δὲ ἤδη πως, ὡς οὐκ ἂν οἴσει πρὸς πέρας αὐτῇ τὸ ἐπηγγελμένον ὁ κηδεστής. Σκήπτεται δὲ μᾶλλον ἀνατιθεὶς εἰς ὑπέρθεσιν καὶ εἰς ἐλπίδας οὐκ ἐσομένας τὸ προσδοκηθέν. Καὶ τί δὴ ἄρα πρὸς τοῦτο μηχανᾶται λοιπόν; Ἀπηγγέλη, φησὶ, τῇ Θάμαρ τῇ νύμφῃ αὐτοῦ, λέγοντες· Ἰδοὺ ὁ πενθερός σου ἀναβαίνει εἰς Θαμνὰ κεῖραι τὰ πρόβατα αὐτοῦ. Καὶ περιελομένη τὰ ἱμάτια τῆς χηρεύσεως ἀφ’ ἑαυτῆς, περιεβάλλετο θέριστρον, καὶ ἐκαλλωπίσατο, καὶ ἐκάθητο πρὸς ταῖς πύλαις Αἰνὰν, ἥ ἐστιν ἐν παρόδῳ Θαμνά.","english":"Since he was wicked in the eyes of God, he was removed before the generation of children among us. For God killed him, it says. Then the father urges Onan to lie with his brother's wife and raise up seed for the departed. But he, since the offspring would not be his, it says, violated the law of union, spilling on the ground and not rather giving the seed. And this one too perishes immediately by divine wrath. After this happened, Judah was afraid to give his third son, I mean Shelah, to her in marriage. And the reason for his fears in this matter was, lest perhaps he too might perish, it says. He made the excuse that the boy's age was extremely young, so that the marriage should not be fulfilled. For he said, it says, to his daughter-in-law: \"Sit as a widow in your father's house until my son Shelah grows up.\" For he said: \"Lest this one also die, just like his brothers.\" So Tamar went and sat in her father's house. Then, after some time had passed, Tamar grew indignant at the delay of the marriage. She now somehow understood that her father-in-law would not bring the promised matter to completion for her. Rather, he was making a pretext, deferring and holding out hopes that would not be realized for what was expected. And so what does she contrive in response to this? It was reported, it says, to Tamar his daughter-in-law, saying: \"Behold, your father-in-law is going up to Timnah to shear his sheep.\" And taking off the garments of widowhood from herself, she put on a veil, adorned herself, and sat at the gates of Enaim, which is on the way to Timnah.","structure":"narrative","commentary":[{"unit":"scripture","kind":"scripture","basis":"text","lemma":"Ἀπέκτεινε γὰρ, φησὶν, αὐτὸν ὁ Θεός","severity":"info","text":"Cyril paraphrases Gen 38:7, where God kills Er. The phrase 'God killed him' condenses the biblical account.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"scripture","kind":"scripture","basis":"text","lemma":"τὸν συνόδου νόμον ἠδίκει, καταχέων εἰς γῆν","severity":"info","text":"Cyril alludes to Gen 38:9, where Onan spills seed. The phrase 'violated the law of union' interprets the sin as a breach of marital duty.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"scripture","kind":"scripture","basis":"text","lemma":"Κάθου χήρα ἐν τῷ οἴκῳ τοῦ πατρός σου","severity":"info","text":"Cyril quotes Judah’s words to Tamar from Gen 38:11, with slight variation: 'Sit as a widow in your father’s house'.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"scripture","kind":"scripture","basis":"text","lemma":"Ἀπηγγέλη, φησὶ, τῇ Θάμαρ τῇ νύμφῃ αὐτοῦ","severity":"info","text":"Cyril refers to Gen 38:13, where Tamar is told Judah goes to Timnah. The phrase 'it was reported' echoes the biblical narrative.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"background","kind":"background","basis":"text","lemma":"περιεβάλλετο θέριστρον","severity":"info","text":"The 'veil' (θέριστρον) was a garment worn by women in public, often associated with modesty or disguise. Cyril notes Tamar’s adornment as part of her ruse.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"background","kind":"background","basis":"text","lemma":"πρὸς ταῖς πύλαις Αἰνὰν","severity":"info","text":"Enaim (Αἰνάν) is a location near Timnah, mentioned in Gen 38:14. Cyril identifies it as a gate on the road, consistent with the biblical setting.","cites":[],"named_sources":[],"dropped_cites":[]}],"ambiguities":["The Greek text is clear; no significant ambiguities in this passage."],"confidence":"high","notes":[]},{"i":289,"ref":"p289","source":"Εἶδε γὰρ ὅτι μέγας γέγονεν ὁ υἱὸς αὐτοῦ Σηλὼμ, αὐτὸς δὲ οὐκ ἔδωκεν αὐτὴν αὐτῷ γυναῖκα. Καὶ ἰδὼν αὐτὴν ὁ Ἰούδας, ἔδοξεν αὐτὴν πόρνην εἶναι. Κατεκαλύψατο γὰρ τὸ πρόσωπον αὐτῆς, καὶ οὐκ ἐπέγνω αὐτήν. Εἶτα συνηρπάζετο πρὸς ἐπιθυμίαν· αἰτοῦντι δὲ τῷ γυναίῳ μισθώματα, πέμψειν ἔριφον ἐπηγγέλλετο, ὅμηρά τε τῆς ἐπαγγελίας αἰτούσῃ, δίδωσι τὴν ῥάβδον, καὶ τὸν δακτύλιον, καὶ τὸν ὁρμίσκον· τουτέστι κόσμημά τι τῶν περὶ τὴν δέριν (οἰηθείη δ’ ἄν τις, καὶ μάλα εἰκότως, ἅτε δὴ Χαλδαῖον ὄντα τὸν Ἰούδαν, μὴ ἐν ῥᾳθυμίᾳ γενέσθαι τοῦ κατακλίνεσθαι φιλεῖν)· φιλόκοσμοι γὰρ οἱ Χαλδαῖοι, χρυσῷ δὲ καὶ χεῖρας καὶ δέριν καταλαμπρύνουσι, καὶ αὐτὴν δὲ τρίχα στεφανοῦσιν ἔσθ’ ὅτε. Νενόμισται δὲ καὶ τοῦτο παρ’ αὐτοῖς καὶ ἀνδροπρεπὲς, γνώρισμά τε τῆς ἀνωτάτω λοιπὸν εὐγενείας καὶ τῶν εἰς ἀνδρείαν ἐπαίνων οὐκ ἀμοιροῦν. Τούτων δὲ ὧδε τετελεσμένων, ᾤχετο μὲν ὁ Ἰούδας οἷπερ ἦν ἐν ἀρχαῖς ὁ σκοπὸς αὐτῷ. Ἡ δὲ πρὸς τὴν τοῦ πατρὸς ἑστίαν ἀνεκομίζετο, καὶ δὴ καὶ ἐν καλῷ τῆς ἐλπίδος ἦν κυοφοροῦσα λοιπόν. Ἐπειδὴ δὲ τοῦτο μεμάθηκεν ὁ Ἰούδας, τεθνάναι δεῖν ἔφη τὸ γύναιον ὡς πεπορνευμένον. Ὡς δὲ ἦν ἐν ἐσχάτοις, παρέδειξεν αὐτῷ τὴν ῥάβδον καὶ τὰ λοιπὰ, λέγουσα· Ἐκ τοῦ ἀνθρώπου οὗτινος ταῦτά ἐστιν, ἐγὼ ἐν γαστρὶ ἔχω. Καὶ εἶπεν· Ἐπίγνωθι τίνος ὁ δακτύλιος, καὶ ὁ ὁρμίσκος, καὶ ἡ ῥάβδος αὕτη. Ἐπέγνω δὲ Ἰούδας καὶ εἶπε, δεδικαίωται Θάμαρ ἢ ἐγώ. Οὗ ἕνεκα οὐκ ἔδωκα αὐτὴν Σηλὼμ τῷ υἱῷ μου; Καὶ οὐ προσέθετο ἔτι γνῶναι αὐτήν. Ἐγένετο δὲ, φησὶν, ἡνίκα ἔτικτε, καὶ τῇδε ἦν δίδυμα ἐν τῇ γαστρὶ αὐτῆς.","english":"For he saw that his son Selom had grown great, yet he did not give her to him as a wife. And when Judas saw her, he thought her to be a prostitute. For she had covered her face, and he did not recognize her. Then he was seized with desire; and when the woman asked for payment, he promised to send a goat, and when she asked for a pledge of the promise, he gave his staff, his ring, and his necklace—that is, some ornament for the neck (and one might reasonably suppose, since Judas was a Chaldean, that he was not careless in the matter of reclining to kiss; for the Chaldeans are fond of adornment, and they brighten both hands and neck with gold, and sometimes even crown the hair. This is customary among them and considered manly, and it is a mark of the highest nobility, not lacking in praise for courage). When these things were accomplished, Judas went off to where his original purpose lay. But she was brought back to her father’s hearth, and indeed she was now pregnant with good hope. When Judas learned of this, he said the woman must die as having committed fornication. But when she was at the point of death, she showed him the staff and the rest, saying, “I am pregnant by the man to whom these belong.” And she said, “Recognize whose ring, necklace, and staff this is.” Judas recognized them and said, “Thamar has been justified, or I have. Why then did I not give her to my son Selom?” And he did not approach her again. And it happened, it says, that when she gave birth, she had twins in her womb.","structure":"narrative","commentary":[{"unit":"background","kind":"background","basis":"background","lemma":"Χαλδαῖον","severity":"info","text":"Cyril identifies Judah as a Chaldean, a term often used by Greek writers for Babylonians or astrologers, and here associates Chaldeans with love of adornment and manly display.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"term","kind":"term","basis":"glossary","lemma":"ὁρμίσκον","severity":"info","text":"The Greek term 'ὁρμίσκος' denotes a necklace or neck ornament, which Cyril glosses as 'κόσμημά τι τῶν περὶ τὴν δέριν' (some ornament for the neck).","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"scripture","kind":"scripture","basis":"text","lemma":"Γένεσις 38","severity":"info","text":"This passage retells the story of Judah and Tamar from Genesis 38, including the birth of twins (Zerah and Perez) mentioned at the end.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"structure","kind":"structure","basis":"text","lemma":"δεδικαίωται Θάμαρ ἢ ἐγώ","severity":"info","text":"Judah's exclamation 'Thamar has been justified, or I have' is a rhetorical device emphasizing the moral dilemma; Cyril uses it to highlight the theme of divine justice.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"reception","kind":"reception","basis":"background","lemma":"Ἰούδας","severity":"info","text":"Cyril's portrayal of Judah as a Chaldean with luxurious habits reflects a later Christian moralizing tendency to associate non-Israelite peoples with excess, common in patristic exegesis.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"caution","kind":"caution","basis":"text","lemma":"Ἐγένετο δὲ, φησὶν, ἡνίκα ἔτικτε","severity":"caution","text":"The phrase 'it says' (φησὶν) indicates Cyril is citing the biblical text, but the exact wording differs from the Septuagint Genesis 38:27, possibly due to paraphrase or textual variation.","cites":[],"named_sources":[],"dropped_cites":[]}],"ambiguities":["The phrase 'δεδικαίωται Θάμαρ ἢ ἐγώ' could be read as 'Thamar has been justified, or I have' (i.e., one of them is justified) or as a disjunctive question; Cyril's interpretation is not fully explicit.","The reference to 'Chaldean' may conflate ethnic identity with cultural stereotypes; the source of Cyril's information is unclear."],"confidence":"high","notes":[]},{"i":290,"ref":"p290","source":"Ἐγένετο δὲ ἐν τῷ τίκτειν αὐτὴν, ὁ εἷς προεξήνεγκε τὴν χεῖρα αὐτοῦ. Λαβοῦσα δὲ ἡ μαῖα, ἔδησεν ἐπὶ τὴν χεῖρα αὐτοῦ κόκκινον, λέγουσα· Οὗτος ἐξελεύσεται πρότερος· ὡς δὲ ἐπισυνήγαγε τὴν χεῖρα, εὐθὺς ἐξῆλθεν ὁ ἀδελφὸς αὐτοῦ. Ἡ δὲ εἶπε· Τί διεκόπη διὰ σὲ φραγμός; Καὶ ἐκάλεσε τὸ ὄνομα αὐτοῦ, Φαρές. Μετὰ τοῦτο ἐξῆλθεν ὁ ἀδελφὸς αὐτοῦ, ἐφ’ ὧν ἦν ἐν τῇ χειρὶ αὐτοῦ τὸ κόκκινον· καὶ ἐκάλεσε τὸ ὄνομα αὐτοῦ, Ζαρᾶ. Καὶ ταυτὶ μὲν ἔφην ἀπό γε τοῦ γράμματος. Κεκρυμμένος δὲ πάλιν τῶν ἀναγκαίων ὁ νοῦς. Ὃν καὶ ὅπως ἂν ἔχοι, διασκεψόμεθα, καὶ οὐκ εἰς μακράν.\n\nβ. Χρῆναι δὲ οἶμαι καὶ πρό γε τῶν ἄλλων ἐκεῖνο εἰπεῖν, ὅτι κἂν εἰ γένοιντό πως ἐν τοῖς οὐ σφόδρα σεμνοῖς οἱ δόξαν ἔχοντες τὴν διαφανῆ παρά γε τῇ θεοπνεύστῳ Γραφῇ, Θεοῦ τι τῶν ἀναγκαίων εἰς ὄνησιν εὖ μάλα διοικουμένου, διωσόμεθά ποι μακρὰν τὸ ἐκ τοῦ σκανδαλίζεσθαι βλάβος· εἰ ἐν λόγῳ ποιούμεθα τὸ εἶναι σοφοὶ καὶ ἀγχίνοοι, καὶ τῶν οἰκονομικῶς χρειωδέστατα δρωμένων οὐκ ἀνεπιστήμονες. Ἐννοῶμεν γὰρ, ὅτι καὶ ὁ μακάριος προφήτης Ὠσηὲ γυναῖκα μὲν πόρνην ἑαυτῷ κατεμισθοῦτό ποτε, καὶ τὸν οὕτω διαβεβλημένον οὐ παρῃτεῖτο γάμον, καὶ τέκνων ἀπηχθημένων κεχρημάτικε πατήρ· οἷς ἦν ὀνόματα· Οὐ λαός μου, καὶ, Οὐκ ἠλεημένη. Καὶ τί τὸ χρῆμα καὶ ἐπὶ τίσιν ἐπράττετο, διειπεῖν οὐκ ὀκνήσομεν. Ἐπειδὴ γὰρ τοῖς τῶν προφητῶν κηρύγμασιν ἀντεφέροντο τῶν ἐξ Ἰσραὴλ οἱ δοκοῦντες εἶναι περιφανέστατοι, καὶ ἀπαράδεκτος αὐτοῖς ὁ θεῖος ἦν λόγος·","english":"It happened that when she was giving birth, one of them put forth his hand first. The midwife took it and tied a scarlet thread on his hand, saying, \"This one will come out first.\" But when he drew his hand back, his brother immediately came out. She said, \"Why has a barrier been broken through because of you?\" And she called his name Phares. After this his brother came out, on whose hand was the scarlet thread; and she called his name Zara. These things I have said from the literal text. But again the hidden meaning of the necessary matters lies concealed. We shall examine what it might be and how it stands, and not at length.\n\n2. I think it necessary, before all else, to say this: even if those who have a conspicuous reputation in the divinely inspired Scripture should somehow be involved in matters not entirely decorous, with God managing something necessary for benefit very well, we will drive far away the harm from being scandalized, if we make it our business to be wise and shrewd, and not ignorant of things done economically and most necessarily. For we consider that the blessed prophet Hosea once hired a harlot as a wife for himself, and did not refuse such a reproachful marriage, and became the father of abhorred children, whose names were \"Not my people\" and \"Not pitied.\" And what this matter was and for what reasons it was done, we will not hesitate to explain. For since the most conspicuous among the Israelites opposed the proclamations of the prophets, and the divine word was unacceptable to them,","structure":"narrative","commentary":[{"unit":"sense","kind":"sense","basis":"text","lemma":"Φαρές","severity":"info","text":"Cyril explains the naming of Phares (Perez) and Zara (Zerah) from the midwife's actions, linking the scarlet thread to the firstborn's identity.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"scripture","kind":"scripture","basis":"text","lemma":"Ὠσηὲ","severity":"info","text":"Cyril references the prophet Hosea's marriage to a harlot, citing the children named 'Not my people' and 'Not pitied' (Hosea 1:2, 1:6, 1:9).","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"background","kind":"background","basis":"text","lemma":"κόκκινον","severity":"info","text":"The scarlet thread (κόκκινον) tied to the hand is a detail from the Genesis narrative (Genesis 38:27-30), used by Cyril to introduce typological interpretation.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"structure","kind":"structure","basis":"text","lemma":"β.","severity":"info","text":"The passage is divided into two sections: the literal account (marked by 'ταυτὶ μὲν ἔφην ἀπό γε τοῦ γράμματος') and the hidden meaning (κεκρυμμένος νοῦς), introduced by 'β.'.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"reception","kind":"reception","basis":"text","lemma":"σκανδαλίζεσθαι","severity":"info","text":"Cyril addresses potential scandal from morally ambiguous biblical figures, urging readers to see divine economy (οἰκονομικῶς) in Hosea's actions.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"term","kind":"term","basis":"glossary","lemma":"οἰκονομικῶς","severity":"info","text":"The adverb 'οἰκονομικῶς' (economically) reflects Cyril's hermeneutical principle of divine economy, where seemingly unseemly events serve a necessary salvific purpose.","cites":[],"named_sources":[],"dropped_cites":[]}],"ambiguities":["The Coptic text is not provided; the Greek source is used. The identity of the midwife and the precise sequence of events in the birth narrative are taken from the Septuagint (Genesis 38:27-30)."],"confidence":"high","notes":[]},{"i":291,"ref":"p291","source":"ἐπράττετο διὰ τῶν ἁγίων ἐκεῖνα κατὰ καιροὺς, ἵνα κἂν γοῦν ἐν αὐτοῖς τοῖς δρωμένοις τὰ ἐσόμενα βλέποντες καθάπερ ἐν πίνακι λαμπρῶς καὶ ἀναφανδὸν γεγραμμένα, πρὸς τὴν τοῦ συμφέροντος εὕρεσιν καταθεῖεν τὸν νοῦν, καὶ πρός γε τὸ δεῖν ἑλέσθαι τὸ ὠφελοῦν αὐτοί τε μεταφοιτήσειαν, ἀναπείθοιεν δὲ καὶ ἑτέρους. Ἐμάνθανον γὰρ, ὅτι καὶ οὐ λαὸς ἔσονται κατὰ καιροὺς, καὶ ἐν τοῖς οὐκ ἠλεημένοις κατατετάξονται, σκληροί τε καὶ ἀφιλήκοοι, καὶ τί γὰρ οὐχὶ τῶν τοιούτων ἠῤῥωστηκότες καὶ μέχρι παντὸς ἐξεληλεγμένοι; Τὸ δέ γε τῇ πόρνῃ συγκατηυλίσθαι τυχὸν τὸν προφήτην, τύπος ἦν ἄρα Θεοῦ, καθάπερ τινὶ πόρνῃ καὶ μυσαρωτάτῃ γυναικὶ τῇ τῶν Ἰουδαίων Συναγωγῇ συνῳκηκότος τρόπον τινὰ, καὶ παίδων γένεσιν τὴν ἀπηχθημένην ἀπ’ αὐτῆς ἑλομένου. Ἐννοοῦντες οὖν ἄρα τῆς κατὰ καιροὺς οἰκονομίας τοὺς τρόπους, ψόγου καὶ καταβοῆς τῆς ἐπί γε τῷ πορνεῦσαι, φημὶ, αὐτήν τε τὴν Θάμαρ καὶ μέντοι καὶ τὸν Ἰούδαν εἰκότως ἀπαλλάξομεν· σύνοδον δὲ μᾶλλον οἰκονομικὴν γενέσθαι φαμέν. Ἡ μὲν γὰρ ἐπεθύμει γονῆς ἐλευθέρας, τοῦ κατὰ νόμον συνῳκηκότος ἐστερημένη· ὁ δὲ ἦν ἤδη πως οὐκ ἐν αἰτίᾳ πολλῇ τοῦ καὶ, εἴπερ ἕλοιτο, συνελθεῖν ἑτέρᾳ, τεθνεώσης αὐτῷ τῆς πρώτης. Κοινωνίας δὲ τῆς πνευματικῆς καὶ μὴν καὶ τόκου τοῦ νοητοῦ σύνοδός ποι πάντως ἡμῖν καὶ ἀπότεξις σωματικὴ καταγράψειεν ἂν ἐφ’ ἑαυτῆς τοὺς τύπους. Χειραγωγηθείη γὰρ ὧδε καὶ οὐχ ἑτέρως ἂν μᾶλλον ἐπὶ τὸ ἀληθὲς ὁ ἀνθρώπινος νοῦς.","english":"These things were done through the saints at various times, so that, at least by observing in the very actions what was to come, as if clearly and openly written on a tablet, they might apply their mind to discovering what was beneficial, and, choosing what was necessary, they themselves might be converted to what was profitable, and also persuade others. For they learned that they would be a people at various times, and would be ranked among those not pitied, being hard and disobedient, and afflicted with every such failing and convicted to the end. And the prophet's dwelling with the harlot, as it happened, was a type of God, as it were, having cohabited in a certain way with the synagogue of the Jews, a harlot and most abominable woman, and having chosen from her the birth of children, which was abhorred. Therefore, considering the modes of the economy at various times, we will rightly free both Tamar herself and also Judah from blame and reproach for the fornication, as it is called; rather, we say that it was an economic union. For she desired free offspring, being deprived of the one who had cohabited with her according to law; and he was already not under great blame if he should choose to unite with another, his first wife being dead. And a spiritual communion and indeed a union of intellectual birth would surely inscribe for us the types of bodily union and childbirth. For the human mind would be led by the hand here and not otherwise to the truth.","structure":"narrative","commentary":[{"unit":"sense","kind":"sense","basis":"text","lemma":"τύπος","severity":"info","text":"Cyril interprets the prophet's dwelling with a harlot as a type (τύπος) of God's cohabitation with the Jewish synagogue, a key typological move linking Old Testament narrative to Christian allegory.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"term","kind":"term","basis":"glossary","lemma":"οἰκονομία","severity":"info","text":"The term 'οἰκονομία' (economy) here denotes divine dispensation or providential arrangement, as Cyril reframes Tamar and Judah's union as an 'economic union' (σύνοδον οἰκονομικὴν) rather than fornication.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"scripture","kind":"scripture","basis":"text","lemma":"Θάμαρ","severity":"info","text":"Cyril alludes to the Genesis narrative of Tamar and Judah (Gen 38), where Tamar, disguised as a harlot, conceives Perez and Zerah. The scarlet thread and naming of Phares appear in the preceding passage.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"background","kind":"background","basis":"text","lemma":"προφήτην","severity":"info","text":"The 'prophet dwelling with a harlot' likely refers to Hosea's marriage to Gomer (Hos 1–3), a common patristic type for God's relationship with Israel. Cyril uses it to parallel Tamar's story.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"structure","kind":"structure","basis":"text","lemma":"","severity":"info","text":"This passage transitions from a general hermeneutical principle (saints' actions as prophetic types) to specific exegesis of Tamar and Judah, then to a concluding statement on spiritual vs. bodily union.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"reception","kind":"reception","basis":"text","lemma":"","severity":"info","text":"Cyril's defense of Tamar and Judah as an 'economic union' reflects a broader Alexandrian tradition of allegorizing morally problematic Old Testament narratives, anticipating later patristic and medieval exegesis.","cites":[],"named_sources":[],"dropped_cites":[]}],"ambiguities":["The Greek phrase 'τῇ πόρνῃ συγκατηυλίσθαι τυχὸν τὸν προφήτην' is ambiguous: it could refer to Hosea or another prophet; Cyril does not specify. The reading taken follows the common patristic identification with Hosea."],"confidence":"high","notes":[]},{"i":292,"ref":"p292","source":"γ. Καταβέβηκε τοίνυν Ἰούδας, καὶ ἀφίκετο πρὸς ἄνθρωπον, ᾧ ὄνομα Ἵρας. Αἰπόλος δὲ οὗτος καὶ τεχνίτης τὰ ποιμενικά. Καὶ τὴν Σαβᾶν ἐκεῖσε θεασάμενος, ἐποιεῖτο μὲν σύνοικον, μητέρα δὲ καὶ τριῶν ἀπέδειξε τέκνων· Ἣρ δὴ λέγω καὶ Αὐνᾶν, καὶ μέντοι καὶ Σηλώμ. Καὶ ὁ μὲν Ἣρ δερμάτινος, τουτέστι σάρκινος, ἑρμηνεύεται· πεπληγὼς δὲ καρδίαν Αὐνᾶν· ἐκσπασμὸς δὲ ὁ τρίτος, ἤγουν ὑπόλυσις καὶ εἰρήνευσις. Καταβέβηκε δὲ καὶ ἐξ οὐρανῶν, καθάπερ ἔκ τινος ἁγίας γῆς, ὁ μονογενὴς τοῦ Θεοῦ Λόγος, ὁ ἀληθῶς ὑμνούμενος, καὶ τῆς βασιλείας τὴν δόξαν φυσικῶς ἀνημμένος. Τουτὶ γὰρ ἡμῖν τὸ Ἰούδα πρόσωπον ὑπεμφήνειεν ἄν· αἴνεσιν μὲν γὰρ ἡ τοῦ ὀνόματος σημασία δηλοῖ. Βασιλικωτάτη δὲ τῶν ἄλλων, καὶ ἐν ταῖς εἰς ἄκρον ὑπεροχαῖς ἡ Ἰούδα τέθειται φυλή. Τοιγάρτοι καὶ ὁ θεσπέσιος Ἰακὼβ, τὴν ἐπ’ αὐτῷ ποιούμενος εὐλογίαν, Ἰούδα φησὶ, Σὲ αἰνέσαισαν οἱ ἀδελφοί σου. Μεμαρτύρηκε δὲ καὶ ὁ σοφώτατος Παῦλος, ὡς ἐκ τῆς Ἰούδα φυλῆς ἀνέφυ Χριστὸς, ὁ παρὰ πάσης κτίσεως ὑμνούμενος. Καταβέβηκε τοίνυν ὁ μονογενὴς τοῦ Θεοῦ Λόγος, καὶ ἐπεφοίτησε μὲν τῇ ἐρήμῳ Μαδιὰμ διαποιμαίνοντι τότε τῷ μακαρίῳ Μωσεῖ. Ὤφθη γὰρ αὐτῷ ἐν εἴδει πυρὸς ἐν τῇ βάτῳ, καὶ συνήφθη τρόπον τινὰ δι’ αὐτοῦ, καθάπερ ἀλλοφύλῳ Χαναναίᾳ γυναικὶ, τῇ κατ’ Αἴγυπτον Συναγωγῇ τῶν υἱῶν Ἰσραήλ· καθάπερ ἀμέλει καὶ ὁ Ἰούδας διὰ τοῦ ποιμαίνοντος τῇ Σαβᾷ, ἢ διερμηνεύεται ὕψωσίς τε καὶ ἔπαρσις. Κεκλημένη γὰρ ὥσπερ εἰς οἰκειότητα τὴν ὡς πρὸς Θεὸν ἡ τῶν Ἰουδαίων Συναγωγὴ, χθαμαλὴ μὲν ἦν οὐκέτι καὶ πεπατημένη, καὶ τὸ τῆς δουλείας ἔχουσα σμικροπρεπὲς, ὑψηλὴ δὲ γέγονε καὶ διαφανής.","english":"Judas therefore went down and came to a man named Heras, a goatherd and a skilled shepherd. And having seen Saba there, he made her his consort, and she became the mother of three children: Her, Aunan, and Selom. Now Her is interpreted as \"leathern,\" that is, \"fleshly\"; Aunan as \"stricken in heart\"; and the third as \"a drawing out,\" that is, \"a loosening and a pacification.\" And the only-begotten Word of God, the truly hymned one, who is naturally invested with the glory of the kingdom, has also come down from the heavens, as from some holy land. For this the person of Judas would signify to us: the meaning of the name denotes \"praise.\" And the tribe of Judah is set as the most royal of all, and in the highest preeminence. Therefore the divine Jacob, making his blessing over him, says, \"Judas, let your brothers praise you.\" And the most wise Paul has testified that Christ, who is hymned by all creation, sprang from the tribe of Judah. So the only-begotten Word of God came down and visited the wilderness of Midian, when the blessed Moses was then shepherding. For he appeared to him in the form of fire in the bush, and was joined through him, as it were, to the foreign Canaanite woman, the Synagogue of the sons of Israel in Egypt—just as, indeed, Judas through the shepherd was joined to Saba, which is interpreted as \"elevation\" and \"exaltation.\" For the Synagogue of the Jews, having been called as if into intimacy with God, was no longer lowly and trodden down, possessing the meanness of slavery, but became high and conspicuous.","structure":"narrative","commentary":[{"unit":"term","kind":"term","basis":"text","lemma":"Ἡρ","severity":"info","text":"Cyril etymologizes Her as 'δερμάτινος' (leathern), glossed as 'σάρκινος' (fleshly), linking the name to materiality.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"term","kind":"term","basis":"text","lemma":"Σαβᾶ","severity":"info","text":"Saba is interpreted as 'ὕψωσίς τε καὶ ἔπαρσις' (elevation and exaltation), prefiguring the Synagogue's rise.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"scripture","kind":"scripture","basis":"text","lemma":"Σὲ αἰνέσαισαν οἱ ἀδελφοί σου","severity":"info","text":"Cyril cites Jacob's blessing over Judah, likely from Genesis 49:8 LXX, to support Judah's royal and praise-filled status.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"scripture","kind":"scripture","basis":"text","lemma":"ἐκ τῆς Ἰούδα φυλῆς ἀνέφυ Χριστὸς","severity":"info","text":"Cyril references Paul's testimony that Christ sprang from the tribe of Judah, possibly alluding to Romans or Hebrews.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"background","kind":"background","basis":"text","lemma":"ἐν εἴδει πυρὸς ἐν τῇ βάτῳ","severity":"info","text":"The theophany to Moses in the burning bush (Exodus 3:2-4) is typologically linked to Judah's descent to the shepherd.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"structure","kind":"structure","basis":"text","lemma":"Καταβέβηκε","severity":"info","text":"The repeated 'καταβέβηκε' (came down) frames a parallel between Judah's descent and the Logos's incarnation, structuring the typology.","cites":[],"named_sources":[],"dropped_cites":[]}],"ambiguities":["The identity of 'Heras' as a goatherd is not further specified in the biblical narrative; Cyril may be drawing on extra-biblical tradition.","The phrase 'ἀλλοφύλῳ Χαναναίᾳ γυναικί' could be read as a generic reference to a foreign woman or a specific figure; Cyril uses it typologically for the Synagogue."],"confidence":"high","notes":[]},{"i":293,"ref":"p293","source":"Λελύτρωται γὰρ ὡς ἐκ καμίνου σιδηρᾶς, καὶ ἐξ οἴκου δουλείας, κατὰ τὸ γεγραμμένον. Εἶτα τῆς ἐν Αἰγύπτῳ Συναγωγῆς τῆς ὡς ἀλλοφύλου τε καὶ εἰδωλολατρούσης ποτὲ τρεῖς γεγόνασι λαοὶ, τὴν υἱῶν τάξιν ἀποπληροῦντες Θεῷ, καὶ μιᾶς μὲν ὥσπερ ἐκπεφυκότες μητρὸς, μερισάμενοι δὲ τὴν ἐν χρόνῳ γένεσιν. Καὶ τίνα δὴ τρόπον, ἐροῦμεν οὐκ εἰς μακράν. Εἶτα τὴν Θάμαρ πρώτῳ μὲν τῷ Ἣρ, ὃς ἦν πρωτότοκος, συνῆψεν Ἰούδας. Ἐπεὶ δὲ πονηρὸν ὄντα διώλεσε Θεὸς, διαδέχεται τὸν γάμον εὐθὺς ὁ Αὐνᾶν, ὃς ἦν καὶ γενέσει καὶ χρόνῳ δεύτερος. Ὁ δὲ ἐπείπερ οὐκ ἤθελεν ἐγεῖραι σπέρμα τῷ ἀδελφῷ, συνδιόλλυται τῷ πρώτῳ, θείας καὶ αὐτὸν εἰς τοῦτο ὑπενεγκούσης ὀργῆς. Εἶτα τὸν τρίτον, τουτέστι, τὸν Σηλὼμ, οὐκ ἐφίησιν ὁ πατὴρ μεταποιεῖσθαι τοῦ γάμου, μὴ ἄρα τοῖς πρώτοις συναπόληται δεδιώς. Καὶ τί δὴ τὸ χρῆμα, διειπεῖν πειράσομαι σοφοῦντος Θεοῦ. Τὴν γάρ τοι πρώτην τε καὶ ἐν Αἰγύπτῳ Συναγωγὴν, ἣν ἀλλόφυλον εἶναι δεδώκαμεν, διά τοι τὸ λίαν ἀπηγριῶσθαι τότε τρόποις τε καὶ ἔθεσιν Ἑλληνικοῖς, μεταῤῥυθμίσας Θεὸς, διὰ πολιτείας ἐκ νόμου, νέαν ὥσπερ ἀπέδειξε Συναγωγὴν, καὶ οἱονεί πως ἑτέραν παρὰ τὴν πρώτην. Καὶ τοῦτό ἐστιν ἡ Θάμαρ. Ἄθρει δὲ, ὅπως καὶ ἐν ταῖς τῶν ὀνομάτων ἑρμηνείαις εὑρίσκεται τὸ μυστήριον. Διερμηνεύεται γὰρ ἡ Θάμαρ, ἔκλειψις, ἢ σαλευομένη. Σεσάλευται δὲ καὶ ἐκλέλοιπεν ἀληθῶς ἡ τῶν Ἰουδαίων Συναγωγή. Πῶς ἢ τίνα τρόπον; Οὐ γὰρ μεμένηκεν ἀκατάσειστος εἰς τὸ παντελὲς ἡ κατὰ νόμον λατρεία, παρακεχώρηκε δὲ τῇ ἐν πνεύματι. Καὶ εἰσεκομίσθη λοιπὸν ἡ διὰ Χριστοῦ, κατηγοροῦσα τῆς πρώτης, ὡς οὐκ ἐχούσης τὸ ἄμεμπτον.","english":"For she has been redeemed as from a fiery furnace and from a house of slavery, according to what is written. Then from the Synagogue in Egypt, which was once both alien and idolatrous, three peoples came into being, fulfilling the order of sons to God, having sprung as from one mother, yet divided in their generation in time. And how this is so, we will say shortly. Then Judas joined Thamar first to Her, who was the firstborn. But since he was wicked, God destroyed him, and Aunan, who was second both in birth and in time, immediately succeeded to the marriage. But since he did not wish to raise up seed for his brother, he perished along with the first, divine wrath also overtaking him for this. Then the father did not permit the third, that is, Selom, to take up the marriage, fearing lest he too be destroyed along with the first two. And what this matter is, I will attempt to explain, with God instructing. For the first Synagogue in Egypt, which we have granted to be alien, because it was then exceedingly savage in Greek ways and customs, God, by reshaping it through a polity from law, showed forth a new Synagogue, as it were, and another, so to speak, besides the first. And this is Thamar. But observe how the mystery is also found in the interpretations of the names. For Thamar is interpreted as \"eclipse\" or \"shaken.\" And the Synagogue of the Jews has indeed been shaken and has suffered eclipse. How or in what way? For the worship according to law has not remained entirely unshaken, but has yielded to that in spirit. And thus the worship through Christ was introduced, accusing the first as not being blameless.","structure":"narrative","commentary":[{"unit":"sense","kind":"sense","basis":"text","lemma":"","severity":"info","text":"Cyril interprets the three sons of Judah (Her, Aunan, Selom) as representing three successive peoples emerging from the Egyptian Synagogue, each destroyed or set aside until the true worship through Christ appears.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"term","kind":"term","basis":"glossary","lemma":"Θάμαρ","severity":"info","text":"Thamar (Tamar) is interpreted as 'eclipse' or 'shaken' (ἔκλειψις, ἢ σαλευομένη), symbolizing the Jewish Synagogue's displacement by Christian worship.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"scripture","kind":"scripture","basis":"text","lemma":"","severity":"info","text":"The phrase 'redeemed as from a fiery furnace and from a house of slavery' echoes Exodus language (e.g., Exod 20:2 LXX) and possibly Deut 4:20, where Israel is brought out of the iron furnace of Egypt.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"background","kind":"background","basis":"text","lemma":"","severity":"info","text":"Cyril's identification of the Egyptian Synagogue as 'alien and idolatrous' reflects a common patristic view that pre-Mosaic Israel was Hellenized and polytheistic, requiring the law to reform it.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"structure","kind":"structure","basis":"text","lemma":"","severity":"info","text":"The passage moves from a general typological statement (three peoples from the Synagogue) to a detailed allegory of Judah's sons, then to the interpretation of Thamar as the Synagogue yielding to Christ.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"reception","kind":"reception","basis":"text","lemma":"","severity":"info","text":"Cyril's allegorical reading of Tamar as the Synagogue 'shaken' and 'eclipsed' by Christian worship is a distinctive anti-Jewish trope in Alexandrian exegesis, later influential in Byzantine polemic.","cites":[],"named_sources":[],"dropped_cites":[]}],"ambiguities":["The Greek text is clear; no significant ambiguities in the Coptic cues or the passage itself."],"confidence":"high","notes":[]},{"i":294,"ref":"p294","source":"Ἡρμόσατο δὲ καὶ ὁ Χριστὸς τὴν Ἐκκλησίαν καθάπερ τινὰ παρθένον ἁγνὴν, τὴν ἀρχαίαν ἐκείνην καὶ πρώτην ἀφείς. Ἔκλειψις δὴ οὖν καὶ σαλευομένη ταύτῃτοι δικαίως ἡ τῶν Ἰουδαίων νοεῖται Συναγωγή. Ὅτι δὲ οὐδεὶς ἐν νόμῳ δικαιοῦται παρὰ Θεῷ, οὔτε μὴν ἐν τῇ τῶν Ἰουδαίων Συναγωγῇ τῆς τοῦ Θεοῦ γαληνότητος ἡ μέθεξις ἦν (Ὁ γὰρ νόμος ὀργὴν κατεργάζεται, κατὰ τὸ γεγραμμένον), ὑποφήνειεν ἂν αἰνιγματωδῶς τῶν Ἰούδα παίδων ἡ γένεσις, συνῳκηκότων τῇ Θάμαρ. Ἣρ μὲν γὰρ ὁ πρωτότοκός ἐστι δερμάτινος, ἤτοι γήϊνος. Ἐπείπερ δὲ ἦν πονηρὸς, θανάτῳ κατεδικάζετο. Πονηρὸς δὲ κατὰ τὸ ἀληθὲς ὁ πρῶτος ὤφθη λαὸς, καταγογγύζων Θεοῦ καὶ λέγων· Μὴ δυνήσεται ὁ Θεὸς ἑτοιμάσαι τράπεζαν ἐν ἐρήμῳ; Ἐπεὶ ἐπάταξε πέτραν, καὶ ἐῤῥύησαν ὕδατα, καὶ χείμαῤῥοι κατεκλύσθησαν, μὴ καὶ ἄρτον δύναται δοῦναι; Ἀλλὰ καὶ ὅτε τὴν γῆν τῆς ἐπαγγελίας κατασκεψάμενοι παρῆσαν οἱ ἀπεσταλμένοι, ὡς αὐτίκα δὴ μάλα ἀπολούμενοι μειρακιωδῶς ὠλοφύροντο, τὸν πάντα ἰσχύοντα Θεὸν ταῖς ἀπειθείαις περιυβρίζοντες. Τοιγάρτοι καὶ διολώλασι, καὶ εἰσβέβηκε μὲν οὐδεὶς εἰς τὴν γῆν τῆς ἐπαγγελίας, πέπτωκε δὲ τὰ κῶλα αὐτῶν ἐν τῇ ἐρήμῳ, κατὰ τὸ γεγραμμένον. Οὐκοῦν ὁ πρωτότοκος Ἣρ, τουτέστιν, ὁ πονηρός τε καὶ σαρκικὸς, διόλωλε πρῶτος, καρπὸν οὐδένα ἔχων εὐσεβείας. Τουτὶ γὰρ ὑπεμφήνειεν ἂν ἡμῖν ὡς ἐν τύπῳ πάλιν ἡ ἀπαιδία· εἰκόνες γὰρ ὥσπερ τῶν ἐν νοήσει τὰ αἰσθητά. Εἶτα μετ’ ἐκεῖνον δεύτερος ὥσπερ τις υἱὸς τοῦ λυτρωσαμένου Θεοῦ, καὶ ἐξ οἴκου δουλείας ἐξαγαγόντος, ὁ μετ’ ἐκείνους λαός·","english":"And Christ betrothed the Church as a pure virgin, having dismissed that ancient and first one. Therefore the Synagogue of the Jews is rightly understood as an eclipse and a shaken thing. That no one is justified before God by the law, nor was there participation in the serenity of God in the Synagogue of the Jews (for the law produces wrath, according to what is written), the birth of Judah's children who lived with Tamar would indicate enigmatically. For Er, the firstborn, is leathery, that is, earthly. Since he was wicked, he was condemned to death. And the first people truly appeared wicked, murmuring against God and saying: Cannot God prepare a table in the wilderness? For he struck a rock, and waters flowed, and torrents were overwhelmed; can he not also give bread? But also when those sent to spy out the land of promise returned, they lamented childishly as if about to perish immediately, insulting the all-powerful God with their disobediences. Therefore they perished, and no one entered the land of promise, but their bodies fell in the wilderness, according to what is written. So the firstborn Er, that is, the wicked and fleshly one, perished first, having no fruit of piety. For this would indicate to us again as in a type the childlessness; for sensible things are images of things in thought. Then after that one, a second people, as it were a son of the God who redeemed and led out of the house of slavery.","structure":"narrative","commentary":[{"unit":"sense","kind":"sense","basis":"text","lemma":"Ἡρμόσατο","severity":"info","text":"Cyril uses the verb 'betrothed' to introduce the allegory of Christ and the Church as a marriage, contrasting the Church with the rejected Synagogue.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"term","kind":"term","basis":"glossary","lemma":"Ἔκλειψις","severity":"info","text":"'Eclipse' (ἔκλειψις) metaphorically describes the Synagogue as darkened or obscured, a common patristic trope for the supersession of Judaism.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"scripture","kind":"scripture","basis":"text","lemma":"Μὴ δυνήσεται ὁ Θεὸς ἑτοιμάσαι τράπεζαν ἐν ἐρήμῳ;","severity":"info","text":"Cyril alludes to Numbers 20:11 (LXX) where the people complain about manna, but the wording is paraphrastic; the reference is to the wilderness murmuring tradition.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"scripture","kind":"scripture","basis":"text","lemma":"Ἐπεὶ ἐπάταξε πέτραν, καὶ ἐῤῥύησαν ὕδατα","severity":"info","text":"This recalls Exodus 17:6 (LXX) where Moses strikes the rock at Horeb, producing water; Cyril uses it to illustrate the people's ingratitude.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"background","kind":"background","basis":"text","lemma":"δερμάτινος","severity":"info","text":"Cyril glosses the name 'Er' (Ἡρ) as 'leathery' (δερμάτινος), playing on a folk etymology; this reflects the Alexandrian tradition of etymologizing Hebrew names for allegorical interpretation.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"structure","kind":"structure","basis":"text","lemma":"εἰκόνες γὰρ ὥσπερ τῶν ἐν νοήσει τὰ αἰσθητά","severity":"info","text":"Cyril states a hermeneutical principle: sensible things are images of intellectual realities, justifying his typological reading of the Tamar narrative.","cites":[],"named_sources":[],"dropped_cites":[]}],"ambiguities":["The Greek text has a lacuna or unclear phrase at 'σαλευομένη ταύτῃτοι' (likely 'σαλευομένη ταύτῃ τοι' or similar); the translation 'shaken thing' is conjectural.","The identity of 'the second people' after Er is left ambiguous; Cyril may refer to the generation of the Exodus or a later group."],"confidence":"high","notes":[]},{"i":295,"ref":"p295","source":"ὃς διεκομίσθη μὲν τὸν Ἰορδάνην, στρατηγοῦντος Ἰησοῦ, κεκληρονόμηκε δὲ τὴν γῆν τῆς ἐπαγγελίας. Γέγονε δὲ μετὰ τοῦτο καὶ ὑπὸ κριτὰς, ἀλλ’ ὑποπέπτωκε καὶ αὐτὸς ἀγανακτήσει τῇ ἄνωθεν. Ἦν γὰρ ἀληθῶς Αὐνᾶν, τουτέστι πεπληγὼς καρδίαν. Ἐτράπετο γὰρ ἐκτόπως εἰς πολυθεΐαν, τὸν ἕνα καὶ φύσει καὶ ἀληθῶς καταλελοιπώς. Οὐκοῦν καὶ ἀπώλετο καὶ δεδούλευκεν ἀλλοφύλοις. Ταυτὶ γὰρ ἡμᾶς ἡ τῶν καλουμένων Κριτῶν ἐδίδαξε βίβλος. Τέθνηκε τοίνυν ἐν ἀπαιδίᾳ καὶ οὗτος, καθὼς καὶ ὁ Ἣρ, σπείρων εἰς οὐδὲν, τουτέστιν εἰς γῆν. Ὅθεν ἦν εἰκὸς οὐδένα πάντως ἀποκερδάναι καρπὸν, ἢ καὶ ἀναστῆσαι σπέρμα τῷ ἀδελφῷ αὐτοῦ. Κατώκνησε δὶ καὶ ὁ μέσος τε καὶ ὡς ἐν χρόνῳ δεύτερος λαὸς, διὰ τῆς κατὰ νόμον ἐπιεικείας ἀντὶ τῶν ἀπειθησάντων ἑαυτὸν ὥσπερ ἀναστῆσαι Θεῷ, καὶ νέον ἤδη πως ἀνταναφύντα λαὸν ἐπιδεῖξαι διὰ πραγμάτων. Τοῦτο γάρ ἐστιν, οἶμαι, αἰνιγματωδῶς τὸ ἀναστῆσαι σπέρμα τῷ ἀδελφῷ αὐτοῦ. Ἀνῃρημένοιν δὴ οὖν τοῖν δυοῖν ὡς ἐπ’ αἰτίαις εὐλόγοις (ὁ μὲν γὰρ ἦν πονηρὸς, ὁ δὲ πεπληγὼς καρδίαν), ἐξείργει τὸν τρίτον τῆς πρὸς Θάμαρ ὁμιλίας, δεδιὼς δὴ ὁ πατὴρ μὴ ἄρα πως τοῖς ἤδη διολωλόσι καὶ αὐτὸς καταφθείροιτο. Τὸν γάρ τοι τρίτον λαὸν τὸν οἱονεὶ καὶ νεώτατον, τὸν ὡς ἐν λοίσθῳ καιρῷ τῶν ἁγίων προφητῶν (μεθ’ ὧν καὶ γείτων εὐθὺς ὁ θεσπέσιος Βαπτιστὴς, τὸν δὴ παρόντα δεικνύων τὸν ἐξ οὐρανοῦ, τουτέστι Χριστὸν), οὐκ ἐφῆκε Θεὸς οἱονεί πως ἐνέχεσθαι ταῖς ἀγκάλαις τῶν Ἰουδαίων Συναγωγῆς, οὔτε μὴν ἐθέλει τὸν ἀπ’ αὐτῆς ἔχειν καρπὸν, μὴ ἄρα πως ἀπόλοιτο καὶ αὐτός. Ὁ γὰρ νόμος ὀργὴν κατεργάζεται, δικαιοῦται δὲ ἐν αὐτῷ παντελῶς οὐδείς.","english":"He who was conveyed across the Jordan under the command of Joshua inherited the land of promise. After this, he came under the judges, but he too fell subject to indignation from above. For he was truly Aunan, that is, smitten in heart. He turned excessively to polytheism, having abandoned the one who is by nature and truly. Therefore he perished and was enslaved by foreigners. For this the book of the so-called Judges taught us. So he too died childless, just as Er did, sowing into nothing, that is, into the ground. Hence it was natural that no fruit at all was gained, nor was seed raised up for his brother. The middle people, the second in time, also hesitated, through the equity according to the law, to raise themselves up for God instead of the disobedient, and to display a new people, as it were, springing up through deeds. For this, I think, is enigmatically the raising up of seed for his brother. Since the two had been destroyed on reasonable grounds (for one was wicked, the other smitten in heart), he excludes the third from intercourse with Tamar, the father fearing lest he too be destroyed along with those already lost. For the third people, the newest, as it were, at the final time of the holy prophets (with whom the divine Baptist is immediately neighbor, pointing out the one from heaven, that is, Christ), God did not permit to be somehow caught in the arms of the Jewish Synagogue, nor does he wish to have fruit from her, lest he too perish. For the law produces wrath, and no one is justified in it at all.","structure":"narrative","commentary":[{"unit":"term","kind":"term","basis":"glossary","lemma":"Αὐνᾶν","severity":"info","text":"Cyril glosses Αὐνᾶν as 'smitten in heart' (πεπληγὼς καρδίαν), interpreting the name Onan allegorically as a type of spiritual affliction.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"scripture","kind":"scripture","basis":"text","lemma":"Γέγονε δὲ μετὰ τοῦτο καὶ ὑπὸ κριτὰς","severity":"info","text":"The reference to the period of the Judges alludes to the biblical book of Judges, which Cyril reads as a narrative of Israel's decline into polytheism and subjugation.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"background","kind":"background","basis":"background","lemma":"Θάμαρ","severity":"info","text":"The Tamar narrative (Genesis 38) underlies Cyril's typology: Er, Onan, and Shelah represent successive stages of the Jewish people, with Tamar symbolizing the Church.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"parallel","kind":"parallel","basis":"text","lemma":"ὁ θεσπέσιος Βαπτιστὴς","severity":"info","text":"Cyril pairs John the Baptist with the prophets as forerunners pointing to Christ, a common patristic motif linking the Baptist to the final prophetic era.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"reception","kind":"reception","basis":"text","lemma":"ὁ νόμος ὀργὴν κατεργάζεται","severity":"info","text":"Cyril's claim that 'the law produces wrath' echoes Pauline critiques (cf. Romans 4:15) and reflects a supersessionist reading of the Old Law in Alexandrian exegesis.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"structure","kind":"structure","basis":"text","lemma":"τὸν τρίτον λαὸν","severity":"info","text":"Cyril structures his typology in three stages: the first people (Er), the second (Onan), and the third (Shelah), corresponding to successive eras of Israel's history.","cites":[],"named_sources":[],"dropped_cites":[]}],"ambiguities":["The identity of 'the third people' as the Christian Church or a remnant of Israel is left implicit; Cyril's typology conflates the biblical Shelah with the prophetic era."],"confidence":"high","notes":[]},{"i":296,"ref":"p296","source":"Ἄθρει δὲ, ὅπως τοῦ λοίσθου τε καὶ ὡς ἐν πίστει λαοῦ διαδείξειεν ἂν ἐφ’ ἑαυτῷ τὸν τύπον εὖ μάλα Σηλώμ. Ἑρμηνεύεται γὰρ ἐκσπασμὸς, ἢ ἀπόλυσις. Δαπανώσης γὰρ ὥσπερ τῆς θείας ὀργῆς τοὺς ἐξ αἵματος Ἰσραὴλ, διά τοι τὰ εἰς Χριστὸν ἀνοσιουργήματα καὶ οὐ φορητὴν παροινίαν, ἐξεσπάσθησαν ὡς ἀπὸ θηρὸς οἱ πεπιστευκότες, καὶ ἀνεῖνται τρόπον τινὰ τῶν εἰς τὸ κολάζεσθαι δεῖν κατειληφότων δεσμῶν. Σέσωσται γὰρ τὸ κατάλειμμα, κατὰ τὰς Γραφάς. Καὶ γοῦν ἔφη που Θεὸς διὰ φωνῆς προφήτου· Ὃν τρόπον ὄταν ἐκσπάσῃ ὁ ποιμὴν ἐκ στόματος τοῦ λέοντος δύο σκέλη, ἢ λοβὸν ὠτίου, οὕτως ἐκσπασθήσονται οἱ υἱοὶ Ἰσραήλ. Ἐκσπασμὸς οὖν Σηλὼμ, ταύτῃτοι καὶ ὀνομάζεται. Παραιτοῦνται δὲ ὅτι τῆς Θάμαρ τὴν ὁμιλίαν, τουτέστι, τὸ ἐν νόμῳ καρποφορεῖν, οἱ πεπιστευκότες, καὶ ἐξεσπασμένοι τῆς τῶν ἀπωλολότων πληθύος, ἀναμάθοις ἂν ἀμογητὶ, λέγοντος τοῦ μακαρίου Παύλου περὶ αὐχημάτων τῶν κατὰ τὸν νόμον· Ἀλλ’ εἴ τινα ἦν μοι κέρδη, ταῦτα ἥγημαι διὰ Χριστὸν ζημίαν. Ἐπεθύμει γὰρ δικαιοσύνην μὲν ἰδίαν οὐκ ἔχειν, φημὶ δὲ δὴ τὴν ἐν νόμῳ πάλιν, ἀλλὰ δικαιοσύνην τὴν ἐκ πίστεως τῆς ἐν Χριστῷ Ἱησοῦ. Ἀσυναφὴς οὖν τῇ Θάμαρ Σηλὼμ ὁ νεώτατος. Διὰ δὲ τοῦτο χήρα μεμένηκε, καὶ μακροὺς ἐν τούτῳ διατετέλεκε χρόνους. Οὐ γὰρ ἐφέντος Θεοῦ καρποφορεῖν ἔτι τὴν Ἰουδαίων Συναγωγὴν, χήρα τις ὥσπερ καὶ ἠτεκνωμένη καὶ ἀνδρὸς ἐρήμη, τοῦ νοητοῦ νυμφίου, κεχρημάτικέ τε καὶ γέγονεν ἀληθῶς. Ἔφη γάρ που Χριστὸς, ὅτι Αὕτη οὐ γυνή μου, κἀγὼ οὐκ ἀνὴρ αὐτῆς. Ἆρ’ οὖν οὐδεὶς τὸ παράπαν αὐτῆς μετὰ τοῦτο γέγονε λόγος; οὐ φροντίδος ἠξίωται τῆς παρὰ Θεοῦ; Μὴ τοῦτο ὑπολάβῃς.","english":"Observe how Selom, the last and as it were faithful of the people, would exhibit the type upon himself exceedingly well. For it is interpreted as \"a drawing out\" or \"a release.\" For as divine wrath was consuming those of the blood of Israel on account of their impious deeds against Christ and their unbearable outrage, the faithful were drawn out as from a wild beast and are in a manner released from the bonds that had necessarily seized them for punishment. For the remnant has been saved, according to the Scriptures. And indeed God said somewhere through the voice of a prophet: \"Just as when a shepherd draws two legs or an earlobe from the mouth of a lion, so will the sons of Israel be drawn out.\" Therefore Selom is \"a drawing out,\" and for this reason it is so named. And that the faithful, having been drawn out from the multitude of the perished, decline intercourse with Thamar—that is, bearing fruit under the law—you would learn without difficulty, the blessed Paul saying concerning boasts under the law: \"But if I had any gains, I have considered these as loss for Christ.\" For he desired not to have his own righteousness—I mean again that under the law—but righteousness from faith in Christ Jesus. Therefore Selom the youngest is unconnected with Thamar. And because of this she remained a widow and continued thus for long times. For since God no longer permitted the Synagogue of the Jews to bear fruit, she has been and has truly become like a widow, bereft of children and deprived of a husband, the spiritual bridegroom. For Christ said somewhere: \"She is not my wife, and I am not her husband.\" So then, has no account at all been taken of her after this? Has she been deemed worthy of no care from God? Do not suppose this.","structure":"narrative","commentary":[{"unit":"term","kind":"term","basis":"glossary","lemma":"Σηλώμ","severity":"info","text":"Cyril interprets Selom as ἐκσπασμός (drawing out) or ἀπόλυσις (release), linking it to the remnant saved from divine wrath.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"scripture","kind":"scripture","basis":"text","lemma":"ἐκσπάσῃ ὁ ποιμὴν ἐκ στόματος τοῦ λέοντος","severity":"info","text":"Cyril cites a prophetic saying about a shepherd drawing legs or an earlobe from a lion's mouth, but the source is not identified in the passage.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"scripture","kind":"scripture","basis":"text","lemma":"Ἀλλ’ εἴ τινα ἦν μοι κέρδη, ταῦτα ἥγημαι διὰ Χριστὸν ζημίαν","severity":"info","text":"Cyril quotes Paul (likely Philippians 3:7-8) on considering gains as loss for Christ, though the wording differs from the standard text.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"scripture","kind":"scripture","basis":"text","lemma":"Αὕτη οὐ γυνή μου, κἀγὼ οὐκ ἀνὴρ αὐτῆς","severity":"info","text":"Cyril attributes to Christ a saying that 'She is not my wife, and I am not her husband,' but the source is not identified in the passage.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"background","kind":"background","basis":"text","lemma":"Θάμαρ","severity":"info","text":"Thamar (Tamar) is a figure from Genesis 38, but Cyril allegorizes her as the law or fruitfulness under the law, not as a historical person.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"reception","kind":"reception","basis":"text","lemma":"Σηλὼμ ὁ νεώτατος","severity":"info","text":"Cyril identifies Selom as the youngest son of Judah (Genesis 38), but reinterprets him as a type of the faithful remnant drawn out from destruction.","cites":[],"named_sources":[],"dropped_cites":[]}],"ambiguities":["The identity of the prophetic saying about the shepherd and lion is not specified; Cyril may be paraphrasing or citing a non-canonical source.","The quotation from Paul does not match exactly any known verse; it may be a loose paraphrase or a variant reading."],"confidence":"high","notes":[]},{"i":297,"ref":"p297","source":"Καίτοι γὰρ ἐπὶ ταῖς ἁπασῶν ἐσχάταις δυσσεβείαις κατεγνωσμένην, δι’ ἔμφυτον ἡμερότητα κατελεήσει Θεὸς ἐν ἐσχάτοις τοῦ αἰῶνος καιροῖς· καρποφορήσει δὲ καὶ αὐτὴ τὰ Χριστοῦ γνωρίσματα. Κατόπιν δὲ ὅτι βαδιεῖται τῶν ἐθνῶν, δι’ αὐτῶν οὐδὲν ἧττον τῶν γεγραμμένων εἰσόμεθα. Ἀναβεβηκὼς γὰρ Ἰούδας κεῖραι τὰ πρόβατα αὐτοῦ, ὀδοῦ πάρεργον τὴν πρὸς αὐτὴν ἐποιεῖτο σύνοδον· ῥάβδον δὲ, καὶ δακτύλιον, καὶ ὁρμίσκον αὐτὴν ἐφίησιν ἔχειν, ἀποστέλλειν καὶ ἔριφον ὑπισχνούμενος. Ἱδίαν γὰρ ὥσπερ καὶ ἀναγκαιοτάτην ἔχων φροντίδα Χριστὸς τὸ δέχεσθαι τοὺς καρποὺς τῆς λογικῆς ἀγέλης, δῆλον δὲ ὅτι τῶν πεπιστευκότων καὶ ἡγιασμένων ἐν πνεύματι, παροδικὴν ὥσπερ τινὰ καὶ οὐχὶ πάντως ἐσπουδασμένην ποιήσεται κατὰ καιροὺς τὴν πρὸς τὴν τῶν Ἰουδαίων Συναγωγὴν ἐν πνεύματι κοινωνίαν· ἔγκαρπον δὲ ὥσπερ ἀποφανεῖ, τὴν παρ’ αὐτοῦ σοφίαν ὠδίνουσαν. Παραθήσεται δὲ ὥσπερ ἑαυτὸν αὐτῇ, καθάπερ καὶ ἡμῖν αὐτοῖς, ὡς ῥάβδον δυνάμεως, ὡς εἰκόνα καὶ ὁμοίωσιν τοῦ Θεοῦ καὶ Πατρὸς (τοῦτο γὰρ ὁ δακτύλιος), ὡς ὡραῖον κάλλει παρὰ τοὺς υἱοὺς τῶν ἀνθρώπων. Τουτὶ γὰρ οἶμαι δηλοῦν τὸν ὁρμίσκον. Σκεῦος γὰρ ἅπαν τὸ τελοῦν εἰς κόσμημα, κάλλους ἂν νοοῖτο σημεῖον. Ἀποστέλλει δὲ αὐτῇ καὶ τὸν ἔριφον, τουτέστι, τῶν ἡμαρτημένων χαριεῖται τὴν ἄφεσιν. Ἔριφος γὰρ κατὰ νόμον ὑπὲρ ἁμαρτίας ἐσφάζετο, καὶ πλημμελημάτων ἄφεσιν ὑπαινίττεται. Σώζεται δὲ ἡ Θάμαρ, καίτοι ψῆφον λαβοῦσα θανάτου, καὶ ποιναῖς ταῖς ἐσχάταις ὑπενηνεγμένη λοιπόν. Καταδεδίκαστο γὰρ ἡ Θάμαρ ὡς πεπορνευμένη. Σώζεται δὲ ὅμως· ὑπέδειξε γὰρ τὴν ῥάβδον, τὸν δακτύλιόν τε καὶ τὸν ὁρμίσκον.","english":"For even though she is condemned for the most extreme impieties of all, God, by innate gentleness, will have mercy on her in the last times of the age; and she herself will also bear the marks of Christ. And that she will walk behind the nations, we shall learn no less from what is written. For Judah, having gone up to shear his sheep, made his meeting with her as a bywork of the journey; and he permits her to have the staff, the ring, and the necklace, promising also to send a goat. For Christ, having as his own and most necessary care the receiving of the fruits of the rational flock—that is, of those who have believed and been sanctified in spirit—will make his communion with the Synagogue of the Jews in spirit, as it were occasional and not altogether earnest, at certain times; and he will show her as fruitful, travailing with wisdom from him. And he will present himself to her, as also to us, as a staff of power, as an image and likeness of God the Father (for this is the ring), as beautiful in form beyond the sons of men. For this, I think, the necklace signifies. For every article that serves as an ornament would be understood as a sign of beauty. And he also sends her the goat, that is, he will grant remission of sins. For a goat was sacrificed according to the law for sin, and it hints at remission of transgressions. And Thamar is saved, although she had received a sentence of death and had already been subjected to the most extreme penalties. For Thamar had been condemned as having committed fornication. Yet she is saved; for she showed the staff, the ring, and the necklace.","structure":"narrative","commentary":[{"unit":"sense","kind":"sense","basis":"text","lemma":"ῥάβδον, δακτύλιον, ὁρμίσκον","severity":"info","text":"Cyril interprets the staff, ring, and necklace as symbols of Christ's power, his likeness to God the Father, and his beauty, respectively.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"term","kind":"term","basis":"glossary","lemma":"ἔριφος","severity":"info","text":"The goat (ἔριφος) is linked to the Levitical scapegoat ritual (Lev 16) and interpreted as a type of remission of sins.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"scripture","kind":"scripture","basis":"text","lemma":"Θάμαρ","severity":"info","text":"The narrative of Thamar (Tamar) is drawn from Genesis 38, where Judah's encounter with her involves a staff, ring, and necklace, and a goat is promised.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"background","kind":"background","basis":"text","lemma":"Συναγωγὴν","severity":"info","text":"Cyril contrasts the Synagogue (the Jewish community) with the Church, portraying the Synagogue as condemned but eventually receiving mercy and bearing Christ's marks.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"reception","kind":"reception","basis":"text","lemma":"ἔριφος","severity":"info","text":"Cyril's typological reading of the goat as remission of sins reflects a common patristic interpretation of Levitical sacrifice as prefiguring Christian atonement.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"structure","kind":"structure","basis":"text","lemma":"Σώζεται δὲ ἡ Θάμαρ","severity":"info","text":"The passage concludes with a summary statement that Thamar is saved despite condemnation, reinforcing the typological parallel with the Synagogue's eventual salvation.","cites":[],"named_sources":[],"dropped_cites":[]}],"ambiguities":["The Coptic text is not provided; the Greek text is clear. The identity of 'her' (the condemned entity) is ambiguous: it could refer to the Synagogue or to Thamar typologically."],"confidence":"high","notes":[]},{"i":298,"ref":"p298","source":"Διωμολόγηκέ τε σαφῶς ὡς κεκυοφόρηκεν ἐξ Ἰούδα, καὶ τὸν αὐτοῦ καρπὸν ἔχοι. Ἀπαλλάξει δὲ καὶ αὐτὴν τοῦ κολάζεσθαι δεῖν τὴν τῶν Ἰουδαίων Συναγωγὴν κατὰ καιροὺς ὁ Χριστὸς, τῆς πρὸς αὐτὸν κοινωνίας τὰ σύμβολα φέρουσαν, καὶ ὅτι κεκυοφόρηκε τὰ αὐτοῦ δεικνύουσαν ἐναργῶς. Οὕτω γάρ που καὶ αὐτοί φασιν, οἱ διὰ τῆς εἰς Χριστὸν πίστεως εὐδοκιμεῖν ᾑρημένοι· Διὰ τὸν φόβον σου, Κύριε, ἐν γαστρὶ ἐλάβομεν, καὶ ὠδινήσαμεν, καὶ ἐτέκομεν πνεῦμα σωτηρίας σου, ὃ ἐκυήσαμεν ἐπὶ τῆς γῆς. Θάμαρ δὲ ξυνωρίδα βρεφῶν ὠδίνουσα, πρὸς αὐτῷ γέγονε τῷ τόκῳ λοιπόν. Εἶτα καθίησι μὲν ὁ πρωτότοκος τὴν χεῖρα· συνενεγκόντος δὲ αὖ πρὸς τὸ ἀνόπιν αὐτὴν, καίτοι σπαρτίον ἤδη λαβοῦσαν τὸ κόκκινον, προεκθρώσκει τὸ δεύτερον, οἷά τινος φραγμοῦ διακεκομμένου, εἶτα κάτεισιν ὁ πρῶτος, λοῖσθος. Γένοιτο δ’ ἂν καὶ τοῦτο σημεῖον οὐκ ἀσυμφανὲς ἡμῖν τοῦ προκεκλῆσθαι τὰ ἔθνη τῶν ἐξ αἵματος Ἰσραὴλ, καὶ τὴν τοῦ πρωτοτόκου δόξαν ἑλεῖν τοὺς ἐν ὑστέροις καιροῖς ἐκτετιμημένους. Ἕψεται δὲ ὅτι καὶ αὐτὸς, οὐκ ἀμφίλογον, τὴν Χριστοῦ θυσίαν καταδεξάμενος· αἵματος γὰρ τοῦ ἁγίου τύπος ἂν εἴη τὸ κόκκινον. Τίς οὖν ἄρα ἐστὶν ὁ τὸ μεσότοιχον τοῦ φραγμοῦ λύσας, καὶ ἐν τάξει μὲν πρωτοτόκου κεκληκὼς τὸν δεύτερον, κατόπιν δὲ θεὶς τὸν πρῶτον; Ἢ δῆλον ὅτι Χριστός· δι’ οὗ καὶ μεθ’ οὗ ἡ δόξα τῷ Θεῷ καὶ Πατρὶ σὺν ἁγίῳ Πνεύματι εἰς τοὺς αἰῶνας τῶν αἰώνων. Ἀμήν.","english":"She has clearly confessed that she conceived from Judah and bore his fruit. Christ will also release the Jewish Synagogue from the necessity of being punished in due time, as she bears the symbols of communion with him and manifestly shows that she has conceived his offspring. For in this way even they themselves speak, those who have chosen to be distinguished through faith in Christ: \"Because of fear of you, Lord, we conceived in the womb, and we travailed, and we gave birth to a spirit of your salvation, which we begot upon the earth.\" And Tamar, travailing with a pair of infants, was already at the very point of birth. Then the firstborn puts forth his hand; but when she draws it back, although she had already taken the scarlet thread, the second leaps forth first, as if through a broken barrier, and then the first comes down last. This too would be for us a not obscure sign that the nations have been summoned before those of the blood of Israel, and that those honored in later times have seized the glory of the firstborn. And he will note that he himself, beyond dispute, has accepted the sacrifice of Christ; for the scarlet would be a type of the holy blood. Who then is it that has broken down the middle wall of the barrier, and has called the second in the order of the firstborn, while placing the first behind? It is clearly Christ; through whom and with whom glory is to God and Father together with the Holy Spirit, unto the ages of ages. Amen.","structure":"narrative","commentary":[{"unit":"scripture","kind":"scripture","basis":"text","lemma":"Διὰ τὸν φόβον σου, Κύριε, ἐν γαστρὶ ἐλάβομεν, καὶ ὠδινήσαμεν, καὶ ἐτέκομεν πνεῦμα σωτηρίας σου, ὃ ἐκυήσαμεν ἐπὶ τῆς γῆς","severity":"info","text":"Cyril quotes a liturgical or paraenetic formula not found in the canonical Scriptures; it echoes the language of birth and salvation (cf. Odes Sol. 19.6–9 for a parallel).","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"background","kind":"background","basis":"text","lemma":"Θάμαρ","severity":"info","text":"The Tamar narrative (Gen 38) is read typologically: her twin birth, with Zerah’s hand and the scarlet thread, prefigures the priority of the Gentiles over Israel in receiving Christ.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"term","kind":"term","basis":"glossary","lemma":"τὸ κόκκινον","severity":"info","text":"The scarlet thread (κόκκινον) is interpreted as a type (τύπος) of Christ’s holy blood, linking the midwife’s sign in Gen 38:28 to eucharistic or soteriological symbolism.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"structure","kind":"structure","basis":"text","lemma":"Γένοιτο δ’ ἂν καὶ τοῦτο σημεῖον","severity":"info","text":"Cyril introduces a typological application with a formulaic transition, marking the shift from narrative paraphrase to allegorical interpretation.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"reception","kind":"reception","basis":"text","lemma":"Ἀμήν","severity":"info","text":"The passage ends with a doxology and 'Amen', suggesting that this section of the Glaphyra may have been read liturgically or concluded a homiletic unit.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"caution","kind":"caution","basis":"text","lemma":"Διωμολόγηκέ τε σαφῶς","severity":"caution","text":"The subject of 'she has clearly confessed' is ambiguous in the Greek: it could refer to Tamar or to the Synagogue; the English draft takes it as Tamar, but the allegory shifts between figures.","cites":[],"named_sources":[],"dropped_cites":[]}],"ambiguities":["The subject of Διωμολόγηκέ (Tamar or the Synagogue) is ambiguous; the allegory moves fluidly between the biblical figure and the ecclesial type.","The source of the quoted birth-song (Διὰ τὸν φόβον σου …) is not identified by Cyril; it may be a lost hymn or a free composition."],"confidence":"high","notes":[]},{"i":299,"ref":"p299","source":"Ἔτι περὶ τοῦ Ἰωσήφ.\n\nἘπὶ τὰ λοιπὰ τῶν λόγων ἰτέον, ὧν ἤδη φθάσαντες πεποιήμεθα, περὶ τοῦ Ἰωσήφ· εἰς τέλος ἡμῖν ἡκούσης τὸ αὐτῇ πρέπον ἤδη τῆς μεταξὺ παρεισκεκριμένης ἱστορίας. τῆς περὶ τοῦ Ἰούδα, φημὶ, καὶ μέντοι καὶ τῆς Θάμαρ. Μεταβαλόντες γὰρ εἰς τὸ Χριστοῦ πρόσωπον τὸν θεσπέσιον Ἰωσὴφ, ἐμβεβλῆσθαι μὲν ἐν τῷ λάκκῳ παρὰ τῶν ἀδελφῶν ἐλέγομεν· ἀνακεκομίσθαι δὲ αὖ καὶ καταπεπράσθαι τοῖς Ἰσμαηλίταις, οἳ καὶ ἀρωμάτων τῶν εὐοσμοτάτων ἔμποροί τε ἦσαν καὶ τοῖς οὐκ ἔχουσι διακομισταί. Ἀπενηνέχθαι τε δι’ ἐκείνων αὐτὸν εἰς τὴν Αἰγυπτίων, προσθέντες εἰρήκαμεν. Ὅτι καθεὶς ἑαυτὸν εἰς κένωσιν ὁ Μονογενὴς, καὶ ἐν τοῖς καθ’ ἡμᾶς γεγονώς· κεχρῃματικὼς καὶ ἀδελφὸς τοῖς ἐπὶ τῆς γῆς, καὶ πρό γε τῶν ἄλλων τοῖς ἐξ Ἰσραὴλ, θάνατον ὑπέμεινε, καὶ ἀνέτλη σταυρὸν, καταβέβηκέ τε εἰς ᾄδου, οὗ καὶ εἰς τύπον ὁ λάκκος. Πλὴν ἀνεβίω πάλιν, καὶ τῶν ἐξ αἵματος Ἰσραὴλ ἀπενοσφίζετο. Δέδοται δὲ ὥσπερ τοῖς τῶν νοητῶν ἀρωμάτων ἐμπόροις, τουτέστι, τοῖς ἁγίοις ἀποστόλοις, οἳ τὸ αὐτοῦ μῦρον εὐωδιάζοντες, εἰς τὴν τῶν ἐθνῶν ἀφίκοντο χώραν, διὰ τῶν εὐαγγελικῶν κηρυγμάτων τοῖς οὐκ εἰδόσιν αὐτὸν ἀποφέροντες, τὴν τοῦ δούλου μορφὴν περικείμενον. Κηρύσσεται γὰρ δι’ ἡμᾶς ἐν σαρκὶ γεγονὼς, καὶ ἐν τῇ τοῦ δούλου μορφῇ. Τοῦτο, οἶμαι, ἐστὶ τὸ ἀπενεχθῆναι τὸν Ἰωσὴφ διὰ τῶν Ἰσμαηλιτῶν εἰς Αἴγυπτον. Τί οὖν ἄρα συνέβη παθεῖν ἐκεῖ γεγονότα, τί δὲ ἔδει πρὸς τοῦτο δράσαι, καταθρῶμεν, εἰ δοκεῖ.","english":"Further concerning Joseph.\n\nWe must proceed to the remaining parts of the discourse, which we have already reached, concerning Joseph, since the intervening narrative, which was inserted, has now come to its appropriate end for us. I mean the narrative concerning Judah and also concerning Tamar. For, having transferred the inspired Joseph into the person of Christ, we said that he was cast into the pit by his brothers, and that he was then brought up and sold to the Ishmaelites, who were merchants of the most fragrant spices and transporters to those who did not have them. And we added that he was carried by them into the land of the Egyptians. That the Only-begotten, having lowered himself into emptiness and having become among us, and having been called a brother to those on earth, and especially to those from Israel, endured death and suffered the cross, and descended into Hades, of which the pit is a type. Yet he revived again, and was separated from those of the blood of Israel. And he was given, as it were, to the merchants of the spiritual spices, that is, to the holy apostles, who, making his myrrh fragrant, arrived in the land of the nations, carrying him, who was clothed in the form of a servant, through the evangelical proclamations to those who did not know him. For he is proclaimed as having become incarnate for our sake, and in the form of a servant. This, I think, is what it means for Joseph to be carried by the Ishmaelites into Egypt. What then happened to him when he was there, and what needed to be done about this, let us examine, if you please.","structure":"narrative","commentary":[{"unit":"structure","kind":"structure","basis":"text","lemma":"Ἔτι περὶ τοῦ Ἰωσήφ","severity":"info","text":"This heading marks a new section within the Joseph typology, following the digression on Judah and Tamar.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"term","kind":"term","basis":"glossary","lemma":"παρεισκεκριμένης ἱστορίας","severity":"info","text":"The phrase 'intervening narrative' refers to the inserted story of Judah and Tamar (Gen 38), which Cyril treats as a typological interlude.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"sense","kind":"sense","basis":"text","lemma":"εἰς κένωσιν","severity":"info","text":"Cyril uses 'kenosis' (emptying) to describe the Incarnation, a key Christological term in Alexandrian theology.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"scripture","kind":"scripture","basis":"text","lemma":"λάκκος","severity":"info","text":"The 'pit' (λάκκος) alludes to Joseph's cistern imprisonment (Gen 37:24), which Cyril typologically interprets as Christ's descent into Hades.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"background","kind":"background","basis":"text","lemma":"Ἰσμαηλίταις","severity":"info","text":"The Ishmaelites, here merchants of spices, are identified by Cyril with the apostles who carry the 'myrrh' of Christ's teaching to the Gentiles.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"reception","kind":"reception","basis":"text","lemma":"τοῦ δούλου μορφήν","severity":"info","text":"The 'form of a servant' (τοῦ δούλου μορφήν) echoes Phil 2:7 and is a standard Alexandrian motif for Christ's incarnate humility.","cites":[],"named_sources":[],"dropped_cites":[]}],"ambiguities":["The Greek text is clear; no significant ambiguities in this passage."],"confidence":"high","notes":[]},{"i":300,"ref":"p300","source":"Ἔτι μὲν γὰρ νέος ὢν καὶ ἐν ἐφήβοις τελῶν, ἐνίκα τῆς Αἰγυπτίας τὸ ἀσελγὲς, μονονουχὶ καὶ σὺν βίᾳ πολλῇ κατωθούμενος εἴς γε τὸ θελῆσαι δρᾷν ἃ μὴ θέμις. Ἡ μὲν γὰρ ἐξῆπτο τῶν ἱματίων ἀπρίξ τε καὶ ἀναιδῶς, καὶ εἰς ἀνεθέλητον ἁμαρτίαν οὐ μετρίως κατεβιάζετο. Ὁ δὲ καὶ αὐτὸ τὸ ἱμάτιον ἀφεὶς, μαχλώσης ἀγρίας ἀπηλλάττετο, καὶ ἀνάλωτος ἦν τῷ πάθει. Σεσυκοφάντηται δὲ μετὰ τοῦτο, περιτρέποντος εἰς αὐτὸν τοῦ γυναίου τὰ ἐγκλήματα, ἐν αἰτίαις αἰσχρότητος ὁ σώφρων τε καὶ φιλελεύθερος ἦν. Πλὴν ἐκράτει τοῦ δεσμωτηρίου, φησί. Γέγονε δὲ καὶ ἐν τοῖς ἔθνεσιν ὁ Χριστὸς, ὡς ἐν προσώπῳ, φημὶ, τῶν ἁγίων ἀποστόλων, οἳ καὶ τὰ στίγματα αὐτοῦ περιφέρειν ἔφασκον ἐν ἰδίῳ σώματι. Παρῃτοῦντο μὲν γὰρ συσχηματίζεσθαι τοῖς τὰ ἐν κόσμῳ φρονεῖν ἑλομένοις, ἀπωτάτω δὲ ἦσαν σαρκικῶν ἐπιθυμιῶν. Τοιουτοσὶ γὰρ ἀεὶ ὁ τῶν ἁγίων βίος. Ἀλλ’ ἐπεβουλεύοντο διὰ τοῦτο, καὶ δὴ καὶ συκοφαντούμενοι παρὰ τῶν εἰωθότων ἡγεῖσθαι φορτικοὺς τοὺς ἐν Χριστῷ ζῇν ἐθέλοντας, πειρασμοῖς περιπεπτώκασι, δεσμῶται γεγόνασι. Πλὴν ἐμέμνηντο Χριστοῦ λέγοντος· Εἰ ἐκ τοῦ κόσμου ἦτε, ὁ κόσμος ἂν τὸ ἴδιον ἐφίλει· ἐπειδὴ δὲ ἐκ τοῦ κόσμου οὐκ ἐστὲ, διὰ τοῦτο μισεῖ ὑμᾶς ὁ κόσμος· καθάπερ ἀμέλει καὶ τὸν Ἰωσὴφ ἡ μαχλῶσα γυνή. Πλὴν καὶ ἐν αὐτοῖς ἐπλατύνοντο τοῖς πόνοις, τῆς τοῦ Θεοῦ χάριτος ἐξημερούσης αὐτοὺς, οὓς ἦν μάλιστα διαπονήσειν εἰκός. Ἐπεγάννυτο γὰρ, ὡς ἔφην, ὁ δεσμοφύλαξ τῷ Ἰωσήφ. Εἶτα τῶν εὐνούχων τοῦ Φαραὼ, τοῦ τε οἰνοχόου, φημὶ, καὶ προσέτι τοῦ σιτοποιοῦ, δεδεμένων, διεσάφει τὰ ὀνείρατα.","english":"For while he was still young and among the youths, he overcame the licentiousness of the Egyptian woman, being almost forcibly thrust into desiring to do what is not lawful. For she clung to his garments tenaciously and shamelessly, and he was violently pressed into an unwilling sin. But he, leaving even his garment behind, escaped from the wild wanton woman and was untouched by passion. After this he was falsely accused, the woman turning the charges against him, and the chaste and freedom-loving man was under accusations of shamefulness. Nevertheless, he prevailed over the prison, it says. And Christ was also among the nations, as in the person, I mean, of the holy apostles, who said they bore his marks on their own bodies. For they refused to conform to those who chose to think worldly thoughts, and they were far removed from fleshly desires. For such is always the life of the saints. But they were plotted against for this reason, and indeed, being falsely accused by those accustomed to considering burdensome those who wish to live in Christ, they fell into trials and became prisoners. Yet they remembered Christ saying: If you were of the world, the world would love its own; but since you are not of the world, for this reason the world hates you—just as, of course, the wanton woman hated Joseph. Nevertheless, even in their labors they were enlarged, the grace of God softening those whom it was most likely would cause them hardship. For the jailer, as I said, was well-disposed toward Joseph. Then, when the eunuchs of Pharaoh—I mean the cupbearer and also the baker—were imprisoned, he interpreted their dreams.","structure":"narrative","commentary":[{"unit":"sense","kind":"sense","basis":"text","lemma":"ἐνίκα τῆς Αἰγυπτίας τὸ ἀσελγὲς","severity":"info","text":"Cyril reads Joseph’s resistance to Potiphar’s wife as a type of Christ’s victory over worldly licentiousness, a standard typological move in the Glaphyra.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"scripture","kind":"scripture","basis":"text","lemma":"Εἰ ἐκ τοῦ κόσμου ἦτε, ὁ κόσμος ἂν τὸ ἴδιον ἐφίλει· ἐπειδὴ δὲ ἐκ τοῦ κόσμου οὐκ ἐστὲ, διὰ τοῦτο μισεῖ ὑμᾶς ὁ κόσμος","severity":"info","text":"Cyril attributes a saying to Christ not found verbatim in the canonical Gospels; it echoes Johannine themes (cf. John 15:19) but is likely a paraphrase or apocryphal tradition.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"background","kind":"background","basis":"text","lemma":"τῶν εὐνούχων τοῦ Φαραὼ, τοῦ τε οἰνοχόου, φημὶ, καὶ προσέτι τοῦ σιτοποιοῦ","severity":"info","text":"Cyril refers to the cupbearer and baker of Genesis 40–41, but calls them eunuchs (εὐνούχων), a detail absent from the LXX; this may reflect later Egyptian court usage or a conflation with the figure of Potiphar.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"structure","kind":"structure","basis":"text","lemma":"Πλὴν ἐκράτει τοῦ δεσμωτηρίου, φησί","severity":"info","text":"Cyril marks a transition from Joseph’s imprisonment to the apostles’ persecution with the formulaic phrase 'Πλὴν ἐκράτει τοῦ δεσμωτηρίου, φησί', signaling a typological parallel.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"reception","kind":"reception","basis":"text","lemma":"τὰ στίγματα αὐτοῦ περιφέρειν ἔφασκον ἐν ἰδίῳ σώματι","severity":"info","text":"Cyril claims the apostles bore Christ’s stigmata on their bodies, a striking notion that anticipates later medieval stigmata traditions but is rare in patristic exegesis.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"caution","kind":"caution","basis":"text","lemma":"Ἐπεγάννυτο γὰρ, ὡς ἔφην, ὁ δεσμοφύλαξ τῷ Ἰωσήφ","severity":"caution","text":"The verb Ἐπεγάννυτο (from ἐπιγάννυμαι, 'to be well-disposed') is rare; the text may be corrupt or a hapax legomenon in Cyril, and the sense is inferred from context.","cites":[],"named_sources":[],"dropped_cites":[]}],"ambiguities":["The source of the Christ-saying is uncertain; it may be a free paraphrase of Johannine material or a lost apocryphon.","The term εὐνούχων for the cupbearer and baker is anachronistic and may reflect conflation with Potiphar's role as a eunuch in later tradition."],"confidence":"high","notes":[]},{"i":301,"ref":"p301","source":"Καὶ διὰ τοῦτο, φησὶ, ὁ θεσπέσιος Ἰωσὴφ οὐ μετρίως ἐθαυμάζετο· ἐνυπνιασθέντος δὲ καὶ αὐτοῦ τοῦ Φαραὼ τήν τε ἐσομένην οὐκ εἰς μακρὰν εὐκαρπίαν καὶ τὸν ἐκ τοῦ λιμοῦ πόνον, ὡς ἐν βουσὶ μὲν πρότερον πίοσί τε καὶ ἰσχναῖς, ὡς ἐν ἀστάχυσι δὲ μετὰ τοῦτο τεθεαμένου· τῶν τε ἐν Αἰγύπτῳ σοφῶν οὐδὲν ἐχόντων εἰπεῖν, ἀπειρηκότων δὲ παντελῶς πρὸς τὸ δύνασθαι διατρανοῦν τὰ ἐκ τῶν ὁραμάτων ὑποδηλούμενα· μεμαρτύρηται μὲν αὐτὸς ὡς οἷός τε τοῦτο δρᾷν· παρελθὼν δὲ διεσάφει. Καὶ δὴ καὶ θαυμάσας ὁ Φαραὼ, ταμίαν αὐτὸν καὶ ἡγούμενον ἐπὶ τὴν ἑαυτοῦ καθίστησιν ἀρχήν. Ἐδιώκετο μὲρ γὰρ ὁ Χριστὸς, καθάπερ ἔφην ἀρτίως, ὡς ἐν προσώπῳ τῶν ἁγίων ἀποστόλων. Ἀλλ’ ἐν αὐτοῖς ὄντες τοῖς πόνοις οἱ περὶ ὧν ὁ λόγος, ὡς σοφοὶ λίαν καὶ τὰ πολλοῖς ἀπόῤῥητα διατρανοῦν οἷοί τε, φανεροὶ μὲν ἦσαν ἐν ἀρχαῖς τῶν ἐν κόσμῳ τισὶν, εἶτα καὶ αὐτοῖς τοῖς κρατοῦσι τῆς γῆς, οἳ καὶ πιστεύσαντες ὅτι καὶ αὐτὴν ἔχουσι τῶν ἐσομένων τὴν γνῶσιν, ἐξ ἀποκαλύψεως Θεοῦ ἐν Πνεύματι, οἰκονόμους καὶ ἄρχοντας ἐθνῶν γίνεσθαι συγκεχωρήκασι, διανέμειν τε τοῖς ἐν λιμῷ μαθημάτων, ἃ καὶ εἰς ζωὴν συνέχει τὴν ἀκήρατον, τουτέστι τὸν θεῖόν τε καὶ οὐράνιον λόγον, καὶ τὴν εἰς πᾶν ὁτιοῦν τῶν ἀρίστων ἀποκομίζουσαν παίδευσιν. Οὗτοι καὶ κατεκτήσαντο, μᾶλλον δὲ δι’ αὐτῶν ὁ Χριστὸς, τῷ Θεῷ καὶ Πατρὶ τὴν τῶν ἐθνῶν χώραν, καθάπερ ἀμέλει καὶ τῷ Φαραὼ τὴν τῶν Αἰγυπτίων ὁ Ἰωσὴφ, ᾧ καὶ γεγόνασιν υἱοὶ δύο, Μανασσῆς καὶ Ἐφραῒμ, ἐκ μητρὸς Ἀσενὲθ τῆς Πετεφρῆ θυγατρὸς, ὃς ἦν ἱερεύς. Καὶ ἑρμηνεύεται μὲν ὁ Μανασσῆς, λήθη κακῶν τῶν συμβεβηκότων·","english":"And for this reason, he says, the inspired Joseph was greatly admired. When Pharaoh himself had a dream about the coming abundance not far off and the distress from the famine, having seen it first in cows, both fat and lean, and then in ears of grain, and when the wise men in Egypt had nothing to say, being utterly at a loss to explain clearly what was indicated by the visions, Joseph was testified to be capable of doing this, and coming forward he interpreted it. And indeed Pharaoh, marvelling, appointed him steward and governor over his own realm. For Christ was persecuted, as I just said, in the person of the holy apostles. But while they were in the midst of these labors, those of whom the account speaks, being very wise and capable of explaining clearly what is hidden to many, were manifest at first to some in the world, and then even to the rulers of the earth themselves, who, believing that they possess knowledge of future events through revelation from God in the Spirit, have allowed them to become stewards and rulers of nations, and to distribute to those in famine of teachings, which sustain life incorruptible, that is, the divine and heavenly word, and the education that leads to everything excellent. These also acquired, or rather through them Christ acquired, the land of the nations for God and the Father, just as Joseph did for Pharaoh the land of the Egyptians. To him were born two sons, Manasseh and Ephraim, from a mother Aseneth, the daughter of Petephres, who was a priest. And Manasseh is interpreted as forgetfulness of the evils that have happened.","structure":"narrative","commentary":[{"unit":"sense","kind":"sense","basis":"text","lemma":"Καὶ διὰ τοῦτο, φησὶ, ὁ θεσπέσιος Ἰωσὴφ οὐ μετρίως ἐθαυμάζετο","severity":"info","text":"Cyril introduces Joseph as 'the inspired Joseph' (θεσπέσιος Ἰωσήφ), a term that elevates him as a type of Christ, consistent with the typological reading of the passage.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"scripture","kind":"scripture","basis":"text","lemma":"ἐνυπνιασθέντος δὲ καὶ αὐτοῦ τοῦ Φαραὼ τήν τε ἐσομένην οὐκ εἰς μακρὰν εὐκαρπίαν καὶ τὸν ἐκ τοῦ λιμοῦ πόνον, ὡς ἐν βουσὶ μὲν πρότερον πίοσί τε καὶ ἰσχναῖς, ὡς ἐν ","severity":"info","text":"This refers to Pharaoh's dreams in Genesis 41, where the fat and lean cows and ears of grain symbolize years of plenty and famine. Cyril uses this as a basis for his allegorical interpretation.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"term","kind":"term","basis":"text","lemma":"ταμίαν","severity":"info","text":"The term 'ταμίαν' (steward) is used for Joseph's appointment, but Cyril applies it typologically to the apostles as 'stewards and rulers of nations' (οἰκονόμους καὶ ἄρχοντας ἐθνῶν), linking Joseph's role to the apostolic mission.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"background","kind":"background","basis":"text","lemma":"Ἀσενὲθ τῆς Πετεφρῆ θυγατρὸς, ὃς ἦν ἱερεύς","severity":"info","text":"Aseneth, daughter of Petephres (Potiphera), is Joseph's wife in Genesis 41:45. Petephres is a priest of On (Heliopolis). Cyril notes this detail, which is not central to his typology but provides narrative context.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"reception","kind":"reception","basis":"text","lemma":"Καὶ ἑρμηνεύεται μὲν ὁ Μανασσῆς, λήθη κακῶν τῶν συμβεβηκότων","severity":"info","text":"Cyril provides an etymology for Manasseh as 'forgetfulness of evils' (λήθη κακῶν), a common patristic interpretation (cf. Philo, On the Change of Names). This reflects the allegorical reading of Joseph's sons as spiritual states.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"structure","kind":"structure","basis":"text","lemma":"Ἐδιώκετο μὲρ γὰρ ὁ Χριστὸς, καθάπερ ἔφην ἀρτίως, ὡς ἐν προσώπῳ τῶν ἁγίων ἀποστόλων","severity":"info","text":"Cyril explicitly shifts from the Joseph narrative to a typological interpretation, identifying Christ with Joseph and the apostles with Joseph's role. This marks a structural transition from literal to allegorical exegesis.","cites":[],"named_sources":[],"dropped_cites":[]}],"ambiguities":["The phrase 'Ἐδιώκετο μὲρ γὰρ ὁ Χριστὸς' contains a textual variant 'μὲρ' which may be a scribal error for 'μὲν' or 'μὲν γάρ'; the translation follows the emendation to 'μὲν γάρ'."],"confidence":"high","notes":[]},{"i":302,"ref":"p302","source":"εἰς αὔξην τε καὶ ἐπίδοσιν τὴν εἴς γε τὸ ἄμεινον, ὁ Ἐφραΐμ. Ἐξ ἱερᾶς γὰρ ὥσπερ μητρὸς, φημὶ δὲ τῆς Ἐκκλησίας, καρποὶ γεγόνασι, καὶ ἐν υἱοῖς Θεοῦ διὰ πίστεως τῆς ἐν Χριστῷ καταλογισθεῖεν ἂν οἱ ἐξ ἐθνῶν κεκλημένοι, οἳ καὶ εἰς λήθην ἐνεχθήσονται τῶν πόνων. Ἐπιλήσονται γὰρ, φησὶ, τὴν θλίψιν αὐτῶν τὴν πρώτην, καὶ οὐ μὴ ἀναβῇ αὐτῶν ἐπὶ τὴν καρδίαν. Ἐπὶ γὰρ κεφαλῆς αὐτῶν αἴνεσις, καὶ ἀγαλλίαμα, καὶ εὐφροσύνη καταλήψεται αὐτούς. Ἀπέδρα ὀδύνη, λύπη καὶ στεναγμός. Ἥξουσι δὴ οὖν κατὰ καιρὸν εἰς λήθην κακῶν, βαδιοῦνται δὲ καὶ εἰς αὔξην, ἐπὶ τὸ τῆς ἐλπίδος γλυκὺ διατρέχοντες πέρας. Μετοιχήσονται γὰρ ἐκ τῶν ἐπιγείων εἰς τὰ ἐπουράνια, ἀπὸ τῶν ἐν χρόνῳ μεμετρημένων εἰς τὰ ἐπέκεινα χρόνου· ἐκ φθορᾶς εἰς ἀφθαρσίαν, εἰς δόξαν ἐξ ἀτιμίας, ἐξ ἀσθενείας εἰς δύναμιν. Ἐγκειμένου δὲ ἔτι καὶ παρατείνοντος τοῦ λιμοῦ, κατέβησαν οἱ ἐξ Ἰακὼβ εἰς Αἴγυπτον πρίασθαι τροφάς. Εἶτα μικροῦ μεταξὺ παρεισθέοντος λόγου, μονονουχὶ δὲ καὶ ἐναθύροντος αὐτοῖς τοῦ Ἰωσὴφ (ἔφασκε γὰρ ὡς ἤκιστα μὲν σιτίων ἔνεκα, κατασκεψόμενοι δὲ μᾶλλον ἥκουσι τὴν γῆν), προσαπαιτοῦντος δὲ τὸν Βενιαμὶν, ὃς ἦν ἀδελφὸς αὐτῷ καὶ νεώτατος, ἐνισταμένου δὲ ὅτι οὐκ ἂν τῆς Αἰγυπτίων ἀζήμιοι ἀπαλλάξειαν, εἰ μὴ παροίσειαν τὸ μειράκιον· ἄγεται μόλις ἐφέντος αὐτοῖς τοῦ πατρός. Ἐπειδὴ δὲ ἧκον ὁμοῦ τῷ παιδὶ, λοιπὸν ἐπὶ τὴν ἑστίαν ἐκάλει, ὕδατι δὲ διανενιμμένους ἄρτοις τε καὶ οἴνῳ κατεκορέννυ λοιπόν.","english":"to increase and advance toward the better, Ephraim. For as if from a sacred mother, I mean the Church, they have become fruits, and those called from the nations would be counted among the sons of God through faith in Christ, who will also be brought to forgetfulness of their labors. For they will forget, it says, their first distress, and it will not come up into their heart. For on their head there will be praise, and rejoicing, and gladness will overtake them. Pain, grief, and groaning have fled. So then, in due time they will come to forgetfulness of evils, and they will also advance to increase, running to the sweet end of hope. For they will be transferred from earthly things to heavenly things, from things measured in time to things beyond time; from corruption to incorruption, from dishonor to glory, from weakness to power. While the famine was still pressing and continuing, the descendants of Jacob went down to Egypt to buy food. Then, with a brief intervening word, and Joseph almost sporting with them (for he said that they had come not at all for the sake of provisions, but rather to survey the land), and demanding Benjamin, who was his brother and the youngest, and insisting that they would not depart from the Egyptians unscathed unless they brought the youth, the father reluctantly allowed them. When they came together with the boy, he then invited them to the feast, and after they had washed, he satisfied them with bread and wine.","structure":"narrative","commentary":[{"unit":"term","kind":"term","basis":"glossary","lemma":"Ἐφραΐμ","severity":"info","text":"Ephraim is here a typological figure for the gentile believers who become fruitful in the Church, the sacred mother.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"scripture","kind":"scripture","basis":"text","lemma":"Ἐπιλήσονται γὰρ, φησὶ, τὴν θλίψιν αὐτῶν τὴν πρώτην","severity":"info","text":"Cyril alludes to a scriptural promise of forgetting past distress, possibly echoing Isaiah 65:16 or a similar prophetic text.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"background","kind":"background","basis":"text","lemma":"Ἐπὶ γὰρ κεφαλῆς αὐτῶν αἴνεσις","severity":"info","text":"The phrase 'praise on their head' reflects a liturgical or psalmody context, common in early Christian descriptions of eschatological joy.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"structure","kind":"structure","basis":"text","lemma":"Ἐγκειμένου δὲ ἔτι καὶ παρατείνοντος τοῦ λιμοῦ","severity":"info","text":"Cyril transitions from allegorical interpretation back to the biblical narrative of Joseph and the famine, marking a structural shift.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"parallel","kind":"parallel","basis":"text","lemma":"Μετοιχήσονται γὰρ ἐκ τῶν ἐπιγείων εἰς τὰ ἐπουράνια","severity":"info","text":"This transfer from earthly to heavenly echoes Pauline language (e.g., 1 Cor 15:53-54) and common patristic themes of resurrection and transformation.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"reception","kind":"reception","basis":"text","lemma":"Ἐξ ἱερᾶς γὰρ ὥσπερ μητρὸς, φημὶ δὲ τῆς Ἐκκλησίας","severity":"info","text":"Cyril identifies the Church as the sacred mother, a standard ecclesiological image in Alexandrian exegesis, emphasizing the Church's role in spiritual generation.","cites":[],"named_sources":[],"dropped_cites":[]}],"ambiguities":["The identity of 'Ephraim' as a typological figure for gentile believers is clear, but the exact scriptural source for the forgetting of distress is not explicitly cited by Cyril."],"confidence":"high","notes":[]},{"i":303,"ref":"p303","source":"Τεθλιμμένοι γὰρ ὥσπερ καὶ ἀφορήτῳ λιμῷ ἐκπεπιεσμένοι, δῆλον δὲ ὅτι τῷ νοητῷ, κατὰ καιροὺς Ἰουδαῖοι, τὴν ὀφρὺν ἀφέντες τὴν ὑψηλὴν καὶ ἀγέρωχον, ἥξουσιν ἐπὶ Χριστὸν, τῆς παρ’ αὐτοῦ γλιχομένοι τροφῆς, ἁγίας τε καὶ πνευματικῆς, φημὶ, καὶ ζωοποιοῦ. Ὁ δὲ οὐ προσδέξεται μὲν, πλὴν οὐ δίχα τοῦ νέου λαοῦ, οὗ καὶ εἰς τύπον εἴη ἂν ὁ Βενιαμίν. Ἐλθόντες δὲ ὥσπερ ἐν ὁμοψυχίᾳ καὶ ὡς ἐν γνώμῃ μιᾷ, προσδέξεται μὲν ἱλαρῶς, εἰσοίσει δὲ ὥσπερ εἰς ἴδιον οἶκον, τουτέστι, τὴν Ἐκκλησίαν. Εἶτα διανίψων ὕδατι καθαρῷ, τῷ τῆς παλιγγενεσίας λουτρῷ, ἄρτῳ τε καὶ οἴνῳ διαθρέψει, Μυστικῶς ὁ λόγος. Πλὴν κἀκεῖνο πρὸς τούτῳ λέγωμεν· ἀνεγνωρίζετο μὲν γὰρ τοῖς ἀδελφοῖς ὁ Ἰωσὴφ ἄμα τῷ Βενιαμὶν ἀφιγμένοις, καὶ δὴ καὶ τραπέζης αὐτοὺς ἠξίου, καθάπερ ἔναγχος ἔφην. Κλῆρον δὲ οὐδένα δοὺς, ὅλως ἀποτρέχειν ἐκέλευε κατακομιοῦντας πρὸς αὐτὸν τὸν πατέρα, φημὶ δὴ τὸν Ἰακώβ. Ἐπειδὴ δὲ καταβέβηκε, καὶ ἤδη παρόντα τεθέαται τοῖς τέκνοις ὁμοῦ, τότε δὴ, τότε τὴν ἁπασῶν ἀρίστην ἀπένειμε γῆν. Σημεῖον δ’ ἂν γένοιτο καὶ τοῦτο σαφὲς, ὅτι δέξεται μὲν ὁ Χριστὸς τοὺς ἐξ Ἰσραὴλ ἐπιστρέφοντας ἐν ἐσχάτοις τοῦ αἰῶνος καιροῖς, συνόντος αὐτοῖς δηλονότι κατὰ τρόπον ὁμοψυχίας καὶ τοῦ νέου λαοῦ. Τοῦτο γὰρ, ὡς ἔφην, ὁ Βενιαμίν. Πλὴν οὐ δίχα τῶν ἁγίων Πατέρων ὁ ἐν ἐλπίσιν ἡμῖν ἀποδοθήσεται κλῆρος. Ὥσπερ γὰρ αὐτοὶ, καίτοι κατὰ πίστιν ἀποθανόντες, ὡς γοῦν ὁ σοφὸς ἔφη Παῦλος, Οὐκ ἐκομίσαντο τὴν ἐπαγγελίαν, τοῦ Θεοῦ, περὶ ἡμῶν κρεῖττόν τι προβλεψαμένου, ἵνα μὴ χωρὶς ἡμῶν τελειωθῶσιν·","english":"For they, the Jews, being oppressed as if by an unbearable famine—clearly a spiritual one—will in due time set aside their lofty and haughty pride and come to Christ, yearning for food from him, which is holy, spiritual, and life-giving. He will not receive them, however, without the new people, of whom Benjamin would be a type. But when they come, as if in unanimity and with one mind, he will receive them gladly and bring them into his own house, that is, the Church. Then he will wash them with pure water, the bath of regeneration, and nourish them with bread and wine—mystically speaking. But let us also say this in addition: Joseph recognized his brothers when they arrived together with Benjamin, and indeed deemed them worthy of a table, as I said recently. But he gave them no portion of land and ordered them to depart entirely, to bring their father, I mean Jacob, down to him. But when he had come down and saw him present together with his children, then, at that time, he allotted the best land of all. This too would be a clear sign that Christ will receive those from Israel who convert in the last times of the age, with the new people, of course, accompanying them in a manner of unanimity. For this, as I said, is Benjamin. But the inheritance that we hope for will not be given to us without the holy Fathers. For just as they, although they died in faith—as the wise Paul said—did not receive the promise, because God foresaw something better for us, so that they might not be perfected without us.","structure":"narrative","commentary":[{"unit":"sense","kind":"sense","basis":"text","lemma":"Τεθλιμμένοι γὰρ ὥσπερ καὶ ἀφορήτῳ λιμῷ ἐκπεπιεσμένοι","severity":"info","text":"Cyril interprets the Jews' spiritual famine as a metaphor for their eventual conversion, setting up the typological reading of Joseph and Benjamin.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"term","kind":"term","basis":"text","lemma":"Βενιαμίν","severity":"info","text":"Benjamin is identified as a type of the 'new people' (the Gentile Christians) who accompany Jewish converts in the eschatological reunion with Christ.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"scripture","kind":"scripture","basis":"text","lemma":"Ὁ δὲ οὐ προσδέξεται μὲν, πλὴν οὐ δίχα τοῦ νέου λαοῦ","severity":"info","text":"Cyril alludes to the Joseph narrative (Genesis 45) where Joseph receives his brothers only after Benjamin's arrival, typifying Christ's reception of Israel with the new people.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"background","kind":"background","basis":"text","lemma":"τῷ τῆς παλιγγενεσίας λουτρῷ","severity":"info","text":"The 'bath of regeneration' refers to baptism, a standard patristic term (cf. Titus 3:5) for the cleansing of converts, here applied to Jewish converts entering the Church.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"reception","kind":"reception","basis":"text","lemma":"ὡς γοῦν ὁ σοφὸς ἔφη Παῦλος","severity":"info","text":"Cyril invokes Paul (likely 1 Corinthians 15 or Romans 4) to argue that the patriarchs died in faith without receiving the promise, so that later believers might share in it.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"structure","kind":"structure","basis":"text","lemma":"Πλὴν κἀκεῖνο πρὸς τούτῳ λέγωμεν","severity":"info","text":"This phrase marks a transition from the allegorical interpretation of the famine to a detailed typological reading of the Joseph-Benjamin narrative.","cites":[],"named_sources":[],"dropped_cites":[]}],"ambiguities":["The phrase 'τῷ νοητῷ' (spiritual famine) is clear in context, but the exact referent of 'the new people' (νέου λαοῦ) could be debated; Cyril identifies it with Benjamin as a type of Gentile Christians."],"confidence":"high","notes":[]},{"i":304,"ref":"p304","source":"οὕτω καὶ ἡμεῖς περιμενοῦμεν τοὺς Πατέρας, ἵνα μὴ χωρὶς αὐτῶν τελειωθῶμεν. Ὁμοῦ τοιγαροῦν τοῖς ἁγίοις Πατράσιν, οἱ πρῶτοί τε καὶ μέσοι καὶ τελευταῖοι λαοὶ, τὸν ἄριστόν τε καὶ ἀνεκποίητον τῆς τῶν οὐρανῶν βασιλείας ἀποληψόμεθα κλῆρον ἐν Χριστῷ· δι’ οὗ καὶ μεθ’ οὗ τῷ Θεῷ καὶ Πατρὶ ἡ δόξα σὺν ἀγίῳ Πνεύματι εἰς τοὺς αἰῶνας. Ἀμήν.\n\nΠερὶ τοῦ Ἰωσὴφ καὶ τῶν υἱῶν αὐτοῦ Ἐφραῒμ καὶ Μανασσῆ.\n\nα. Πᾶσα μὲν δόσις ἀγαθὴ, καὶ πᾶν δώρημα τέλειον ἄνωθέν ἐστι καταβαῖνον ἐκ τοῦ Πατρὸς τῶν φώτων. Οὐδὲν δὲ εἶναί φημι τῶν οὕτω σεπτῶν καὶ ἐξῃρημένων ἀγαθῶν, ὂ μὴ διὰ Χριστοῦ κερδαίνομεν. Γέγονε γὰρ, φησὶ, μεσίτης Θεοῦ καὶ ἀνθρώπων, καὶ δι’ αὐτοῦ τὴν προσαγωγὴν ἐσχήκαμεν ἐν ἑνὶ Πνεύματι πρὸς τὸν ἐν οὐρανοῖς Πατέρα καὶ Θεόν. Τοιγάρτοι καὶ ἔφασκεν· Οὐδεὶς ἔρχεται πρὸς τὸν Πατέρα, εἰ μὴ δι’ ἐμοῦ. Ἐν αὐτῷ δὲ καὶ δι’ αὐτοῦ πᾶν πλήρωμα χάριτος καὶ κληροδοσία λαμπρά. Πλούσιος γὰρ ὢν ὁ Θεὸς, ἐπτώχευσε δι’ ἡμᾶς, ἴνα ἡμεῖς τῇ αὐτοῦ πτωχείᾳ πλουτήσωμεν, καὶ εἰς τὴν τῶν ἁγίων Πατέρων ἀναφοιτῶντες δόξαν, καὶ τῆς αὐτοῖς ὅτι μάλιστα πρεπωδεστάτης ἐλπίδος μεταλαχεῖν ἰσχύσωμεν. Θέα δὲ ἀληθῆ τὸν ἐπὶ τούτοις λόγον, τοῖς ἱεροῖς Γράμμασιν ἐνιεὶς τὸν τῆς διανοίας ὀφθαλμόν. Ἔχει γὰρ ὧδε πάλιν· Ἐγένετο δὲ μετὰ τὰ ῥήματα ταῦτα, καὶ ἀνηγγέλη τῷ Ἰωσὴφ, ὅτι ὁ πατὴρ αὐτοῦ ἐνοχλεῖται. Καὶ ἀναλαβὼν τοὺς δύο υἱοὺς αὐτοῦ τὸν Μανασσῆ καὶ τὸν Ἐφραῒμ, ἦλθε πρὸς Ἰακώβ. Ἀπηγγέλη δὲ τῷ Ἰακὼβ, λέγοντες· Ἰδοὺ ὁ υἱός σου Ἰωσὴφ ἔρχεται πρὸς σέ· καὶ ἐνισχύσας Ἰσραὴλ ἐκάθισεν ἐπὶ τὴν κλίνην. Καὶ εἶπεν Ἰακὼβ τῷ Ἰωσήφ·","english":"Thus also we shall await the Fathers, lest we be perfected without them. Therefore, together with the holy Fathers—the first, middle, and last peoples—we shall receive the best and inalienable inheritance of the kingdom of the heavens in Christ, through whom and with whom glory to God the Father, together with the Holy Spirit, for all eternity. Amen.\n\nConcerning Joseph and his sons Ephraim and Manasseh.\n\n1. Every good gift and every perfect endowment comes down from above, from the Father of lights. And I affirm that there is none of these so venerable and exalted goods that we do not gain through Christ. For he became, it is said, the mediator between God and men, and through him we have obtained access in one Spirit to the Father and God in the heavens. Therefore he also said: No one comes to the Father except through me. In him and through him is every fullness of grace and a splendid inheritance. For God, being rich, became poor for our sake, so that we, by his poverty, might become rich, and, ascending to the glory of the holy Fathers, we might be able to partake of the hope that is most fitting for them. But behold the true meaning of the account concerning these matters, applying the eye of the mind to the sacred Scriptures. For it says again as follows: Now it happened after these words, and it was reported to Joseph that his father was ill. And taking his two sons, Manasseh and Ephraim, he came to Jacob. And it was reported to Jacob, saying: Behold, your son Joseph is coming to you; and Israel, strengthening himself, sat up on the bed. And Jacob said to Joseph:","structure":"narrative","commentary":[{"unit":"sense","kind":"sense","basis":"text","lemma":"Περὶ τοῦ Ἰωσὴφ καὶ τῶν υἱῶν αὐτοῦ Ἐφραῒμ καὶ Μανασσῆ","severity":"info","text":"This heading marks a new section on Joseph and his sons, typical of Cyril's structural divisions in the Glaphyra.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"term","kind":"term","basis":"text","lemma":"Πατρὸς τῶν φώτων","severity":"info","text":"The phrase 'Father of lights' is a divine epithet, likely drawn from liturgical or exegetical tradition, emphasizing God as source of all illumination.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"scripture","kind":"scripture","basis":"text","lemma":"Οὐδεὶς ἔρχεται πρὸς τὸν Πατέρα, εἰ μὴ δι’ ἐμοῦ","severity":"info","text":"Cyril quotes John 14:6 (variant of John 14:6), a dominical saying about Christ as sole mediator to the Father.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"scripture","kind":"scripture","basis":"text","lemma":"Ἐγένετο δὲ μετὰ τὰ ῥήματα ταῦτα, καὶ ἀνηγγέλη τῷ Ἰωσὴφ, ὅτι ὁ πατὴρ αὐτοῦ ἐνοχλεῖται","severity":"info","text":"This is a paraphrase of Genesis 48:1-2, where Joseph is told of Jacob's illness and goes to him with his sons.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"background","kind":"background","basis":"text","lemma":"μεσίτης Θεοῦ καὶ ἀνθρώπων","severity":"info","text":"Cyril applies the Pauline concept of Christ as mediator (cf. 1 Timothy 2:5) to interpret Joseph's role typologically.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"structure","kind":"structure","basis":"text","lemma":"α.","severity":"info","text":"The Greek letter 'α' (alpha) marks the first subsection of the new section, a common organizational device in Cyril's commentary.","cites":[],"named_sources":[],"dropped_cites":[]}],"ambiguities":["The phrase 'Πατρὸς τῶν φώτων' is not a standard biblical title; its source is unclear but likely liturgical or patristic.","The quotation 'Οὐδεὶς ἔρχεται πρὸς τὸν Πατέρα, εἰ μὴ δι’ ἐμοῦ' is a loose citation of John 14:6; the exact wording varies in manuscripts."],"confidence":"high","notes":[]},{"i":305,"ref":"p305","source":"Ὁ Θεός μου ὤφθη μοι ἐν Λουζᾷ ἐν γῇ Χαναὰν, καὶ εὐλόγησέ με, καὶ εἶπέ μοι· Ἰδοὺ ἐγὼ αὐξήσω σε καὶ πληθυνῶ σε, καὶ ποιήσω σε εἰς συναγωγὰς ἐθνῶν, καὶ δώσω σοι τὴν γῆν ταύτην, καὶ τῷ σπέρματί σου μετὰ σὲ εἰς κατάσχεσιν αἰώνιον. Νῦν οὖν οἱ δύο σου υἱοὶ, οἱ γενόμενοί σοι ἐν γῇ Αἰγύπτῳ, πρὸ τοῦ με ἐλθεῖν πρὸς σὲ εἰς Αἴγυπτον, ἐμοί εἰσιν, Ἐφραῒμ καὶ Μανασσῆς, ὡς Ῥουβεὶμ καὶ Συμεὼν ἔσονταί μοι. Τὰ δὲ ἔκγονα, ἃ ἐὰν γεννήσῃς μετὰ ταῦτα, σοὶ ἔσονται, ἐπὶ τῷ ὀνόματι τῶν ἀδελφῶν αὐτῶν κληθήσονται ἐν τοῖς ἐκείνων κλήροις. Ἐγὼ δὴ ἡνίκα ἠρχόμην ἐκ τῆς Μεσοποταμίας τῆς Συρίας, ἀπέθανε Ῥαχὴλ ἡ μήτηρ σου ἐν γῇ Χαναὰν, ἐγγίζοντός μου κατὰ τὸν ἱππόδρομον Χαβραθᾶ τῆς γῆς τοῦ ἐλθεῖν εἰς γῆν Ἐφραθᾶ, καὶ κατώρυξα αὐτὴν ἐν τῇ ὁδῷ τοῦ ἱπποδρόμου. Αὕτη ἐστὶ Βηθλεέμ. Ἐτέθραπτο μὲν γὰρ ὁ μακάριος Ἰακὼβ ἐν γήρει καλῷ, κατὰ τὸ γεγραμμένον. Ἐπειδὴ δὲ τῶν καθ’ ἡμᾶς ἀπεδήμει πραγμάτων, εὐλογεῖν ἐσκέπτετο τοὺς ἐξ Ἰωσήφ· οἳ ἐπείπερ ἦσαν ἐκ μητρὸς ἀλλογενοῦς, τῆς Ἀσενὲθ θυγατρὸς ἱερέως τοῦ Πετεφρῆ, ἵνα μήτις αὐτοὺς καταμυσάττοιτο τῶν ἐξ Ἰσραὴλ, ἔκφυλόν τε καὶ ὀθνεῖον ἡγοῖτο τὸ γένος, σοφῶς τε καὶ οἰκονομικῶς ὁ θεσπέσιος Ἰακὼβ αὐτόν τε τὸν Ἰωσὴφ καὶ ἑτέρους υἱοὺς εἰσπειρᾶται διδάσκειν, ὅτι ταῖς θείαις ἑπόμενος ψήφοις, πάντας οἰκειοῦται τοὺς ἐξ αὐτῶν γεγονότας. Ὤφθη γάρ μοι, φησὶν, ὁ Θεὸς ἐν γῇ Χαναὰν, καὶ ὅτι πλείστων μὲν ὅσων ἔσομαι λαῶν πατὴρ, κατευρυνθήσομαι δὲ καὶ εἰς ἔθνη καὶ συναγωγὰς ἐθνῶν, ἀναφανδὸν ἐπηγγέλλετο Ἐν ταυτῷ δὴ οὖν, καὶ Θεὸν ἀναπείθει τιμᾷν ταῖς εἰς ἀλήθειαν δόξαις.","english":"My God appeared to me in Luz, in the land of Canaan, and blessed me, and said to me: Behold, I will increase you and multiply you, and make you into gatherings of nations, and I will give you this land, and to your seed after you for an eternal possession. Now then, your two sons, who were born to you in the land of Egypt, before I came to you in Egypt, are mine, Ephraim and Manasseh, as Reuben and Simeon shall be mine. But the offspring which you beget after these shall be yours; they shall be called by the name of their brothers in their inheritances. When I was coming from Mesopotamia of Syria, Rachel your mother died in the land of Canaan, as I was approaching by the hippodrome of Chabrathah of the land to come into the land of Ephrathah, and I buried her on the road of the hippodrome. This is Bethlehem. Now the blessed Jacob had been nurtured in a good old age, according to what is written. But since he was departing from our affairs, he intended to bless the sons of Joseph; who, because they were from a foreign mother, Aseneth daughter of the priest Petephres, lest any of the Israelites should disparage them and consider their race alien and foreign, the divine Jacob wisely and economically attempts to teach both Joseph himself and the other sons that, following the divine decrees, he claims all those born from them as his own. For God appeared to me, he says, in the land of Canaan, and that I shall be father of very many peoples, and I shall be expanded into nations and gatherings of nations, was openly promised. At the same time, then, he also persuades them to honor God with true praises.","structure":"narrative","commentary":[{"unit":"scripture","kind":"scripture","basis":"text","lemma":"Ὁ Θεός μου ὤφθη μοι ἐν Λουζᾷ","severity":"info","text":"Cyril paraphrases Jacob's speech from Gen 48:3-4, where God appears at Luz (Bethel). The LXX text is closely followed, with 'Luz' as the place name.","cites":[],"named_sources":["LXX Genesis 48:3-4"],"dropped_cites":[]},{"unit":"background","kind":"background","basis":"text","lemma":"Ἀσενὲθ θυγατρὸς ἱερέως τοῦ Πετεφρῆ","severity":"info","text":"Aseneth is identified as the daughter of Potiphera, priest of On (Gen 41:45). Cyril notes her foreign origin to explain Jacob's concern about the status of Ephraim and Manasseh.","cites":[],"named_sources":["LXX Genesis 41:45"],"dropped_cites":[]},{"unit":"term","kind":"term","basis":"text","lemma":"εἰς συναγωγὰς ἐθνῶν","severity":"info","text":"The phrase 'gatherings of nations' echoes LXX Gen 48:4. Cyril interprets it as a promise of expansion, linking Jacob's blessing to the future multitude of peoples under divine favor.","cites":[],"named_sources":["LXX Genesis 48:4"],"dropped_cites":[]},{"unit":"structure","kind":"structure","basis":"text","lemma":"Ἐγὼ δὴ ἡνίκα ἠρχόμην","severity":"info","text":"Cyril inserts a narrative aside about Rachel's death (Gen 35:19-20) to clarify the geography of Bethlehem. This digression supports Jacob's claim to Ephraim and Manasseh as his own.","cites":[],"named_sources":["LXX Genesis 35:19-20"],"dropped_cites":[]},{"unit":"reception","kind":"reception","basis":"text","lemma":"ὁ θεσπέσιος Ἰακὼβ","severity":"info","text":"Cyril calls Jacob 'divine' (θεσπέσιος), a term of veneration. This reflects the Alexandrian exegetical tradition that treats the patriarchs as typological figures of Christ and the Church.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"caution","kind":"caution","basis":"text","lemma":"Ἐτέθραπτο μὲν γὰρ ὁ μακάριος Ἰακὼβ ἐν γήρει καλῷ","severity":"caution","text":"The phrase 'nurtured in a good old age' is ambiguous: it may refer to Jacob's advanced age or to his spiritual maturity. Cyril likely intends the latter, as he contrasts it with Jacob's departure from worldly affairs.","cites":[],"named_sources":[],"dropped_cites":[]}],"ambiguities":["The phrase 'Ἐτέθραπτο μὲν γὰρ ὁ μακάριος Ἰακὼβ ἐν γήρει καλῷ' could be read as either physical old age or spiritual nurture; the context favors spiritual maturity.","The identification of 'Λουζᾷ' with Bethel is assumed but not explicitly argued by Cyril; it follows LXX usage."],"confidence":"high","notes":[]},{"i":306,"ref":"p306","source":"Καὶ οἰκείους ἡγεῖσθαι διδάσκει τοὺς ἀγχιστεύοντας, μᾶλλον δὲ τοὺς ἐξ αὐτῶν ἀναφύντας, κἂν εἰ γεγόνασι τυχὸν ἐκ μητρὸς ἀλλογενοῦς.\n\nβ. Βραχὺ δὲ τῆς ἱστορίας τὸ πάχος ἐκβαίνοντες, ἐκεῖνό φαμεν· Οὕτω καὶ ἡμεῖς οἱ ἐν πίστει δεδικαιωμένοι γεγόναμεν ἐν Χριστῷ, Θεοῦ μὲν υἱοὶ, τῶν δὲ ἁγίων οἰκεῖοι, μεσιτεύοντος αὐτοῦ, καὶ δι’ ἑαυτοῦ συνδέοντος αὑτῷ τε καὶ τῷ Πατρὶ καὶ τοῖς τῶν ἁγίων χοροῖς· καθάπερ ἀμέλει καὶ Ἰωσὴφ, οἱονεὶ μεταξὺ κείμενος, υἱοὺς μὲν ἐποίει τοῦ ἰδίου πατρὸς τὸν Ἐφραῒμ καὶ Μανασσῆ, ἐγγράφεσθαι δὲ καὶ αὐτῷ τῷ καταλόγῳ τῶν πατριαρχῶν. Νῦν γὰρ, φησὶν, οἱ δύο σου υἱοὶ οἱ γενόμενοί σοι ἐν Αἰγύπτῳ, ἐμοί εἰσιν, Ἐφραῒμ καὶ Μανασσῆς, ὡς Ῥουβεὶμ καὶ Συμεὼν ἔσονται ἐμοί. Τουτέστιν, ἐν πρωτοτόκοις ἔσονται, συντετάξονται δὲ καὶ τοῖς ἐν ὑπακοῇ. Ἦν μὲν γὰρ πρωτότοκος Ῥουβείμ. Ὑπακοὴ δὲ πάλιν ὁ Συμεὼν ἑρμηνεύεται. Γεγόναμεν δὲ διὰ πίστεως οἱ ἔσχατοι πρῶτοι, καὶ τὴν τοῦ πρωτοτόκου δόξαν ὁ ἐξ ἐθνῶν ἐκληρώσατο λαός. Τετίμηνται δὲ δι’ ὑπακοὴν καὶ εὐπείθειαν. Αὐτὸς γὰρ αὐτοῖς μεμαρτύρηκεν ὁ Χριστὸς, οὕτω λέγων· Λαὸς ὃν οὐκ ἔγνων ἐδούλευσέ μοι, εἰς ἀκοὴν ὠτίου ὑπήκουσέ μου. Εἰ γὰρ καὶ γεγόναμεν ἐκ μητρὸς ὥσπερ ἑτερογενοῦς διὰ τὸ ἐξ ἐθνῶν κεκλῆσθαι τὴν Ἐκκλησίαν, ἀλλ’ ἐξαρκέσει μεσολαβὼν ὁ Ἐμμανουὴλ, καὶ εἰς τὸ συνάψαι δι’ ἑαυτοῦ τῷ Θεῷ καὶ Πατρὶ, καὶ τοῖς τῶν ἁγίων ἐγγράψαι κλήροις, καὶ εἰς τὴν ἐκείνοις πρέπουσαν δόξαν ἀνενεγκεῖν, καὶ ἱερὸν ἡμᾶς ἀποφῆναι γένος. Ἄθρει δὲ ὅπως ἐξ ἀγάπης τῆς περὶ τὸν μακάριον Ἰωσὴφ εἰς ἰδίους υἱοὺς κατατάττει τοὺς ἐξ αὐτοῦ.","english":"And it teaches that those who are related by blood, or rather those who have sprung from them, are to be considered as one's own, even if they happen to be born from a foreign mother.\n\n2. Departing briefly from the thickness of the historical narrative, we say this: So also we who have been justified in faith have become in Christ, sons of God, and kinsmen of the saints, with him mediating and binding us through himself to himself and to the Father and to the choirs of the saints—just as indeed Joseph, placed as it were in between, made Ephraim and Manasseh sons of his own father, and had them enrolled also in the list of the patriarchs. For now, he says, your two sons who were born to you in Egypt are mine, Ephraim and Manasseh, as Reuben and Simeon will be mine. That is, they will be among the firstborn, and they will be ranked also among those in obedience. For Reuben was the firstborn. And obedience, again, is what Simeon is interpreted to mean. And we, through faith, have become last first, and the people from the nations have obtained the glory of the firstborn. And they have been honored through obedience and ready compliance. For Christ himself has borne witness to them, saying thus: A people whom I did not know served me, they obeyed me with the hearing of the ear. For even if we have been born from a mother, as it were, of a different race, because the Church has been called from the nations, yet Emmanuel will suffice as mediator, both to unite us through himself to God and Father, and to enroll us in the ranks of the saints, and to raise us to the glory befitting them, and to declare us a sacred race. And observe how, out of his love for the blessed Joseph, he ranks those born from him as his own sons.","structure":"narrative","commentary":[{"unit":"sense","kind":"sense","basis":"text","lemma":"Βραχὺ δὲ τῆς ἱστορίας τὸ πάχος ἐκβαίνοντες","severity":"info","text":"Cyril signals a brief departure from the literal (historical) sense of the narrative, a common hermeneutical move in Alexandrian exegesis.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"term","kind":"term","basis":"glossary","lemma":"οἰκείους","severity":"info","text":"The term 'οἰκείους' (kinsmen) is key: Cyril uses it to denote spiritual kinship through Christ, extending the familial metaphor from the Joseph story to the Church.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"scripture","kind":"scripture","basis":"text","lemma":"Λαὸς ὃν οὐκ ἔγνων ἐδούλευσέ μοι, εἰς ἀκοὴν ὠτίου ὑπήκουσέ μου","severity":"info","text":"Cyril cites a saying of Christ not found verbatim in the canonical Gospels; it may be a loose paraphrase of a LXX passage or an apocryphal logion.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"background","kind":"background","basis":"text","lemma":"Ὑπακοὴ δὲ πάλιν ὁ Συμεὼν ἑρμηνεύεται","severity":"info","text":"Cyril etymologizes Simeon as 'obedience' (ὑπακοή), a common patristic interpretation based on Hebrew shama‘ (to hear), linking the name to the virtue of obedience.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"reception","kind":"reception","basis":"text","lemma":"οἱ ἐν πίστει δεδικαιωμένοι γεγόναμεν ἐν Χριστῷ, Θεοῦ μὲν υἱοὶ, τῶν δὲ ἁγίων οἰκεῖοι","severity":"info","text":"Cyril applies the Joseph typology to gentile Christians, who become 'sons of God' and 'kinsmen of the saints' through faith, reflecting his anti-Pelagian emphasis on grace.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"structure","kind":"structure","basis":"text","lemma":"β. Βραχὺ δὲ τῆς ἱστορίας τὸ πάχος ἐκβαίνοντες","severity":"info","text":"The passage is marked as a brief allegorical excursus (β.) within the larger narrative commentary, a typical structural feature of Cyril's Glaphyra.","cites":[],"named_sources":[],"dropped_cites":[]}],"ambiguities":["The source of the cited saying of Christ is uncertain; it may be a paraphrase of a LXX verse or an apocryphal tradition.","The phrase 'τὸ πάχος τῆς ἱστορίας' (thickness of the history) is a metaphor for the literal sense, but its precise nuance in Cyril's hermeneutics is debated."],"confidence":"high","notes":[]},{"i":307,"ref":"p307","source":"Ἠγαπήμεθα γὰρ καὶ ἡμεῖς ἐν Χριστῷ, καὶ ἐπείπερ δι’ αὐτοῦ ἐν πνεύματι γέννησιν γεγεννήμεθα τὴν πνευματικὴν, ἀξιόληπτοι γεγόναμεν τῷ Πατρὶ, καθάπερ ἔφην ἀρτίως· καὶ τοῖς πρὸ ἡμῶν ἁγίοις συντετάγμεθα. Πλὴν εἰ καὶ υἱοὶ κεκλήμεθα τοῦ Θεοῦ καὶ Πατρὸς, ὑπὸ χεῖρα πάλιν ἐσόμεθα τοῦ προσάγοντος ἡμᾶς καὶ συνενοῦντος αὐτῷ, τουτέστι Χριστῷ. Θέα γὰρ ὅπως ὁ μακάριος Ἰακὼβ μετὰ τὸ τοῖς ἰδίοις ἐγγράψαι τέκνοις τόν τε Ἐφραῒμ καὶ Μανασσῆ, Τὰ δὲ ἔκγονα, φησὶν, ἃ ἐὰν γένηταί σοι, σοὶ ἔσονται. Συνίης οὖν ὅτι κἂν υἱοὶ τοῦ Θεοῦ καὶ Πατρὸς χρηματίζωμεν, οὐδὲν ἧττον ἐσόμεθα τοῦ Χριστοῦ. Καὶ τοῦτο, οἶμαι, ἐστὶν ὅπερ ἔφη πρὸς τὸν Πατέρα· Οὓς δέδωκάς μοι ἐκ τοῦ κόσμου, σοὶ ἦσαν, καὶ ἐμοὶ αὐτοὺς δέδωκας· καὶ δεδόξασμαι ἐν αὐτοῖς. Κατορωρύχθαι γε μὴν τὴν Ῥαχὴλ ἐν Βηθλεὲμ ἔφασκεν Ἰακώβ. Μεμνήμεθα δὲ πολλάκις εἰς εἰκόνα καὶ τύπον τῆς ἐξ ἐθνῶν Ἐκκλησίας τὴν Ῥαχὴλ ὀνομάσαντες. Γένοιτο δ’ ἂν, οἶμαι, τὶς οὐ ψευδοεπὴς εἰ βούλοιτο λέγειν, ὅτι πρὸς ἑτέραν τινὰ ζωὴν, τὴν ἀμείνω δηλονότι καὶ τῆς ἐγκοσμίου προφερεστέραν, μεταπεφοίτηκεν ἡ Ἐκκλησία· κόσμῳ μὲν ἀποθανοῦσα διὰ τὸ μὴ ἀνέχεσθαι φρονεῖν τὰ αὐτοῦ, Θεῷ δὲ ζῶσα πνευματικῶς ἐν Χριστῷ διὰ πολιτείας εὐαγγελικῆς. Εἰ γὰρ καὶ ἔστιν ἐν κόσμῳ διὰ τὴν ἐν σαρκὶ ζωὴν, ἀλλ’ οἱονεὶ κρύπτεται τὸ ἐν κόσμῳ λαμπρὸν οὐκ ἔχουσα, μονονουχὶ δὲ καὶ συνετάφη Χριστῷ· καὶ τοῦτο, οἶμαι, ἐστὶν ὅπερ ἔφη Παῦλος ἡμῖν ὁ σοφώτατος· Ἀπεθάνετε γὰρ, καὶ ἡ ζωὴ ὑμῶν κέκρυπται σὺν τῷ Χριστῷ ἐν τῷ Θεῷ.","english":"For we too have been loved in Christ, and since through him we have undergone a spiritual birth in the Spirit, we have become acceptable to the Father, as I have just said; and we have been enrolled among the holy ones who preceded us. Yet even if we have been called sons of God and Father, we shall again be under the authority of the one who presents us and unites us to him, that is, Christ. For see how the blessed Jacob, after enrolling both Ephraim and Manasseh among his own children, says, \"And the offspring that are born to you shall be yours.\" Do you understand, then, that even if we are styled sons of God and Father, we shall nonetheless belong to Christ? And this, I think, is what he said to the Father: \"Those whom you gave me from the world were yours, and you gave them to me; and I have been glorified in them.\" Moreover, Jacob said that Rachel was buried in Bethlehem. We have often named Rachel as an image and type of the Church from the Gentiles. It would, I think, be no falsehood to say that the Church has migrated to another life, clearly a better one and more excellent than the earthly life, having died to the world by refusing to think its thoughts, and living spiritually in Christ through an evangelical way of life. For even if she is in the world because of life in the flesh, yet she is, as it were, hidden, not possessing the brilliance that is in the world, and she has been almost buried with Christ; and this, I think, is what the most wise Paul said to us: \"For you have died, and your life is hidden with Christ in God.","structure":"narrative","commentary":[{"unit":"sense","kind":"sense","basis":"text","lemma":"Ἠγαπήμεθα γὰρ καὶ ἡμεῖς ἐν Χριστῷ","severity":"info","text":"Cyril extends the typology of Jacob’s adoption of Ephraim and Manasseh to the Christian’s relationship with Christ, emphasizing that believers, though called sons of God, remain under Christ’s authority.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"scripture","kind":"scripture","basis":"text","lemma":"Τὰ δὲ ἔκγονα, φησὶν, ἃ ἐὰν γένηταί σοι, σοὶ ἔσονται","severity":"info","text":"Cyril paraphrases Genesis 48:6 (LXX), where Jacob tells Joseph that any offspring born to him will be his, applying it to the spiritual lineage of Christ.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"scripture","kind":"scripture","basis":"text","lemma":"Οὓς δέδωκάς μοι ἐκ τοῦ κόσμου, σοὶ ἦσαν, καὶ ἐμοὶ αὐτοὺς δέδωκας· καὶ δεδόξασμαι ἐν αὐτοῖς","severity":"info","text":"Cyril attributes a saying to Christ addressing the Father, but this is not a direct biblical quotation; it may be a paraphrase or a lost liturgical or patristic source.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"scripture","kind":"scripture","basis":"text","lemma":"Ἀπεθάνετε γὰρ, καὶ ἡ ζωὴ ὑμῶν κέκρυπται σὺν τῷ Χριστῷ ἐν τῷ Θεῷ","severity":"info","text":"Cyril cites Paul, but this is not a verbatim quotation from the canonical Pauline epistles; it may be a paraphrase of Colossians 3:3 or a similar passage, or a lost Pauline tradition.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"background","kind":"background","basis":"text","lemma":"Ῥαχὴλ","severity":"info","text":"Cyril identifies Rachel as a type of the Church from the Gentiles, linking her burial in Bethlehem (Gen 35:19-20) to the Church’s hidden spiritual life after death to the world.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"reception","kind":"reception","basis":"text","lemma":"συνετάφη Χριστῷ","severity":"info","text":"The idea of the Church being ‘buried with Christ’ reflects Cyril’s typological exegesis, anticipating later mystical interpretations of baptism and spiritual death in Eastern Christian tradition.","cites":[],"named_sources":[],"dropped_cites":[]}],"ambiguities":["The source of the saying attributed to Christ (Οὓς δέδωκάς μοι...) is unclear; it may be a paraphrase or a non-canonical tradition.","The Pauline citation (Ἀπεθάνετε γὰρ...) does not match any known verse exactly; it may be a conflation or a loose paraphrase."],"confidence":"high","notes":[]},{"i":308,"ref":"p308","source":"Σύνες γὰρ ὅτι τεθαμμένης τῆς Ῥαχὴλ ἐν Βηθλεὲμ, καὶ οὐχ ὁρωμένης ἔτι, μονονουχὶ συνεκρύπτετο καὶ αὐτὸς ὁ Ἐμμανουήλ. Γεγέννητο γὰρ οὔπω διὰ τῆς ἁγίας Παρθένου. Ἐπαινέσωμεν δὴ οὖν τὸν τοιοῦτον τῆς Ἐκκλησίας θάνατον εἰς ἀρχὰς ἀναφέροντα ζωῆς τῆς ἁγίας τε καὶ ἐν Χριστῷ. Κἀκεῖνο δὲ οἶμαι προσειπεῖν ἀναγκαῖον. Εἰσδεξάμενος εἰς τέκνα τοὺς ἐξ Ἰωσὴφ ὁ πατὴρ τεθνεώσης αὐτῶν τῆς μητρὸς, ἐντέλλεται καὶ περὶ αὐτῆς. Τοιγάρτοι τὸν ἐν ᾧ τέθαπται κατασημῆναι χῶρον εἴη ἂν ἕτερον οὐδὲν ἀναπείθοντος ἢ ὅτι προσήκει τὴν δέουσαν ἐπ’ αὐτῇ ποιεῖσθαι φροντίδα. Ἐνετέλλετο δὲ καὶ ὁ Θεὸς καὶ Πατὴρ τῷ Υἱῷ περὶ τῆς Ἐκκλησίας, καὶ φροντίδος αὐτὴν ἀξιοῦν ἀναπείθει, νενικημένην θανάτῳ διὰ τὴν ἀρχαίαν ἀράν. Τοιγάρτοι καὶ ἀνακέκραγεν ὁ θεῖος ἡμῖν Δαβὶδ πρὸς τὸν ἐν οὐρανοῖς Πατέρα καὶ Θεόν· Ἔντειλαι, ὁ Θεὸς, τῇ δυνάμει σου, δυνάμωσον, ὁ Θεὸς, τοῦτο ὃ κατειργάσω ἐν ἡμῖν. Μονονουχὶ γὰρ καὶ παραδεικνὺς τὸ τῷ θανάτῳ κάτοχον σῶμα, διὰ τῆς δυνάμεως τοῦ Θεοῦ καὶ Πατρὸς, τουτέστι, τοῦ Υἱοῦ ἀπαλλάττεσθαι μὲν ἐλιπάρει τῆς φθορᾶς· ἀναφοιτῆσαι δὲ αὖθις εἰς τὸ ἐν ἀρχαῖς, τουτέστιν, εἰς τὴν ἐν Χριστῷ μακαρίαν καὶ ἀκήρατον ζωήν.","english":"Understand, then, that when Rachel was buried in Bethlehem and was no longer seen, Emmanuel himself was, so to speak, hidden along with her. For he had not yet been born through the holy Virgin. Let us therefore praise such a death of the Church, which leads back to the beginnings of holy life in Christ. And I think it necessary to add this as well. When the father received the children of Joseph as his own after their mother had died, he gives instructions concerning her as well. Thus, the fact that he marks the place where she is buried can be nothing other than an indication that it is fitting to show proper care for her. And God the Father also gave instructions to the Son concerning the Church, and persuades him to deem her worthy of care, she who had been overcome by death because of the ancient curse. Therefore, the divine David cries out to the Father and God in heaven: \"Command, O God, your power; strengthen, O God, this which you have wrought in us.\" For, as if pointing to the body held by death, he implores that through the power of God the Father—that is, through the Son—it be delivered from corruption and return again to its original state, that is, to the blessed and pure life in Christ.","structure":"narrative","commentary":[{"unit":"background","kind":"background","basis":"background","lemma":"Ῥαχὴλ","severity":"info","text":"Rachel, wife of Jacob, died in childbirth and was buried at Bethlehem (Gen 35:19-20). Cyril allegorizes her burial as prefiguring the Church's death and Christ's hiddenness before the Incarnation.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"scripture","kind":"scripture","basis":"text","lemma":"Ἔντειλαι, ὁ Θεὸς, τῇ δυνάμει σου","severity":"info","text":"Cyril cites a verse not found in the Septuagint as such; it may be a conflation of Ps 79:12 LXX (ἔντειλαι τῇ δυνάμει σου) and Ps 67:29 LXX (δυνάμωσον). The exact source is uncertain.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"term","kind":"term","basis":"glossary","lemma":"Ἐμμανουήλ","severity":"info","text":"Emmanuel (Ἐμμανουήλ) is the Greek transliteration of the Hebrew עִמָּנוּאֵל, meaning 'God with us'. In Christian exegesis, it is a title for Christ, especially in reference to his pre-incarnate state.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"structure","kind":"structure","basis":"text","lemma":"Σύνες γὰρ","severity":"info","text":"The passage opens with an imperative ('Understand, then'), signaling a logical conclusion from the preceding argument. Cyril uses this to transition from the general theme of spiritual adoption to the specific typology of Rachel's burial.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"parallel","kind":"parallel","basis":"text","lemma":"Ἐνετέλλετο δὲ καὶ ὁ Θεὸς καὶ Πατὴρ τῷ Υἱῷ","severity":"info","text":"Cyril draws a parallel between the father of Joseph's children instructing them about Rachel's burial and God the Father instructing the Son about the Church. This mirrors the typological method common in Alexandrian exegesis.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"reception","kind":"reception","basis":"background","lemma":"Γεγέννητο γὰρ οὔπω διὰ τῆς ἁγίας Παρθένου","severity":"info","text":"Cyril's reference to Christ not yet being born through the Virgin reflects the post-Nicene emphasis on the Incarnation as a historical event, while also engaging with Origenist typology of the pre-existent Logos.","cites":[],"named_sources":[],"dropped_cites":[]}],"ambiguities":["The exact scriptural source of the Davidic cry is unclear; it may be a composite or a loose citation.","The phrase 'τὸν τοιοῦτον τῆς Ἐκκλησίας θάνατον' could be read as either the death of the Church (personified) or a death that belongs to the Church (i.e., of its members)."],"confidence":"high","notes":[]},{"i":309,"ref":"p309","source":"γ. Ὅτι δὲ πρωτότοκος ὢν, καὶ τοῖς εἰς τοῦτο πρεσβείοις τετιμημένος ὁ Ἰσραὴλ, ἀπώλισθε μὲν τῆς ἐνούσης δόξης αὐτῷ, μεταπεφοίτηκε δὲ τῆς οὕτω λαμπρᾶς εὐκλείας ἡ χάρις ἐπὶ τὸν νέον τε καὶ ἐξ ἐθνῶν ἥκοντα λαὸν, καὶ διὰ τῶν ἐφεξῆς οὐδὲν ἧττον εἰσόμεθα. Ἰδὼν γὰρ, φησὶν, Ἰσραὴλ τοὺς υἱοὺς Ἰωσὴφ, εἶπε· Τίνες σοι οὗτοι; Εἶπε δὲ Ἰωσὴφ τῷ πατρὶ αὐτοῦ· Υἱοί μου εἰσὶν οὓς ἔδωκέ μοι ὁ Θεὸς ἐνταῦθα. Εἶπε δὲ Ἰακώβ· Προσάγαγέ μοι αὐτοὺς, ἵνα εὐλογήσω αὐτούς. Οἱ δὲ ὀφθαλμοὶ αὐτοῦ ἐβαρυώπησαν ἀπὸ τοῦ γήρως, καὶ οὐκ ἠδύναντο βλέπειν. Καὶ ἤγγισεν αὐτοὺς πρὸς αὐτὸν, καὶ ἐφίλησεν αὐτοὺς, καὶ περιέλαβεν αὐτοὺς, καὶ εἶπεν Ἰσραὴλ πρὸς τὸν Ἰωσήφ· Ἰδοὺ τοῦ προσώπου σου οὐκ ἐστερήθην, καὶ ἰδοὺ ἔδειξέ μοι ὁ Θεὸς καὶ τὸ σπέρμα σου. Καὶ ἐξήγαγεν αὐτοὺς Ἰωσὴφ ἀπὸ τῶν γονάτων αὐτοῦ, καὶ προσεκύνησαν αὐτῷ ἐπὶ πρόσωπον ἐπὶ τῆς γῆς. Λαβὼν δὲ Ἰωσὴφ τοὺς υἱοὺς αὐτοῦ, τόν τε Ἐφραῒμ ἐν τῇ δεξιᾷ, ἐξ ἀριστερῶν δὲ Ἰσραήλ· τὸν Μανασσῆ δὲ ἐν τῇ ἀριστερᾷ, ἐκ δεξιῶν δὲ Ἰσραήλ· ἤγγισεν αὐτοὺς αὐτῷ. Ἐκτείνας δὲ Ἰσραὴλ τὴν χεῖρα τὴν δεξιὰν, ἐπέβαλεν ἐπὶ τὴν κεφαλὴν Ἐφραΐμ· οὗτος δὲ ἦν ὁ νεώτερος· καὶ τὴν ἀριστερὰν ἐπὶ τὴν κεφαλὴν Μανασσῆ, ἐναλλάξας τὰς χεῖρας. Καὶ εὐλόγησεν αὐτοὺς, καὶ εἶπεν· Ὁ Θεὸς ᾧ εὐηρέστησαν οἱ πατέρες μου ἐνώπιον αὐτοῦ, Ἀβραὰμ καὶ Ἰσαάκ· ὁ Θεὸς ὁ τρέφων με ἐκ νεότητός μου ἕως τῆς ἡμέρας ταύτης· ὁ ἄγγελος ὁ ῥυόμενός με ἐκ πάντων τῶν κακῶν, εὐλογήσαι τὰ παιδία ταῦτα. Παρειστήκει μὲν γὰρ τὰ μειράκια. Διεπυνθάνετο δὲ ὁ πρεσβύτης, τίνος εἶεν. Ἄρα καὶ πρός γε δὴ ταῦτά φησιν ὁ Ἰωσήφ· Οἱ δύο υἱοί μου.","english":"That he was firstborn, and honored with the privileges of that rank, Israel fell away from the glory that was inherent in him, and the grace of such splendid renown passed over to the new people coming from the nations, we shall learn no less from what follows. For, it says, when Israel saw the sons of Joseph, he said: \"Who are these to you?\" And Joseph said to his father: \"They are my sons, whom God gave me here.\" And Jacob said: \"Bring them to me, so that I may bless them.\" But his eyes were heavy with old age, and he could not see. And he brought them near to him, and he kissed them, and he embraced them, and Israel said to Joseph: \"Behold, I have not been deprived of your face, and behold, God has shown me your offspring as well.\" And Joseph brought them from his knees, and they prostrated themselves before him on the ground. And Joseph, taking his sons—Ephraim in his right hand, on the left of Israel, and Manasseh in his left hand, on the right of Israel—brought them near to him. And Israel, stretching out his right hand, placed it on the head of Ephraim, who was the younger, and his left hand on the head of Manasseh, crossing his hands. And he blessed them, and said: \"May the God before whom my fathers Abraham and Isaac were well-pleasing, the God who has nourished me from my youth until this day, the angel who has delivered me from all evils, bless these children.\" For the youths stood by. And the old man inquired whose they were. And indeed, to these things Joseph says: \"They are my two sons.","structure":"narrative","commentary":[{"unit":"scripture","kind":"scripture","basis":"text","lemma":"Ἰδὼν γὰρ, φησὶν, Ἰσραὴλ τοὺς υἱοὺς Ἰωσὴφ","severity":"info","text":"Cyril here paraphrases and expands the LXX narrative of Jacob blessing Joseph's sons (Gen 48:8–20), weaving in his own allegorical reading.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"term","kind":"term","basis":"glossary","lemma":"πρωτότοκος","severity":"info","text":"πρωτότοκος ('firstborn') is a key typological term: Israel as firstborn loses his privilege to the new people from the nations, prefiguring the Church.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"background","kind":"background","basis":"background","lemma":"ἐναλλάξας τὰς χεῖρας","severity":"info","text":"The crossing of hands (ἐναλλάξας τὰς χεῖρας) in the blessing gesture is a detail from the LXX (Gen 48:14) that Cyril preserves, possibly reflecting a known liturgical or iconographic tradition.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"structure","kind":"structure","basis":"text","lemma":"Ὅτι δὲ πρωτότοκος ὢν","severity":"info","text":"This passage continues the narrative sequence from the previous section, where Rachel's burial was linked to Christ's hidden presence; now Cyril moves to the blessing of Ephraim and Manasseh as a type of the transfer of grace.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"reception","kind":"reception","basis":"text","lemma":"ὁ ἄγγελος ὁ ῥυόμενός με ἐκ πάντων τῶν κακῶν","severity":"info","text":"Cyril's citation of Jacob invoking 'the angel who delivers me from all evils' (cf. Gen 48:16 LXX) is unusual; later Christian exegetes often identified this angel as Christ or a guardian angel, but Cyril does not gloss it here.","cites":[],"named_sources":[],"dropped_cites":[]}],"ambiguities":["The Greek text of the blessing prayer (ὁ ἄγγελος ὁ ῥυόμενός με) may reflect a variant LXX reading; Cyril does not comment on the angel's identity."],"confidence":"high","notes":[]},{"i":310,"ref":"p310","source":"Εἶτα προσενηνεγμένους καὶ γεγονότας ἐγγὺς, φιλημάτων τε αὐτοὺς καὶ περιπλοκῶν ἠξίου. Σύνες οὖν ὅπως οἱονεί πως οὐ γινωσκόμενοι τῷ Θεῷ καὶ Πατρὶ, γνώριμοί τε γεγόναμεν, καὶ ἐγγὺς ἐν Χριστῷ. Προσίεται δὲ καὶ λίαν ἀσμένως, ἐπιμαρτυροῦντος ἡμῖν τὴν πρὸς ἑαυτὸν οἰκειότητα τοῦ Υἱοῦ, ἀγάπης τε οὕτως ἡμᾶς ἀξιοῖ, καλεῖ πρὸς ἕνωσιν, δῆλον δὲ ὅτι τὴν νοητὴν καὶ ἐν πνεύματι. Τύπος δ’ ἂν γένοιτο καὶ μάλα σαφὴς, φίλημα μὲν ἀγάπης, ἑνώσεως δὲ περίληψις ἤτοι περιπλοκή. Τοιγάρτοι καὶ ὁ σοφώτατος Παῦλος ἐπιστέλλει λέγων τοῖς εἰς Χριστὸν πιστεύσασιν, ὁτὲ μὲν, ὅτι Νυνὶ δὲ οἵ ποτε ὄντες μακρὰν ἐγενήθητε ἐγγὺς, προσκομίζοντος δηλονότι τοῦ Χριστοῦ, ὁτὲ δὲ αὖ, Νυνὶ δὲ γνόντες Θεὸν, μᾶλλον δὲ γνωσθέντες ὑπὸ Θεοῦ. Ἐποπτείας γὰρ ἀξιοῖ, καὶ ἐπιγινώσκει μόνους ὁ Θεὸς καὶ Πατὴρ τοὺς πνευματικὴν ἔχοντας οἰκειότητα πρὸς τὸν Υἱὸν, καὶ τὴν διὰ πνεύματος ἀναγέννησιν ὑπ’ αὐτῷ τε καὶ δι’ αὐτοῦ πλουτήσαντας. Καθάπερ ἀμέλει καὶ ἐν Αἰγύπτῳ τοὺς τῷ αἵματι τοῦ ἀμνοῦ καταχριομένους, γνωρίμους ἐποιεῖτο λέγων· Καὶ ὅψομαι τὸ αἷμα, καὶ σκεπάσω ὑμᾶς, καὶ οὐκ ἔσται ἐν ὑμῖν πληγὴ τοῦ ἐκτριβῆναι ὑμᾶς, ὅταν παίω ἐν γῇ Αἰγύπτῳ. Εὔθυμος δὲ λίαν γεγονὼς ὁ Ἰακὼβ πρὸς τὸν υἱὸν, τουτέστι, τὸν Ἰωσὴφ, ἔφη· Ἰδοὺ τοῦ προσώπου σου οὐκ ἐστερήθην, καὶ ἰδοὺ ἔδειξέ μοι ὁ Θεὸς καὶ τὸ σπέρμα σου. Ὅσον μὲν γὰρ ἧκεν εἰς Ἰουδαίους, ὁ Πατὴρ ἐστέρηται τοῦ Υἱοῦ. Οἰηθέντες γὰρ ὅτι κάτοχος ἔσται ταῖς τοῦ ᾅδου πύλαις, καὶ τοῖς ἄλλοις ὁμοῦ κείσεται νεκρὸς, θανάτῳ περιβεβλήκασιν. Ἀλλ’ οὐκ ἐνεδέχετο θανάτῳ περιβεβλῆσθαι τὸν τῆς ζωῆς ἀρχηγόν.","english":"Then, when they had been brought forward and had come near, he deemed them worthy of kisses and embraces. Understand, then, how we, who were somehow unknown to God the Father, have become known and near in Christ. He receives us very gladly, as the Son testifies to our kinship with himself, and thus he deems us worthy of love, calling us to union—clearly the spiritual union in the Spirit. This would be a very clear type: a kiss of love, and an embrace of union. Therefore, the most wise Paul also writes to those who have believed in Christ, at one time saying, \"But now, those who were once far off have become near,\" obviously through the mediation of Christ, and at another time, \"But now, knowing God, or rather being known by God.\" For God the Father deems worthy of contemplation and recognizes only those who have a spiritual kinship with the Son and who have obtained regeneration through the Spirit under him and through him. Just as, indeed, in Egypt, those who were anointed with the blood of the lamb were made recognizable, as he said, \"And I will see the blood, and I will shelter you, and there will be no plague among you to destroy you when I strike in the land of Egypt.\" And Jacob, being very cheerful, said to his son, that is, Joseph, \"Behold, I have not been deprived of your face, and behold, God has shown me your offspring as well.\" For as far as the Jews are concerned, the Father has been deprived of the Son. For they thought that he would be confined to the gates of Hades and would lie dead with the others, and they clothed him in death. But it was not possible for the one who is the author of life to be clothed in death.","structure":"narrative","commentary":[{"unit":"sense","kind":"sense","basis":"text","lemma":"προσενηνεγμένους","severity":"info","text":"Cyril interprets the physical approach of Joseph's sons to Jacob as a type of believers becoming 'near in Christ' to God the Father.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"scripture","kind":"scripture","basis":"text","lemma":"Νυνὶ δὲ οἵ ποτε ὄντες μακρὰν ἐγενήθητε ἐγγὺς","severity":"info","text":"Cyril cites Paul (likely Ephesians 2:13 or a similar passage) to support the idea of the formerly distant becoming near through Christ.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"scripture","kind":"scripture","basis":"text","lemma":"Καὶ ὅψομαι τὸ αἷμα, καὶ σκεπάσω ὑμᾶς","severity":"info","text":"Cyril alludes to the Passover narrative in Exodus 12:13 or a related tradition, where the blood of the lamb marks the Israelites for protection.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"background","kind":"background","basis":"text","lemma":"τύπος","severity":"info","text":"Cyril uses typological exegesis: the kiss and embrace of Jacob for Joseph's sons prefigure the spiritual union of believers with God through Christ.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"reception","kind":"reception","basis":"text","lemma":"Παῦλος","severity":"info","text":"Cyril invokes Paul's authority to link the Old Testament type to New Testament soteriology, a common Alexandrian hermeneutical move.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"caution","kind":"caution","basis":"text","lemma":"Ἰδοὺ τοῦ προσώπου σου οὐκ ἐστερήθην","severity":"caution","text":"The quotation from Jacob to Joseph is not verbatim from the LXX of Genesis; Cyril may be paraphrasing or drawing from a variant textual tradition.","cites":[],"named_sources":[],"dropped_cites":[]}],"ambiguities":["The precise Pauline citation (Νυνὶ δὲ οἵ ποτε ὄντες μακρὰν ἐγενήθητε ἐγγὺς) is not identified in the allowed keys; it may be a conflation of Ephesians 2:13 and 2:17.","The phrase 'Καὶ ὅψομαι τὸ αἷμα' does not match any single LXX verse exactly; it may be a composite or a liturgical reminiscence."],"confidence":"high","notes":[]},{"i":311,"ref":"p311","source":"Οὐκοῦν ἀνεβίω, καὶ πάλιν αὐτὸν ὁ Πατὴρ τεθέαται, καὶ τὸ ἐξ αὐτοῦ δὲ καὶ ἐν αὐτῷ γένος, δῆλον δὲ ὅτι τοὺς πιστεύσαντας, τὸ ἔθνος τὸ ἅγιον, τὸ βασίλειον ἱεράτευμα, τὸν εἰς περιποίησιν λαόν. Οἷς καὶ αὐτὸς ὁ Χριστὸς ἐπιγάννυται, λέγων· Ἰδοὺ ἐγὼ καὶ τὰ παιδία, ἅ μοι ἔδωκεν ὁ Θεός. Καὶ προσεκόμιζε μὲν Ἰωσὴφ τῷ πατρί· οἱ δὲ προσεκύνουν. Εἶτα τοῦ μὲν Μανασσῆ, ὃς ἦν πρωτότοκος, ἑστῶτος εἰς δεξιὸν, τοῦ δὲ νεωτάτου Ἐφραῒμ εἰς εὐώνυμον· παραλλάξας αὐτοῖς τὰς χεῖρας ἔθηκεν ὁ Ἰακὼβ, καὶ τὸν μὲν Ἐφραῒμ τῇ τῆς δεξιᾶς τετίμηκεν ἐπιθέσει, δευτερείων δὲ ἤδη ὥσπερ ἠξίου τὸν Μανασσῆ, χεῖρα δοὺς αὐτῷ τὴν εὐώνυμον, οὕτω τε τῆς εἰς αὐτοὺς εὐλογίας ἄρχεται. Εἰσδεδέγμεθα γὰρ εἰς προσκυνητὰς οἵ τε πρῶτοι, καὶ μετ’ ἐκείνους λαοὶ, προσκομιζόντων ἡμᾶς οὐ Μωσέως οὐ προφητῶν· ἀργότερος γὰρ εἰς σωτηρίαν ὁ νόμος· ἀλλ’ αὐτοῦ τοῦ Υἱοῦ· Δι’ αὐτοῦ γὰρ, ὡς ἔφην, τὴν προσαγωγὴν ἐσχήκαμεν. Καὶ ἦν μὲν αὐτῷ σκοπὸς τῆς ἐξ ἐθνῶν ἀγέλης προτάξαι τὸν Ἰσραήλ. Εἰς δεξιὸν γὰρ ἔστη τὸν Μανασσῆ τοῦ πατρὸς ὁ Ἰωσήφ. Ἐπειδὴ δὲ πέρα λόγου δεδυσσεβήκασιν εἰς αὐτὸν, προτετίμηκεν ὁ Πατὴρ τοὺς ἐν χρόνῳ δευτέρους, τουτέστι τὰ ἔθνη, Καὶ γεγόνασι μὲν οἱ ἔσχατοι πρῶτοι, καὶ οἱ πρῶτοι ἔσχατοι. Ηὐλόγηκε δὲ Ἰακὼβ τὰ μειράκια, Θεὸν ὀνομάζων τὸν τρέφοντα καὶ ἄγγελον τὸν ῥυόμενον αὐτὸν, τῷ Θεῷ καὶ Πατρὶ συνάπτων εἰς ἅπαν τὸν Υἱὸν, ὃς καὶ διὰ φωνῆς προφητῶν μεγάλης βουλῆς Ἄγγελος ὀνομάζεται. Οὐκοῦν πᾶσα χάρις, καὶ ἁπάσης εἰς ἡμᾶς εὐλογίας καὶ ἐπικουρίας τρόπος, γένοιτ’ ἂν οὐχ ἑτέρως, πλὴν ὅτι δι’ Υἱοῦ παρὰ τοῦ Πατρός.","english":"Therefore, he came back to life, and the Father again beholds him, and the race from him and in him—clearly, those who have believed, the holy nation, the royal priesthood, the people for possession. To them Christ himself rejoins, saying, \"Behold, I and the children whom God has given me.\" And Joseph presented them to his father; and they prostrated themselves. Then, with Manasseh, who was the firstborn, standing on the right, and the younger Ephraim on the left, Jacob crossed his hands and placed them, honoring Ephraim with the imposition of his right hand, while deeming Manasseh worthy of second place, as it were, giving him his left hand, and thus he began the blessing upon them. For we have been received as worshipers—both the first ones and the peoples after them—presented not by Moses or the prophets (for the law is too sluggish for salvation), but by the Son himself; for through him, as I said, we have obtained our introduction. And it was his intention to place Israel before the flock from the nations; for Joseph placed Manasseh on the right of his father. But since they have blasphemed against him beyond measure, the Father has given precedence to those who are second in time, that is, the nations. And the last have become first, and the first last. And Jacob blessed the youths, naming God as the one who nourishes and the angel as the one who rescues him, joining the Son entirely to God the Father—the Son who is also called the Angel of Great Counsel through the voice of the prophets. Therefore, every grace and every mode of blessing and assistance to us would come in no other way than through the Son from the Father.","structure":"narrative","commentary":[{"unit":"term","kind":"term","basis":"glossary","lemma":"τὸ βασίλειον ἱεράτευμα","severity":"info","text":"The phrase 'royal priesthood' echoes 1 Peter 2:9 and is a key ecclesiological term in Cyril, denoting the sanctified status of believers.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"scripture","kind":"scripture","basis":"text","lemma":"Ἰδοὺ ἐγὼ καὶ τὰ παιδία, ἅ μοι ἔδωκεν ὁ Θεός","severity":"info","text":"This is a paraphrase of Genesis 48:9, where Joseph presents his sons to Jacob. Cyril adapts the wording to emphasize Christ's role.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"background","kind":"background","basis":"background","lemma":"Ἄγγελος μεγάλης βουλῆς","severity":"info","text":"The title 'Angel of Great Counsel' is a Christological epithet found in early Christian literature, e.g., Shepherd of Hermas, and is used by Cyril to identify the Son with the angel who appeared to Jacob.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"structure","kind":"structure","basis":"text","lemma":"Οὐκοῦν ἀνεβίω","severity":"info","text":"The passage begins with 'Therefore, he came back to life,' linking the preceding narrative of Joseph's sons to the resurrection of Christ, a typological move typical of Cyril.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"reception","kind":"reception","basis":"text","lemma":"προτετίμηκεν ὁ Πατὴρ τοὺς ἐν χρόνῳ δευτέρους","severity":"info","text":"Cyril interprets Jacob's blessing of Ephraim over Manasseh as a prophecy of the Gentiles superseding Israel in salvation history, a common patristic supersessionist reading.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"caution","kind":"caution","basis":"text","lemma":"προσεκόμιζε μὲν Ἰωσὴφ τῷ πατρί· οἱ δὲ προσεκύνουν","severity":"caution","text":"The Greek text has a slight ambiguity: 'they prostrated themselves' could refer to the sons or to Joseph; Cyril's interpretation assumes the sons, but the grammar allows either.","cites":[],"named_sources":[],"dropped_cites":[]}],"ambiguities":["The subject of 'προσεκύνουν' (they prostrated themselves) is ambiguous: it could be Joseph's sons or Joseph himself; Cyril takes it as the sons."],"confidence":"high","notes":[]},{"i":312,"ref":"p312","source":"Καὶ γοῦν ὁ θεσπέσιος Παῦλος, Χάρις ὑμῖν καὶ εἰρήνη, φησὶν, ἀπὸ Θεοῦ καὶ Πατρὸς ἡμῶν καὶ Κυρίου Ἰησοῦ Χριστοῦ. Ἀσχάλλει γε μὴν ὁ θεσπέσιος Ἰωσὴφ κατόπιν ὥσπερ τοῦ νέου τεθειμένον ἰδὼν τὸν πρωτότοκον. Εἶτα τοῦ μυστηρίου τὴν δύναμιν διεσάφησεν ὁ πατὴρ λέγων· Καὶ οὗτος ἔσται εἰς λαὸν, καὶ οὗτος ὑψωθήσεται· ἀλλ’ ὁ ἀδελφὸς αὐτοῦ ὁ νεώτερος μείζων αὐτοῦ ἔσται, καὶ τὸ σπέρμα αὐτοῦ ἔσται εἰς πλῆθος ἐθνῶν. Εἶτα μεθ’ ἕτερα, Καὶ ἔθηκε, φησὶ, τὸν Ἐφραῒμ ἔμπροσθε τοῦ Μανασσῆ. Ὅσον μὲν γὰρ ἧκεν εἰς τὸ δοκοῦν τῷ Χριστῷ, οὐκ ἂν ἀπώλισθε τῆς οἰκείας δόξης ὁ Ἰσραήλ. Καὶ γοῦν ἔφασκεν ἐναργῶς· Οὐκ ἀπεστάλην εἰ μὴ εἰς τὰ πρόβατα τὰ ἀπολωλότα οἴκου Ἰσραήλ. Ἐπειδὴ δὲ πεπώρωται, κατὰ τὸ γεγραμμένον, καὶ τὴν τοῦ καλοῦντος εἰς σωτηρίαν κλῆσιν περιυβρίζων μεμένηκεν ἀπειθὴς, τέθειται πρὸς εὐώνυμον, τὸ μεῖον ἔχων ἐν δόξῃ. Καὶ εὐλογεῖται μὲν καὶ ὑψοῦται καὶ αὐτὸς, ὡς ἔν γε τῷ σεσωσμένῳ μέρει· καὶ τοῦτό ἐστι τὸ κατάλειμμα, κατὰ τὴν τοῦ προφήτου φωνήν· ὑπέρκειται δὲ λίαν ὁ ἐξ ἐθνῶν, καὶ εἰς συναγωγὰς λαῶν κατευρύνεται, καὶ μείζων ἐστὶ τοῦ Ἰσραὴλ τῇ τῶν πιστευσάντων ἀμέτρῳ πληθύϊ ποιούμενος τὴν ὑπεροχήν· μιᾷ γὰρ καὶ ἴσῃ χάριτι κατεστέμμεθα πρὸς ἁγιασμὸν οἵ τε ἐξ Ἰσραὴλ καὶ μέν τοι καὶ οἱ ἐξ ἐθνῶν πιστεύσαντες, καὶ ἐν Χριστῷ δεδικαιωμένοι· δι’ οὗ καὶ μεθ’ οὗ τῷ Θεῷ καὶ Πατρὶ ἡ δόξα σὺν ἁγίῳ Πνεύματι εἰς τοὺς αἰῶνας τῶν αἰώνων. Ἀμήν.","english":"And indeed the divine Paul says, \"Grace to you and peace from God our Father and the Lord Jesus Christ.\" Yet the divine Joseph is distressed, seeing the firstborn placed behind, as it were, after the younger. Then the father explained the power of the mystery, saying, \"And this one shall be a people, and this one shall be exalted; but his younger brother shall be greater than he, and his seed shall be a multitude of nations.\" Then after other things, \"And he placed,\" it says, \"Ephraim before Manasseh.\" For as far as it pertained to what seemed good to Christ, Israel would not have fallen away from its own glory. And indeed he plainly declared, \"I was sent only for the lost sheep of the house of Israel.\" But since it has been hardened, as it is written, and has remained disobedient, insulting the call to salvation, it has been placed on the left, having the lesser in glory. And it is blessed and exalted itself, as being in the saved part; and this is the remnant, according to the voice of the prophet. But the one from the Gentiles is exceedingly superior, and is spread out into gatherings of nations, and is greater than Israel, making its preeminence by the boundless multitude of the believers; for we, both those from Israel and indeed those from the Gentiles who have believed and been justified in Christ, have been crowned with one and equal grace for sanctification; through whom and with whom glory is to God and Father, together with the Holy Spirit, unto the ages of ages. Amen.","structure":"narrative","commentary":[{"unit":"scripture","kind":"scripture","basis":"text","lemma":"Χάρις ὑμῖν καὶ εἰρήνη, ἀπὸ Θεοῦ καὶ Πατρὸς ἡμῶν καὶ Κυρίου Ἰησοῦ Χριστοῦ","severity":"info","text":"Cyril quotes a Pauline greeting formula; the closest parallel is 1 Thessalonians 1:1 (in the Byzantine text tradition) or similar openings in the Pauline corpus.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"scripture","kind":"scripture","basis":"text","lemma":"Καὶ οὗτος ἔσται εἰς λαὸν, καὶ οὗτος ὑψωθήσεται· ἀλλ’ ὁ ἀδελφὸς αὐτοῦ ὁ νεώτερος μείζων αὐτοῦ ἔσται, καὶ τὸ σπέρμα αὐτοῦ ἔσται εἰς πλῆθος ἐθνῶν","severity":"info","text":"Cyril paraphrases the blessing of Ephraim and Manasseh in Genesis 48:19-20 (LXX), where Jacob declares the younger will be greater.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"scripture","kind":"scripture","basis":"text","lemma":"Καὶ ἔθηκε, φησὶ, τὸν Ἐφραῒμ ἔμπροσθε τοῦ Μανασσῆ","severity":"info","text":"This refers to Genesis 48:14 (LXX), where Jacob places Ephraim before Manasseh, reversing the birth order.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"scripture","kind":"scripture","basis":"text","lemma":"Οὐκ ἀπεστάλην εἰ μὴ εἰς τὰ πρόβατα τὰ ἀπολωλότα οἴκου Ἰσραήλ","severity":"info","text":"Cyril attributes this saying to Christ; it echoes the parable of the lost sheep in Matthew 15:24 and similar synoptic passages.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"background","kind":"background","basis":"text","lemma":"τὸ κατάλειμμα","severity":"info","text":"The term 'remnant' (κατάλειμμα) is a key concept in prophetic literature (e.g., Isaiah, Jeremiah), referring to those who survive judgment and are saved.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"reception","kind":"reception","basis":"text","lemma":"Ἀμήν","severity":"info","text":"The concluding 'Amen' is a liturgical marker, indicating that this passage may have been used in a homiletic or catechetical context within the Alexandrian tradition.","cites":[],"named_sources":[],"dropped_cites":[]}],"ambiguities":["The precise source of the Pauline greeting is not identified; it may be a composite or free citation.","The phrase 'as it is written' (κατὰ τὸ γεγραμμένον) does not specify which scriptural passage is meant; it likely refers to a prophetic text about hardening (e.g., Jeremiah or Isaiah)."],"confidence":"high","notes":[]},{"i":313,"ref":"p313","source":"ΓΛΑΦΥΡΩΝ ΕΙΣ ΤΗΝ ΓΕΝΕΣΙΝ ΒΙΒΛΙΟΝ Ζ.\n\nΠερὶ τῆς εὐλογίας τῶν ιβ πατριαρχῶν.\n\nΣκοπὸς μὲν τῷ λόγῳ τὸ ἀφηγήσασθαι δεῖν τῶν εἰρημένων ἕκαστα παρὰ τοῦ προπάτορος Ἰακὼβ τῶν ἐκβησομένων κατὰ καιροὺς ἐπὶ τοῖς ἐξ αὐτοῦ γεγονόσιν υἱοῖς. Προδιαμαρτύρεται δὲ ὥσπερ ἐκεῖνο σαφῶς ὡς δυσέφικτος μὲν κομιδῇ τῶν εἰρημένων ὁ νοῦς, καὶ οὐ βάσιμος τοῖς πολλοῖς, αἰνιγματώδης δὲ καὶ ἀσυμφανὴς τὴν δήλωσιν. Μέμικται δὲ τῷ τῆς εὐλογίας τρόπῳ, τὸ μὴ οὕτως ἔχον, καὶ τὸ ἔτι τούτων δυσεφικτότερον. Ἐπαγγέλλεται μὲν γὰρ ὁ θεσπέσιος Ἰακὼβ προαγορεύειν τοῖς τέκνοις τὰ ἐν ἐσχάτοις· ποιεῖταί γε μὴν τῶν παρῳχηκότων τὴν μνήμην, καὶ πλημμέλειαν ἀναμετρεῖ, πρώτην μὲν τὴν τοῦ Ῥουβεὶμ, εἶτα γείτονα εὐθὺς καὶ μετ’ ἐκείνην, τὴν Συμεὼν καὶ Λευΐ. Εἶτα τίς ὁ φάναι θαῤῥῶν, ὡς εὐλογίας τισὶν ἔσται τρόπος, ἡ τῶν ἤδη προεπταισμένων ἀνάμνησις, καὶ οὐκ ἂν νοοῖτο ψευδοεπὴς, καὶ τοῦ καθήκοντος ἐξώκειλε νοῦ; Βαθὺς οὖν ἄρα καὶ οὐ λίαν ἐκκείμενος τοῖς ἑλεῖν ἐθέλουσιν ὁ ἐπὶ τῷδε λόγος. Τί οὖν ἄρα φαμὲν τὴν ἐνδεχομένην τοῖς προκειμένοις; Ἢ καὶ συλλήβδην εἰπεῖν παντὸς τοῦ γένους, ἤτοι τῶν ἑκάστοις φυλῆς τύπον, ὁποῖός τις ἔσται κατὰ καιροὺς, καὶ καταῤῥηθήσεται μὲν ἐπί τισιν, εὐδοκιμήσει δὲ ὅπως, ἢ καὶ ἐν τίσιν ἔσται τυχὸν, καὶ ὅποιπερ ἂν τὰ κατ’ αὐτὴν ἐκτελευτήσειεν· εἰσκομιεῖ που πάντως ἡμῖν τῆς προφητείας ἡ ἀφήγησις. Ἄθρει δὲ ὅπως οἶς μὲν ἀπὸ τῶν ἤδη γεγενημένων τὰ ἐν ὑστέροις ἐσόμενα ζωγραφεῖ, ἑτέροις δὲ αὖ τὴν τῶν ὀνομάτων ἀφήγησιν, ἤτοι τὴν ἑρμηνείαν, μήνυσιν ὥσπερ τινὰ ποιεῖται τῶν ἐσομένων, καὶ σαφῆ προανάδειξιν.","english":"Glaphyra on Genesis, Book Seven.\n\nOn the blessing of the twelve patriarchs.\n\nThe purpose of the discourse is that it is necessary to narrate each of the things said by the forefather Jacob concerning the things that will come to pass in due time for the sons born from him. But he forewarns clearly, as it were, that the meaning of what is said is exceedingly difficult to grasp and not accessible to the many, being enigmatic and obscure in its revelation. Mixed with the manner of blessing is that which is not so, and that which is even more difficult to grasp than these. For the inspired Jacob promises to foretell to his children the things at the end; yet he makes mention of past events and recounts a fault, first that of Reuben, then immediately next and after that, that of Simeon and Levi. Then who would dare to say that the recollection of things already previously erred will be a manner of blessing for some, and would not be considered false-speaking and deviant from proper meaning? Therefore, the discourse on this matter is deep and not very accessible to those wishing to grasp it. What then do we say is the plausible interpretation for the matters at hand? Or, to speak collectively of the entire race, that is, the type of each tribe, what sort it will be in due time, and that it will be reproached in some things, but how it will be esteemed, or in what it might happen to be, and wherever its affairs might end—the narration of the prophecy will surely bring this in for us. Observe how for some he depicts the things that will be later from things that have already happened, while for others, again, the narration of the names, that is, their interpretation, makes a kind of revelation of future things and a clear pre-indication.","structure":"narrative","commentary":[{"unit":"term","kind":"term","basis":"text","lemma":"ΓΛΑΦΥΡΩΝ","severity":"info","text":"The title Glaphyra (Γλαφυρά) means 'polished' or 'elegant' works, reflecting Cyril's stylistic claim to refined exegesis.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"structure","kind":"structure","basis":"text","lemma":"Περὶ τῆς εὐλογίας τῶν ιβ πατριαρχῶν","severity":"info","text":"This heading introduces the seventh book of Cyril's Glaphyra on Genesis, focusing on Jacob's blessings of the twelve patriarchs as a prophetic narrative.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"sense","kind":"sense","basis":"text","lemma":"δυσέφικτος ... αἰνιγματώδης","severity":"info","text":"Cyril stresses the obscurity of Jacob's blessings, calling them 'difficult to grasp' and 'enigmatic', a rhetorical move to elevate his own interpretive authority.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"background","kind":"background","basis":"text","lemma":"τὴν τοῦ Ῥουβεὶμ, εἶτα ... Συμεὼν καὶ Λευΐ","severity":"info","text":"Cyril refers to Jacob's rebuke of Reuben, Simeon, and Levi (Genesis 49:3-7), noting the paradox that blessings begin with reproaches.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"parallel","kind":"parallel","basis":"text","lemma":"τὴν ἑρμηνείαν, μήνυσιν ὥσπερ τινὰ ποιεῖται τῶν ἐσομένων","severity":"info","text":"Cyril interprets names as prophetic signs, a method paralleling Philo's On the Change of Names and Origen's etymological exegesis.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"caution","kind":"caution","basis":"text","lemma":"προδιαμαρτύρεται","severity":"caution","text":"The verb προδιαμαρτύρεται may mean 'forewarns' or 'solemnly declares'; the ambiguity affects whether Jacob's warning is about difficulty or about divine authority.","cites":[],"named_sources":[],"dropped_cites":[]}],"ambiguities":["The phrase 'τὸ μὴ οὕτως ἔχον' is ambiguous: it could mean 'that which is not so' (i.e., not a blessing) or 'that which does not hold' (i.e., inconsistent). The translation takes the former.","The referent of 'τῶν παρῳχηκότων' is clear as past events, but whether these are solely the sins of the sons or also earlier history is left open."],"confidence":"high","notes":[]},{"i":314,"ref":"p314","source":"Γέγραπται τοίνυν ὡδί· Ἐκάλεσε δὲ Ἰακὼβ τοὺς υἱοὺς αὐτοῦ, καὶ εἶπε· Συνάχθητε ἵνα ἀπαγγείλω ὑμῖν τί ἀπαντήσει ὑμῖν ἐπ’ ἐσχάτου τῶν ἡμερῶν. Ἀθροίσθητε καὶ ἀκούσατε, υἱοὶ Ἰακώβ· ἀκούσατε Ἰσραὴλ τοῦ πατρὸς ὑμῶν.\n\nΠερὶ Ῥουβείμ.\n\nῬουβεὶμ πρωτότοκός μου, σὺ ἰσχύς μου καὶ ἀρχὴ τέκνων μου, σκληρὸς φέρεσθαι καὶ σκληρῶς αὐθάδης. Ἐξύβρισας ὡς ὕδωρ, μὴ ἐκζέσῃς. Ἀνέβης γὰρ ἐπὶ τὴν κοίτην τοῦ πατρός σου, τότε ἐμίανας τὴν στρωμνὴν οὗ ἀνέβης. Κέκλοφε μὲν οὖν τὸν τοῦ πατρὸς γάμον ὁ Ῥουβείμ· ἥλω τε οὐκ ἀσυμφανῶς, δεδρακὼς ἃ μὴ θέμις, καὶ ὡς πονηρὸν τὸ χρῆμα καὶ αὐταῖς ταῖς ἐξ Ἰακὼβ κατεδικάζετο ψήφοις. Πονηρὸν γὰρ, φησὶν, ἐφάνη ἐνώπιον Ἰακώβ. Ἀλλ’ οὔ τι που τὸ ἤδη παρῳχηκὸς ὡς ἐν ἐσχάτοις ἔσται καιροῖς ὑποτοπήσειεν ἂν οἶμαί τις. Ἠλίθιον γὰρ κομιδῇ τὸ τῇδε νοεῖν. Μεταπλάττοντες δὲ ὥσπερ τῆς πλημμελείας τὸν τύπον, ἐπί τι τῶν ἐοικότων, τὴν τοῦ πρωτοτόκου λαοῦ, φημὶ δὴ τοῦ Ἰσραὴλ, ἁμαρτίαν ὀψόμεθα· γύναιον μὲν γὰρ οἷά τι τὴν ἐξ Αἰγύπτου συναγωγὴν προσηγάγετο ὁ Θεὸς, διά τοι τῆς κατὰ νόμον νοητῆς κοινωνίας. Προσίετο γὰρ, καὶ ἠξίου μὲν οἰκειότητος. ἔγκαρπόν τε οὕτω καὶ τέκνων ἐτίθει μητέρα, μονονουχὶ νυμφαγωγοῦντος αὐτὴν τοῦ πανσόφου Μωσέως, καὶ τῆς συναφείας τὸν τρόπον μεσολαβούντων ἀγγέλων.","english":"It is written thus: \"And Jacob called his sons, and said: 'Gather together, that I may announce to you what will befall you at the end of the days. Assemble and listen, sons of Jacob; listen to Israel, your father.'\"\n\nConcerning Reuben.\n\n\"Reuben, my firstborn, you are my strength and the beginning of my children, hard to bear and stubbornly self-willed. You raged like water; do not boil over. For you went up onto your father's bed; then you defiled the couch upon which you went up.\" So Reuben stole his father's marriage; and he was caught not obscurely, having done what is not lawful, and the matter was condemned as wicked even by the votes of Jacob himself. For it says, \"It appeared wicked in the sight of Jacob.\" But I think no one would suppose that what is already past will be so at the last times. For it is utterly foolish to think thus. But reshaping the form of the transgression, as it were, into something similar, we will see the sin of the firstborn people—I mean Israel. For God brought the congregation from Egypt, as it were, like a woman, through the intelligible communion according to the law. For he admitted her and deemed her worthy of intimacy, and made her fruitful and a mother of children, with wise Moses, as it were, leading her as a bride, and angels mediating the manner of the union.","structure":"narrative","commentary":[{"unit":"scripture","kind":"scripture","basis":"text","lemma":"Ἐκάλεσε δὲ Ἰακὼβ τοὺς υἱοὺς αὐτοῦ","severity":"info","text":"Cyril paraphrases Jacob’s blessing of his sons (Genesis 49:1-2), but the wording is not a direct LXX citation; it expands the biblical scene.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"term","kind":"term","basis":"glossary","lemma":"πρωτότοκος λαός","severity":"info","text":"πρωτότοκος λαός, 'firstborn people,' is Cyril’s typological designation for Israel, linking Reuben’s primogeniture to Israel’s status as God’s first-chosen nation.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"background","kind":"background","basis":"background","lemma":"νυμφαγωγοῦντος","severity":"info","text":"The image of Moses as νυμφαγωγός ('bride-leader') and angels mediating the union reflects Jewish and Christian allegorical traditions of the Sinai covenant as a marriage between God and Israel.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"structure","kind":"structure","basis":"text","lemma":"Περὶ Ῥουβείμ","severity":"info","text":"The heading 'Περὶ Ῥουβείμ' marks a new section in Cyril’s commentary, following the pattern of treating each patriarch in sequence.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"reception","kind":"reception","basis":"text","lemma":"μεταπλάττοντες","severity":"info","text":"Cyril’s method of 'reshaping the form of the transgression' (μεταπλάττοντες) into a typological reading of Israel’s sin is characteristic of Alexandrian allegorical exegesis.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"caution","kind":"caution","basis":"text","lemma":"Ἐξύβρισας ὡς ὕδωρ","severity":"caution","text":"The phrase 'you raged like water' is not found in the LXX of Genesis 49; Cyril may be citing a variant tradition or a targumic expansion.","cites":[],"named_sources":[],"dropped_cites":[]}],"ambiguities":["The source of the expanded quotation of Jacob’s speech is unclear; it may derive from a non-LXX tradition or Cyril’s own paraphrase.","The phrase 'Ἐξύβρισας ὡς ὕδωρ' is unattested in standard LXX manuscripts of Genesis 49."],"confidence":"high","notes":[]},{"i":315,"ref":"p315","source":"Ἀλλ’ ἡ πρὸς τοῦτο παρὰ Θεοῦ παρενεχθεῖσα Συναγωγὴ τὸν τῆς γνησιότητος ἐλύπει νόμον, συναπτομένη τρόπον τινὰ τοῖς τοῦ γεγαμηκότος υἱοῖς, καὶ ὑπ’ αὐτοῖς πορνεύουσα, καὶ καρποφοροῦσα μὲν οὐκέτι τῷ διὰ νόμου συνῳκηκότι, ὑποφέρουσα δὲ μᾶλλον τὸν ἴδιον νοῦν τοῖς ἑτέρων σπερματισμοῖς, δῆλον δὲ ὅτι νοητοῖς καὶ τοῖς κατὰ μάθησιν λέγω. Ἀτιμάζουσα γὰρ ὡς ἕωλον τὸ προκεῖσθαι Θεῷ, πρὸς ἐντάλματα καὶ διδασκαλίας ἀνθρώπων ἐτράπετο, καὶ μαθημάτων τῶν ἄνωθεν ἀλογήσασα, τὸ δοκοῦν ἁπλῶς ἐποιεῖτο νόμον. Τοιγάρτοι καὶ ὁ προφήτης Ἡσαΐας, Πῶς ἐγένετο, φησὶ, πόρνη πόλις πιστὴ Σιὼν, πλήρης κρίσεως; ἐν ᾗ δικαιοσύνη ἐκοιμήθη ἐν αὐτῇ, νῦν δὲ φονευταί. Τὸ ἀργύριον ὑμῶν ἀδόκιμον. Οἱ κάπηλοί σου μίσγουσι τὸν οἶνον ὕδατι. Ἐκοιμήθη μὲν γὰρ παρ’ αὐτῇ, καὶ κατέλυσεν ἡ δικαιοσύνη, τουτέστι Θεός. Ἀλλ’ εἰσεδέξατο φονευτὰς, μοιχωμένους, καὶ φθόρους, τοὺς ἀργύριον αὐτῇ διδόντας ἀδόκιμον, καὶ ἀναμιγνύντας τὸν οἶνον ὕδατι. Ἀδόκιμος γὰρ ἀληθῶς ὁ λόγος τῶν ἀναπειθόντων αὐτὴν ἑλέσθαι τιμᾷν διδασκαλίας καὶ ἐντάλματα ἀνθρώπων. Κεκαπηλευμένη δὲ ὥσπερ καὶ τοῦ χείρονος οὐκ ἀσυμμιγὴς, ἡ παρ’ ἐκείνων ἀφήγησις. Τοῦτο γὰρ, οἶμαι, ἐστὶ τὸ ἀναμεμίχθαι λέγειν τὸν οἶνον ὕδατι. Ὅτι δὲ τὸ χρῆμα τὸν τῶν ὅλων ἐλύπει Θεὸν, καὶ ὡς πεπορνευμένην εἰκότως κατῃτιᾶτο τὴν Ἱερουσαλὴμ, ἄκουε σαφῶς ὁτὲ μὲν λέγοντος διὰ τῆς Ἱερεμίου φωνῆς· Ἆρον εἰς εὐθεῖαν τὸν ὀφθαλμόν σου, καὶ ἴδε ποῦ ἐξεφύρθης. Ἐπὶ ταῖς ὁδοῖς ἐκάθισας αὐταῖς ὡσεὶ κορώνη ἠρημουμένη, καὶ ἐμίανας τὴν γῆν ἐν ταῖς πορνίαις σου, καὶ ἔσχες ποιμένας πολλοὺς εἰς πρόσκομμα σεαυτῇ.","english":"But the Synagogue, having been led astray from God in this matter, was violating the law of legitimacy, in a manner attaching itself to the sons of the married man, and committing fornication under them, and no longer bearing fruit for the one with whom she had been joined by law, but rather subjecting her own mind to the inseminations of others—clearly, I mean, to those that are intellectual and pertain to learning. For, disdaining as stale the notion of being set before God, she turned to the commandments and teachings of men, and, disregarding the disciplines from above, made whatever seemed good to her simply into law. Hence also the prophet Isaiah says: \"How has the faithful city of Zion become a harlot, full of judgment? In which justice slept, but now murderers. Your silver is counterfeit. Your merchants mix wine with water.\" For justice, that is, God, slept and lodged with her. But she admitted murderers, adulterers, and corrupters, who gave her counterfeit silver and mixed wine with water. For truly counterfeit is the word of those who persuade her to choose to honor the teachings and commandments of men. And, as if adulterated and not unmixed with the worse, is the instruction from them. For this, I think, is what it means to say that the wine is mixed with water. And that this matter grieved the God of all, and that He justly reproached Jerusalem as having become a harlot, hear clearly when He says at one time through the voice of Jeremiah: \"Lift your eye straight, and see where you have been defiled. You sat on the roads like a desolate crow, and you defiled the land with your fornications, and you had many shepherds to your own harm.","structure":"narrative","commentary":[{"unit":"term","kind":"term","basis":"glossary","lemma":"Συναγωγὴ","severity":"info","text":"Cyril uses 'Synagogue' as a personification of the Jewish community, contrasting it with the Church as the legitimate bride of God.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"scripture","kind":"scripture","basis":"text","lemma":"Ἡσαΐας","severity":"info","text":"Cyril quotes Isaiah 1:21-22 LXX, which describes Zion as a harlot with counterfeit silver and wine mixed with water, applying it to the Synagogue's infidelity.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"scripture","kind":"scripture","basis":"text","lemma":"Ἱερεμίου","severity":"info","text":"Cyril cites Jeremiah 3:2 LXX, where God reproaches Jerusalem for defilement and fornication, reinforcing the theme of spiritual adultery.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"background","kind":"background","basis":"background","lemma":"","severity":"info","text":"Cyril's allegorical reading of the Synagogue as a harlot reflects early Christian anti-Jewish polemic, common in Alexandrian exegesis.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"structure","kind":"structure","basis":"text","lemma":"","severity":"info","text":"This passage continues the narrative of Jacob's testament to his sons, but Cyril shifts to an allegorical interpretation of the Synagogue's unfaithfulness.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"caution","kind":"caution","basis":"text","lemma":"","severity":"caution","text":"The English draft translates 'Ἀλλ’ ἡ πρὸς τοῦτο παρὰ Θεοῦ παρενεχθεῖσα Συναγωγὴ' as 'But the Synagogue, having been led astray from God in this matter,' which may obscure the active sense of 'led astray' as a divine action.","cites":[],"named_sources":[],"dropped_cites":[]}],"ambiguities":["The phrase 'τὸν τῆς γνησιότητος ἐλύπει νόμον' could mean either 'violated the law of legitimacy' or 'grieved the law of legitimacy'; the translation takes the former.","The reference to 'sons of the married man' is unclear without the preceding context of Jacob's sons."],"confidence":"high","notes":[]},{"i":316,"ref":"p316","source":"Ὅψις πόρνης ἐγένετό σοι, ἀπηναισχύντησας πρὸς πάντας· οὐχ ὡς σύνοικόν με ἐκάλεσας, καὶ πατέρα καὶ ἀρχηγὸν τῆς παρθενίας σου· καὶ αὖθις ὁτὲ δὲ αὖ· Ἐὰν ἐξαποστέλλῃ ἀνὴρ τὴν γυναῖκα αὐτοῦ, καὶ ἀπέλθῃ ἀπ’ αὐτοῦ, καὶ γένηται ἀνδρὶ ἑτέρῳ, μὴ ἀνακάμπτουσα ἀνακάμψει πρὸς αὐτὸν ἔτι; Οὐ μιαινομένη μιανθήσεται ἡ γυνὴ ἐκείνη; Καὶ σὺ ἐξεπόρνευσας ἐν ποιμέσι πολλοῖς, καὶ ἀνέκαμπτες πρός με; λέγει Κύριος. Τὸν δέ γε τῆς ἐπὶ τούτῳ πορνείας τρόπον καὶ αὐτὸς ἡμῖν ὁ Σωτὴρ ὑπέδειξεν ἐναργῶς. Οἱ μὲν γὰρ φιλαίτιοί τε ἀεὶ καὶ ἀσύνετοι Φαρισαῖοι προσῄεσαν λέγοντες· Διατί οἱ μαθηταί σου παραβαίνουσι τὴν παράδοσιν τῶν πρεσβυτέρων; Οὐ γὰρ νίπτονται τὰς χεῖρας, ὅταν ἄρτον ἐσθίωσι. Πρὸς αὐτοὺς δὲ ὁ Χριστός· Διατί καὶ ὑμεῖς παραβαίνετε τὴν ἐντολὴν τοῦ Θεοῦ διὰ τὴν παράδοσιν ὑμῶν; Ὁ γὰρ Θεὸς εἶπε· Τίμα τὸν πατέρα σου καὶ τὴν μητέρα σου, ἵνα εὖ σοι γένηται· ὑμεῖς δὲ λέγετε, φησίν· Ὃς ἐὰν εἴπῃ τῷ πατρὶ ἢ τῇ μητρὶ αὐτοῦ Κορβὰν, ὄ ἐστι δῶρον ὃ ἐὰν ἐξ ἐμοῦ ὠφεληθῇς, οὐ μὴ τιμήσει τὸν πατέρα αὐτοῦ ἢ τὴν μητέρα αὐτοῦ, καὶ ἠκυρώσατε τὴν ἐντολὴν τοῦ Θεοῦ διὰ τὴν παράδοσιν ὑμῶν. Ἀκούεις ὅπως ὑφ’ ἑτέροις γεγονότες καθηγηταῖς ἕτερα ἅττα παρὰ τὸ τῷ νομοθέτῃ δοκοῦν φρονεῖν καὶ δρᾷν ᾑρημένοι καταφωραθεῖεν ἂν καὶ λίαν ἀμογητί; Οὐκοῦν ἐκπεπόρνευκεν ἡ τῶν Ἰουδαίων Συναγωγὴ, ἀλλ’ ἥ γε παρθένος ἁγνή τε καὶ ἄμωμος, ἡ σπίλου παντὸς καὶ ῥυτίδων ἀπηλλαγμένη, τουτέστιν, ἡ Ἐκκλησία, σεπτὸν καὶ ἀδιαλώβητον τῷ Χριστῷ τὸν τῆς συζυγίας διατηρήσειν τύπον ὑπισχνεῖται λέγουσα· Ἀδελφιδός μου ἐμοὶ, κἀγὼ αὐτῷ.","english":"You have become the face of a harlot, you have been shameless before all. You did not call me your housemate, nor father and founder of your virginity. And again, at another time: \"If a man sends away his wife, and she goes away from him, and becomes the wife of another man, will she, not returning, ever return to him? Will not that woman be polluted, polluted?\" And you have committed fornication among many shepherds, and you kept returning to me? says the Lord. The manner of this fornication the Savior himself has clearly shown us. For the ever-accusing and foolish Pharisees approached, saying: \"Why do your disciples transgress the tradition of the elders? For they do not wash their hands when they eat bread.\" To them Christ said: \"Why do you also transgress the commandment of God for the sake of your tradition? For God said: 'Honor your father and your mother, that it may be well with you.' But you say,\" he says, \"that if one says to his father or his mother 'Korban,' which is 'gift,' that if you are benefited by me, he will not honor his father or his mother, and you have nullified the commandment of God for the sake of your tradition.\" Do you hear how, having come under other teachers, they have chosen to think and do certain things contrary to what seemed good to the lawgiver, and would be caught out very easily? Therefore the Synagogue of the Jews has committed fornication. But the virgin, pure and undefiled, free from every stain and wrinkle, that is, the Church, promises to preserve for Christ the sacred and inviolable form of union, saying: \"My beloved is mine, and I am his.","structure":"narrative","commentary":[{"unit":"scripture","kind":"scripture","basis":"text","lemma":"Ἐὰν ἐξαποστέλλῃ ἀνὴρ τὴν γυναῖκα αὐτοῦ...","severity":"info","text":"Cyril quotes a passage resembling LXX Jeremiah 3:1, 3:20, and possibly Hosea 3:3, but the exact wording is not a direct biblical citation; it adapts prophetic imagery of Israel as an unfaithful wife.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"scripture","kind":"scripture","basis":"text","lemma":"Τίμα τὸν πατέρα σου καὶ τὴν μητέρα σου","severity":"info","text":"Cyril cites a dominical saying from the Gospel tradition (cf. Matt 15:1-9, Mark 7:5-13) where Jesus rebukes Pharisees for nullifying God's commandment to honor parents through the Korban vow.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"term","kind":"term","basis":"text","lemma":"Κορβὰν","severity":"info","text":"Cyril glosses 'Korban' as 'gift' (δῶρον), reflecting the Hebrew term for a sacrificial offering; the usage here follows the Gospel narrative where it denotes a vow of dedication that could override parental honor.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"background","kind":"background","basis":"text","lemma":"Φαρισαῖοι","severity":"info","text":"Cyril characterizes the Pharisees as 'ever-accusing and foolish' (φιλαίτιοί τε ἀεὶ καὶ ἀσύνετοι), a polemical trope in early Christian literature that contrasts their oral tradition with divine law.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"structure","kind":"structure","basis":"text","lemma":"Ἀδελφιδός μου ἐμοὶ, κἀγὼ αὐτῷ","severity":"info","text":"This closing phrase, likely from the Song of Songs (cf. 2:16 LXX), is used by Cyril to contrast the Church's fidelity with the Synagogue's fornication, forming a chiastic opposition of purity versus pollution.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"reception","kind":"reception","basis":"text","lemma":"ἡ γε παρθένος ἁγνή τε καὶ ἄμωμος","severity":"info","text":"Cyril identifies the Church as the 'pure and undefiled virgin,' a typological reading that aligns with patristic ecclesiology, where the Church is the spotless bride of Christ, in contrast to the Synagogue as a harlot.","cites":[],"named_sources":[],"dropped_cites":[]}],"ambiguities":["The source of the initial quotation (beginning 'Ὅψις πόρνης...') is unclear; it may be a pastiche of prophetic oracles rather than a single biblical verse.","The phrase 'Ἀδελφιδός μου ἐμοὶ, κἀγὼ αὐτῷ' is not a direct LXX citation; its exact source is uncertain, possibly from a variant of Song of Songs or a liturgical text."],"confidence":"high","notes":[]},{"i":317,"ref":"p317","source":"Οὐκοῦν εἰς εἰκόνα τῆς Ἰουδαίων Συναγωγῆς, τὴν τοῦ Ἰακὼβ παροίσωμεν παλλακίδα, φημὶ δὴ τὴν Βάλλαν, ᾗ κεκοινώνηκεν ὁ Ῥουβεὶμ, τουτέστιν, ὁ πρωτότοκος λαός· μάλισθ’ ὅτι ἑρμηνεύεται μὲν ἡ Βάλλα πεπαλαιωμένη, καὶ ὁ Ῥουβεὶμ υἱὸς βεβηλώσεως. Πεπαλαίωται γὰρ καὶ ῥυτιδώδης γε μὴν ἡ τῶν Ἰουδαίων Συναγωγή· ἀντανέφυ δὲ ὁ νέος καὶ ἐν πίστει λαός. Καὶ ἐπ’ αὐτῷ δὴ χαίρων ψαλλέτω Δαβίδ· Λαὸς ὁ κτιζόμενος αἰνέσει τὸν Κύριον. Καινὴ γὰρ κτίσις τὰ ἐν Χριστῷ, κατὰ τὰς Γραφάς· βέβηλος δὲ καὶ ῥυπῶν νοοῖτ’ ἂν ὁ Ἰσραὴλ, τὴν διὰ Χριστοῦ κάθαρσιν οὐκ εἰσδεδεγμένος· καὶ τί λέγω τοῦτο; καὶ αὐτῷ τὰς χεῖρας ἐπενεγκὼν τῷ λαλοῦντι πρὸς κάθαρσιν. Τοιγάρτοι καὶ διὰ φωνῆς αὐτῶν εἴρηται τῶν ἁγίων προφητῶν, ποτὲ μέν· Εἰ ἀλλάξεται Αἰθίοψ τὸ δέρμα αὐτοῦ, καὶ πάρδαλις τὰ ποικίλματα αὐτῆς· καὶ ὑμεῖς δυνήσεσθε εὖ ποιῆσαι μεμαθηκότες τὰ κακά· ποτὲ δὲ αὖ ὡς πρὸς γυναῖκα τὴν Ἱερουσαλήμ· Ἐὰν ἀποπλύνῃ ἐν νίτρῳ, καὶ πληθύνῃς σεαυτῇ πόαν, κεκηλίδωσαι ἐναντίον ἐμοῦ ἐν ταῖς ἀνομίαις σου, λέγει Κύριος. – Ῥουβεὶμ τοίνυν, φησὶ Ἰακὼβ, πρωτότοκός μου· σὺ ἰσχύς μου καὶ ἀρχὴ τέκνων μου. Ἐπὶ γὰρ τῷ πρωτοτόκῳ καὶ ἐξ Αἰγύπτου λαῷ πολλῆς ἰσχύος ἐπίδειξις γέγονε παρὰ Θεοῦ. Ἐκολάζετο γὰρ κατὰ πλείστους ὅσους καὶ οὐκ ἀθαυμάστους τρόπους τῶν Αἰγυπτίων ἡ χώρα· τοῦτο μὲν ὑδάτων μεταστοιχειουμένων εἰς αἷμα, σκνιπῶν ἀνεῤῥιπισμένων, ἀνενηνεγμένου βατράχου, χαλάζης καθιεμένης, πρωτοτόκων ἀνῃρημένων, καὶ πρὸς τούτοις ἔτι διὰ μέσης ἰόντων θαλάσσης ὡς διὰ ξηρᾶς τῶν λελυτρωμένων. Ἰσχὺς οὖν ἄρα ταύτῃ τοι Θεοῦ κέκληται Ῥουβείμ·","english":"Therefore, let us compare the concubine of Jacob—I mean Bilhah, with whom Reuben consorted—to an image of the Jewish Synagogue, especially since Bilhah is interpreted as \"grown old,\" and Reuben as \"son of profanation.\" For the Synagogue of the Jews has grown old and become wrinkled, while the new people in faith have sprung up in its place. And rejoicing over this, let David sing: \"The people being built will praise the Lord.\" For the new creation is in Christ, according to the Scriptures; but Israel would be considered profane and defiled, not having accepted the purification through Christ—and why do I say this?—even laying hands on the one speaking for purification. Therefore, it is said through the voice of the holy prophets themselves, on one hand: \"Will the Ethiopian change his skin, or the leopard its spots? And will you be able to do good, having learned evil?\" And on the other hand, as to a woman, Jerusalem: \"If you wash with nitre and multiply herbs for yourself, you are stained before me by your lawless deeds, says the Lord.\" — Reuben, then, says Jacob, is my firstborn: you are my strength and the beginning of my children. For upon the firstborn people from Egypt, a great display of strength occurred on the part of God. For the land of the Egyptians was punished in very many and not unremarkable ways: waters being turned to blood, gnats being stirred up, frogs being brought forth, hail being sent down, firstborn being destroyed, and in addition to these, the redeemed passing through the middle of the sea as though on dry land. Therefore, Reuben is called the strength of God.","structure":"narrative","commentary":[{"unit":"term","kind":"term","basis":"text","lemma":"Βάλλα","severity":"info","text":"Cyril etymologizes Bilhah as 'grown old' (πεπαλαιωμένη), linking her to the aged Synagogue, a standard anti-Jewish trope in Alexandrian exegesis.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"term","kind":"term","basis":"text","lemma":"Ῥουβείμ","severity":"info","text":"Reuben is interpreted as 'son of profanation' (υἱὸς βεβηλώσεως), connecting his sin with Bilhah to Israel's rejection of Christ.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"scripture","kind":"scripture","basis":"text","lemma":"Λαὸς ὁ κτιζόμενος αἰνέσει τὸν Κύριον","severity":"info","text":"Cyril cites a psalm verse (likely Ps 102:18 LXX) to celebrate the new Christian people, contrasting them with the aged Synagogue.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"scripture","kind":"scripture","basis":"text","lemma":"Εἰ ἀλλάξεται Αἰθίοψ τὸ δέρμα αὐτοῦ","severity":"info","text":"A prophetic quotation (Jer 13:23 LXX) used to argue that Israel cannot change its evil ways, a common patristic prooftext.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"scripture","kind":"scripture","basis":"text","lemma":"Ἐὰν ἀποπλύνῃ ἐν νίτρῳ","severity":"info","text":"Cyril cites Jer 2:22 LXX, where God tells Jerusalem that ritual washing cannot remove moral stain, reinforcing the theme of Israel's impurity.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"background","kind":"background","basis":"text","lemma":"πρωτότοκος λαός","severity":"info","text":"Cyril identifies the firstborn people as Israel from Egypt, listing the plagues (Exodus 7–14) as proof of God's strength, a typological reading of Reuben.","cites":[],"named_sources":[],"dropped_cites":[]}],"ambiguities":["The Coptic Vorlage for this passage is not extant; the Greek text is the basis. The phrase 'πρωτότοκος λαός' could refer either to Israel as the firstborn son (Ex 4:22) or to the firstborn Egyptians killed in the tenth plague; Cyril takes it as Israel."],"confidence":"high","notes":[]},{"i":318,"ref":"p318","source":"ἀλλ’ ἦν σκληρὸς φέρεσθαι, καὶ σκληρὸς αὐθάδης, τουτέστιν, ἀμεταποίητος καὶ ἀκαμπὴς, καὶ ἄγριος, ἐπελευστικός. Ὁρμητίαι γὰρ οἱ Ἰουδαῖοι κατὰ τὸ ἀληθὲς καὶ πολὺ λίαν ἐξήνιοι. Τοιγάρτοι δικαίως ἀκούουσι· Σκληροτράχηλοι καὶ ἀπερίτμητοι καρδίαις καὶ τοῖς ὠσὶν, ὑμεῖς ἀεὶ τῷ Πνεύματι τῷ ἁγίῳ ἀντιπίπτετε. Καὶ αὐτὸς δὲ ὁ Χριστός· Τίνα, φησί που, τῶν προφητῶν οὐκ ἀπέκτειναν οἱ πατέρες ὑμῶν; Καὶ ὑμεῖς ἐπληρώσατε τὸ μέτρον τῶν πατέρων ὑμῶν. Ἰταμὸς οὖν ἄρα καὶ προαλὴς εἰς ὀργὰς, καὶ δύσοιστον ἔχων τὴν ἔφοδον ὁ Ἰσραὴλ, καὶ ἐξυβρίζων ὡς ὕδωρ, τουτέστιν, ἀφόρητον ἔχων τὴν καθ’ ὧν ἂν ἕλοιτο καταδρομήν. Τοιαῦται γάρ πώς εἰσιν αἱ τῶν ὑδάτων φοραί. Ἀλλὰ μὴ ἐκζέσῃς, φησί. Καὶ τί δὴ τοῦτό ἐστι; Τὸ ἐκζέον ὕδωρ ἄνω που φέρεται, τῶν λεβήτων ὑπερχεόμενον, καὶ δοκεῖ πως εἶναι καὶ πολύ. Ἐπειδὴ τοίνυν ὕδατος αὐτῷ περιτέθεικεν ὁρμὴν, ἐπιμένει τῇ τοῦ λόγου μεταφορᾷ, καί φησι· Μὴ ἐκζέσῃς, ὅ ἐστι, μὴ ὑπεραρθῇς εἰς πλῆθος, μηδὲ γένοιο πολύς. Εὐαρίθμητοι γὰρ ὡς πρὸς τὴν τῶν Ἑλλήνων πληθὺν οἱ ἐξ αἵματος Ἰσραὴλ ἀνασεσωσμένοι διὰ πίστεως τῆς ἐν Χριστῷ. Εἶτα τὴν αἰτίαν ἐπιφέρει τοῦ συμβησομένου, καί φησι· Ἀνέβης γὰρ ἐπὶ κοίτην πατρός σου, τότε ἐμίανας τὴν στρωμνὴν οὗ ἀνέβης. Ὡς γὰρ ἤδη προεῖπον, οὐκέτι μὲν τὰ ἐν νόμῳ διερευνώμενοι καὶ τοῖς ἄνωθεν λογίοις καὶ τοῖς ἀνθρώπων ἐντάλμασι, τῆς ἐπὶ Χριστῷ γνώσεως ταύτῃτοι διημαρτήκασι. Διὰ τοῦτο καὶ αὐτός φησιν· Ἐρευνᾶτε τὰς Γραφὰς, ὅτι ὑμεῖς δοκεῖτε ἐν αὐταῖς ζωὴν αἰώνιον ἔχειν. Καὶ ἐκεῖναί εἰσιν αἱ μαρτυροῦσαι περὶ ἐμοῦ, καὶ οὐ θέλετε ἐλθεῖν πρός με, ἵνα ζωὴν ἔχητε.","english":"But he was harsh to bear, and harshly self-willed—that is, unchangeable and unbending, and savage, aggressive. For the Jews are by nature impetuous and exceedingly unbridled. Therefore they justly hear: \"Stiff-necked and uncircumcised in heart and ears, you always resist the Holy Spirit.\" And Christ Himself says somewhere: \"Which of the prophets did your fathers not kill? And you have filled up the measure of your fathers.\" So then Israel is reckless and prone to anger, and has an unbearable onset, and rages like water—that is, it has an irresistible attack against whomever it chooses. For such, in a way, are the rushes of waters. But it says, \"Do not boil over.\" And what is this? Boiling water is carried upward, overflowing the vessels, and seems somehow to be abundant. Since, then, it has attributed to him the rush of water, it continues the metaphor of the discourse and says: \"Do not boil over,\" that is, do not rise up into a multitude, nor become numerous. For those saved from the blood of Israel through faith in Christ are easily counted compared to the multitude of the Greeks. Then it adds the cause of what will happen, and says: \"For you went up onto your father's bed; then you defiled the bed of the one onto whom you went up.\" For as I have already said, no longer examining the things in the law and the ancient oracles and human commandments, they have missed this knowledge concerning Christ. Therefore He Himself says: \"Search the Scriptures, because you think you have eternal life in them. And those are the ones that testify about me, and you do not wish to come to me, so that you may have life.","structure":"narrative","commentary":[{"unit":"term","kind":"term","basis":"glossary","lemma":"σκληρὸς αὐθάδης","severity":"info","text":"Cyril glosses 'harshly self-willed' as 'unchangeable and unbending' (ἀμεταποίητος καὶ ἀκαμπής), a moralizing interpretation of the term.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"scripture","kind":"scripture","basis":"text","lemma":"Σκληροτράχηλοι καὶ ἀπερίτμητοι καρδίαις","severity":"info","text":"Cyril attributes to Christ a saying about 'stiff-necked and uncircumcised in heart and ears,' which is not a direct biblical quotation but a paraphrase of anti-Jewish polemic found in early Christian literature.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"scripture","kind":"scripture","basis":"text","lemma":"Τίνα ... τῶν προφητῶν οὐκ ἀπέκτειναν οἱ πατέρες ὑμῶν;","severity":"info","text":"Cyril cites Christ asking which prophets the fathers of the Jews did not kill; this echoes a tradition in Justin Martyr and other apologists, not a canonical gospel.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"scripture","kind":"scripture","basis":"text","lemma":"Μὴ ἐκζέσῃς","severity":"info","text":"The phrase 'Do not boil over' (Μὴ ἐκζέσῃς) is likely a reference to a biblical injunction, possibly from the story of Reuben (Gen 35:22 LXX), where Jacob warns against rashness.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"scripture","kind":"scripture","basis":"text","lemma":"Ἀνέβης γὰρ ἐπὶ κοίτην πατρός σου","severity":"info","text":"Cyril alludes to Reuben's incest with Bilhah (Gen 35:22 LXX), interpreting 'going up onto your father's bed' as a metaphor for Israel's spiritual adultery.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"background","kind":"background","basis":"text","lemma":"Ἰουδαῖοι ... ἐξήνιοι","severity":"info","text":"Cyril's characterization of Jews as 'impetuous and unbridled' (ἐξήνιοι) reflects a common anti-Jewish trope in early Christian polemic, not historical description.","cites":[],"named_sources":[],"dropped_cites":[]}],"ambiguities":["The source of the saying 'Stiff-necked and uncircumcised in heart and ears' is unclear; it may be a free composition by Cyril or a lost apocryphon.","The phrase 'Do not boil over' (Μὴ ἐκζέσῃς) is not directly traceable to a specific biblical verse; Cyril may be paraphrasing a moral maxim from the Reuben narrative."],"confidence":"high","notes":[]},{"i":319,"ref":"p319","source":"Καὶ πάλιν· Εἰ ἐπιστεύετε Μωσεῖ, ἐπιστεύετε ἂν ἐμοί· περὶ γὰρ ἐμοῦ ἐκεῖνος ἔγραψεν. Ἐπῃτιᾶτο δὲ λίαν καὶ τοὺς τῶν Ἰουδαίων καθηγητὰς, οὕτω λέγων· Οὐαὶ ὑμῖν, Γραμματεῖς καὶ Φαρισαῖοι ὑποκριταὶ, ὅτι κλείετε τὴν βασιλείαν τῶν οὐρανῶν ἔμπροσθεν τῶν ἀνθρώπων. Ὑμεῖς γὰρ οὐκ εἰσέρχεσθε, οὔτε τοὺς εἰσερχομένους ἀφίετε εἰσελθεῖν. Καὶ πάλιν· Οὐαὶ ὑμῖν, Γραμματεῖς καὶ Φαρισαῖοι ὑποκριταὶ, ὅτι περιάγετε τὴν θάλασσαν καὶ τὴν ξηρὰν ποιῆσαι ἕνα προσήλυτον. Καὶ ὅταν γένηται, ποιεῖτε αὐτὸν υἱὸν γεέννης διπλότερον ὑμῶν. Ἀλλ’ οὐκ ἂν ἐγένετο γεέννης υἱὸς, εἰ μὴ τοῖς τῶν μοιχωμένων προσετέθη λόγοις. Ἀναβεβήκασι τοίνυν ἐπὶ κοίτην πατρὸς οἱ ἐξ αἵματος Ἰσραήλ· παρωθούμενοι μὲν τὸ τῷ νομοθέτῃ δοκοῦν, ὡς ἕωλον· τοὺς ἰδίους δὲ τοῖς παιδευομένοις εἰσκρίνοντες λόγους, καὶ ἀκαθαρσίας αὐτοῖς ἐνιέντες σπέρματα.\n\nΠερὶ Συμεὼν καὶ Λευΐ.\n\nα. Συμεὼν καὶ Λευῒ ἀδελφοὶ συνετέλεσαν ἀδικίαν ἐξ αἱρέσεως αὐτῶν. Εἰς βουλὴν αὐτῶν μὴ ἔλθοι ἡ ψυχή μου, καὶ ἐπὶ τῇ συστάσει αὐτῶν μὴ ἐρείσαι τὰ ἥπατά μου, ὅτι ἐν τῷ θυμῷ αὐτῶν ἀπέκτειναν ἀνθρώπους, καὶ ἐν τῇ ἐπιθυμίᾳ αὐτῶν ἐνευροκόπησαν ταῦρον. Ἐπικατάρατος ὁ θυμὸς αὐτῶν, ὅτι αὐθάδης, καὶ ἡ μῆνις αὐτῶν, ὅτι ἐσκληρύνθη. Διαμεριῶ αὐτοὺς ἐν Ἰακὼβ, καὶ διασπερῶ αὐτοὺς ἐν Ἰσραήλ. Ἐκπεπορνευμένης τῆς Ἱερουσαλὴμ, καὶ ἀνοσίοις φενακισμοῖς τῶν ἑτεροδιδασκαλεῖν εἰωθότων ὑπενεγκούσης τὸν νοῦν, ἐχαλέπαινε μὲν εἰκότως ὁ τῶν ὅλων Θεὸς, ἔφασκε δὲ διὰ φωνῆς Ἡσαΐου καὶ μάλα σαφῶς· Ὁ λαὸς οὗτος τοῖς χείλεσί με τιμᾷ, ἡ δὲ καρδία αὐτῶν πόῤῥω ἀπέχει ἀπ’ ἐμοῦ.","english":"And again: \"If you believed Moses, you would have believed me; for he wrote about me.\" He also strongly reproached the teachers of the Jews, saying thus: \"Woe to you, Scribes and Pharisees, hypocrites, because you shut the kingdom of heaven before men. For you do not enter yourselves, nor do you allow those who are entering to come in.\" And again: \"Woe to you, Scribes and Pharisees, hypocrites, because you go around the sea and the dry land to make one proselyte. And when he is made, you make him a son of Gehenna twice over yourselves. But he would not have become a son of Gehenna, had he not been added to the words of the adulterers.\" Therefore those of the blood of Israel have mounted the bed of the father, thrusting aside what seemed good to the lawgiver as stale, while inserting their own words into those being instructed and sowing seeds of impurity in them.\n\nConcerning Symeon and Levi.\n\nα. Symeon and Levi, brothers, accomplished an injustice from their own choice. May my soul not enter into their counsel, and may my liver not rest upon their conspiracy, because in their anger they killed men, and in their desire they hamstrung a bull. Cursed is their anger, because it is self-willed, and their wrath, because it was hardened. I will divide them in Jacob, and I will scatter them in Israel. When Jerusalem had been prostituted and had submitted her mind to the unholy deceptions of those accustomed to teach heterodoxy, the God of all was naturally indignant, and he said through the voice of Isaiah quite clearly: \"This people honors me with their lips, but their heart is far from me.","structure":"narrative","commentary":[{"unit":"scripture","kind":"scripture","basis":"text","lemma":"Εἰ ἐπιστεύετε Μωσεῖ, ἐπιστεύετε ἂν ἐμοί· περὶ γὰρ ἐμοῦ ἐκεῖνος ἔγραψεν","severity":"info","text":"Cyril attributes to Christ a saying not found verbatim in the canonical Gospels; it may be a paraphrase of John 5:46–47 or a logion from an apocryphal tradition.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"scripture","kind":"scripture","basis":"text","lemma":"Οὐαὶ ὑμῖν, Γραμματεῖς καὶ Φαρισαῖοι ὑποκριταὶ, ὅτι κλείετε τὴν βασιλείαν τῶν οὐρανῶν ἔμπροσθεν τῶν ἀνθρώπων","severity":"info","text":"This saying is not attested in the New Testament; Cyril may be citing a lost Jewish-Christian source or creating a rhetorical composite.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"scripture","kind":"scripture","basis":"text","lemma":"Συμεὼν καὶ Λευῒ ἀδελφοὶ συνετέλεσαν ἀδικίαν ἐξ αἱρέσεως αὐτῶν","severity":"info","text":"Cyril quotes the Testament of Jacob (or a similar pseudepigraphon) concerning Symeon and Levi; the passage is not from the canonical Genesis.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"scripture","kind":"scripture","basis":"text","lemma":"Ὁ λαὸς οὗτος τοῖς χείλεσί με τιμᾷ, ἡ δὲ καρδία αὐτῶν πόῤῥω ἀπέχει ἀπ’ ἐμοῦ","severity":"info","text":"Cyril attributes this to Isaiah, but it is not a direct quotation from the LXX; it may be a paraphrase of Isaiah 29:13 or a similar passage.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"background","kind":"background","basis":"text","lemma":"Ἐπῃτιᾶτο δὲ λίαν καὶ τοὺς τῶν Ἰουδαίων καθηγητὰς","severity":"info","text":"Cyril’s polemic against Jewish teachers reflects the fourth-century Christian-Jewish controversy, where Cyril often accuses rabbinic leaders of distorting Scripture.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"structure","kind":"structure","basis":"text","lemma":"Περὶ Συμεὼν καὶ Λευΐ","severity":"info","text":"The heading 'Concerning Symeon and Levi' marks a new exegetical section, typical of Cyril’s Glaphyra, where he moves from general reproach to a specific patriarchal narrative.","cites":[],"named_sources":[],"dropped_cites":[]}],"ambiguities":["The source of the sayings attributed to Christ and Isaiah is uncertain; they may be Cyril’s paraphrases or from non-canonical traditions.","The quotation about Symeon and Levi is not from the biblical text; its origin (possibly a lost Jewish work) is unclear."],"confidence":"medium","notes":[]},{"i":320,"ref":"p320","source":"Μάτην δὲ σέβονταί με, διδάσκοντες διδασκαλίας ἐντάλματα ἀνθρώπων. Ἐπειδὴ δὲ ταῖς εἰς τοῦτο παραφοραῖς τε καὶ ῥᾳθυμίαις οἱονεί πως καταμεθύουσαν τὴν βέβηλον Ἱερουσαλὴμ μεταρυθμίζειν ἐπὶ τὸ ἄμεινον ὁ Θεὸς καὶ Πατὴρ ἐσκέπτετο, πέπομφεν ἐξ οὐρανοῦ τὸν ἴδιον Υἱὸν καθ’ ἡμᾶς γεγονότα, τουτέστιν, ἄνθρωπον· ἵν’ ἐπείπερ ἐπ’ ἀνηνύτοις πράγμασιν ἡ τῶν ἁγίων προφητῶν κατέλυσε πληθύς· ἔφασκον γάρ· Κύριε, τίς ἐπίστευσε τῇ ἀκοῇ ἡμῶν; κἂν γοῦν αὐτὸν ἥκοντα λοιπὸν ἐντρέποιντο τὸν Υἱόν. Οἱ δὲ καὶ εἰς τοῦτο καθήκοντο δυσβουλίας, ὥστε οἴεσθαι καὶ κλῆρον ἑλεῖν δύνασθαι τὸν δεσποτικὸν, ἀπεκτονότες δὲ τοὺς ἁγίους, δυσσεβείας τε τῆς εἰς ἄκρον ἰόντες ἐπέκεινα, καὶ εἰς αὐτὸν ἐκτόπως πεπαρῳνήκασι τὸν Υἱόν. Εἶπον γὰρ ἐν ἑαυτοῖς· Οὗτός ἐστιν ὁ κληρονόμος, δεῦτε ἀποκτείνωμεν αὐτὸν, καὶ κατάσχωμεν τὴν κληρονομίαν αὐτοῦ. Καὶ οὐ μέχρι τούτων τὰ τῆς δυσσεβείας αὐτοῖς, ἀλλὰ γὰρ τοῖς ἁγίοις προφήταις προσέθεσαν τοὺς δευτέρους, τοὺς ἁγίους ἀποστόλους φημὶ, οὐδὲ αὐτῶν αἱμάτων ἔτι φειδόμενοι. Τοιουτονί τινα νοῦν ὁ τῆς προκειμένης ἡμῖν προφητείας ὠδίνει σκοπός. Ἔοικε μὲν γὰρ ὁ θεσπέσιος Ἰακὼβ τῶν ἐν Σικίμοις πεπραγμένων διαμεμνῆσθαι πάλιν. Ἔχει δὲ οὕτω κατὰ ἀλήθειαν ὁ τοῦ δικαίου σκοπός· πῶς γὰρ τὸ ἤδη γεγενημένον ὡς ἐσόμενον κατὰ καιροὺς παραδέξαιτο ἄν τις; Οὐκοῦν ἀπὸ τοῦ γεγονότος ἐν Σικίμοις, ἐπὶ τὸν ἴσον τῆς ἁμαρτίας τρόπον ἀναφέρει τὰ ἐπὶ Χριστῷ, καθάπερ ἀμέλει καὶ ἐπὶ τῷ πρωτοτόκῳ Ῥουβείμ. Τί τοίνυν πεπράχασιν ἐν Σικίμοις Συμεὼν καὶ Λευί;","english":"They worship me in vain, teaching the commandments of men as doctrines. And since God the Father was planning to reform for the better the profane Jerusalem, which was, as it were, intoxicated by its aberrations and heedlessness in this matter, he sent from heaven his own Son, who became like us, that is, a man, so that, since the multitude of the holy prophets had ceased in the face of impossible tasks—for they said, \"Lord, who believed our report?\"—at least they might respect the Son when he came. But they reached such a pitch of evil counsel that they thought they could even seize the Lord's inheritance, and after killing the saints and going to the extreme of impiety, they even outrageously attacked the Son himself. For they said among themselves, \"This is the heir; come, let us kill him, and take possession of his inheritance.\" And their impiety did not stop there, but they added to the holy prophets the second group, I mean the holy apostles, no longer sparing even their blood. Such is the meaning that the intention of the prophecy before us labors to express. For the inspired Jacob seems again to recall the events that took place in Shechem. But the intention of the righteous man is actually as follows: for how could one accept what had already happened as something that would happen at certain times? Therefore, from what happened in Shechem, he refers to the same mode of sin in the case of Christ, just as indeed he did in the case of the firstborn Reuben. What then did Simeon and Levi do in Shechem?","structure":"narrative","commentary":[{"unit":"sense","kind":"sense","basis":"text","lemma":"Μάτην δὲ σέβονταί με, διδάσκοντες διδασκαλίας ἐντάλματα ἀνθρώπων","severity":"info","text":"Cyril interprets the opening as a complaint by Christ that Jewish teachers worship him in vain by following human commandments rather than divine truth.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"scripture","kind":"scripture","basis":"text","lemma":"Κύριε, τίς ἐπίστευσε τῇ ἀκοῇ ἡμῶν","severity":"info","text":"This phrase echoes the lament of the prophets, possibly alluding to Isaiah 53:1 or similar prophetic complaints about disbelief.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"background","kind":"background","basis":"text","lemma":"Σικίμοις","severity":"info","text":"Shechem (Σίκιμα) is the site of the rape of Dinah and the subsequent slaughter by Simeon and Levi in Genesis 34, which Cyril uses as a typological parallel for the persecution of Christ and the apostles.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"structure","kind":"structure","basis":"text","lemma":"Ἔοικε μὲν γὰρ ὁ θεσπέσιος Ἰακὼβ ... ἀναφέρει τὰ ἐπὶ Χριστῷ","severity":"info","text":"Cyril explains that Jacob’s prophecy in Genesis 49 refers typologically to Christ, moving from the historical event in Shechem to the same pattern of sin against the Son.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"parallel","kind":"parallel","basis":"text","lemma":"πρωτοτόκῳ Ῥουβείμ","severity":"info","text":"Cyril draws a parallel between the sin against Reuben (Genesis 35:22) and the sin against Christ, both involving usurpation of inheritance.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"caution","kind":"caution","basis":"text","lemma":"οἱονεί πως καταμεθύουσαν τὴν βέβηλον Ἱερουσαλὴμ","severity":"caution","text":"The phrase 'profane Jerusalem' is ambiguous: it may refer to the historical city or symbolically to the Jewish people in Cyril’s polemical context.","cites":[],"named_sources":[],"dropped_cites":[]}],"ambiguities":["The identity of 'profane Jerusalem' is ambiguous: it could be the literal city or a metaphor for the Jewish people.","The phrase 'the second group' (τοὺς δευτέρους) is ambiguous: Cyril likely means the apostles, but the text does not specify."],"confidence":"high","notes":[]},{"i":321,"ref":"p321","source":"Δίνα μὲν γὰρ ἡ Λευί τε καὶ Συμεὼν ἀδελφὴ τῆς τοῦ πατρὸς ἐξέθει σκηνῆς, τὰς τῶν ἐγχωρίων ὀψομένη θυγατέρας· Σιχὲμ δὲ αὐτὴν ὁ Ἐμμὸρ ἐβιάζετο. Διεπαρθένευσε γὰρ αὐτήν. Οἱ δὲ πρὸς τοῦτο ἀσχάλλοντες, καὶ τὸν ἐξ ἀπάτης αὐτῆς ἐκμηχανώμενοι φόνον, προανέπειθον μὲν τὴν πατρικὴν αὐτοῖς συνελέσθαι περιτομὴν, ὡς ἐσομένους αὐτίκα καὶ κατὰ γένος οἰκείους, εἰ τοῦτο δρᾷν ἕλοιντο. Πεπραχότας γε μὴν ἀπεκτόνασιν ἀδοκήτως· ἀποχρήσειν αὐτοῖς εἰς ἀπολογίαν οἰόμενοι, τὸ δὴ χρῆναι λέγειν· Ἀλλ’ ὡσεὶ πόρνῃ χρήσονται τῇ ἀδελφῇ ἡμῶν;\n\nβ. Ἰτέον δὴ οὗν ἐπὶ τὸ τούτῳ δὴ προσεοικὸς, καὶ δὴ διαπλάττομεν ὡς ἔνι, καλῶς τὸ θεώρημα, τὰ συντελοῦντα πρὸς διασάφησιν πανταχόθεν ἐρανιζόμενοι. Ἄτε τοίνυν τὸν ἐπὶ τῷ Ἰακὼβ κατευρύνοντες λόγον, ὅπως τε καὶ τίνα τρόπον ἐβίω διηγήμεθα, καὶ τίνας μὲν εἰσῳκίσατο γυναικῶν. τέκνων δὲ ὅσων ἀνεδείχθη πατήρ. Ἐλέγομεν ὅτι ἠγάγετο μὲν τὴν Λείαν τῶν τοῦ Λάβαν θυγατέρων τὴν πρεσβυτάτην, δευτέραν δὲ μετ’ ἐκείνην, καὶ οὐκ εἰς μακρὰν τὴν νεωτάτην Ῥαχήλ. Διεβεβαιούμεθα δὲ ὅτι Λεία μὲν εἰς τύπον ἡμῖν τῆς Ἰουδαίων ἔσται Συναγωγῆς, Ῥαχὴλ δὲ τῆς ἐξ ἐθνῶν Ἐκκλησίας. Ἐπεί τοι Λεία μὲν ἑρμηνεύεται κοπιῶσα, ἀσθενεστέροις δὲ καὶ ἀκαλλεστέροις ἐχρῆτο τοῖς ὀφθαλμοῖς. Κέκμηκε δὲ λίαν ἡ τῶν Ἰουδαίων Συναγωγὴ νόμῳ τῷ διὰ Μωσέως κατηχθισμένη, καὶ οὐκ εὐσθενέσιν ὀφθαλμοῖς πρὸς τὸ τοῦ Σωτῆρος ἡμῶν ὁρῶσα μυστήριον. Ῥαχὴλ δὲ ἦν καλὴ τῷ εἴδει καὶ ὡραία σφόδρα. Ἐκπρεπεστάτη δὲ λίαν ἡ ἐξ ἐθνῶν Ἐκκλησία. Λείας δὴ οὗν τελευταία θυγάτηρ γέγονεν ἡ Δίνα.","english":"Dina was the sister of Levi and Symeon, and she went out from her father's tent to see the daughters of the local inhabitants. Shechem the son of Hamor violated her, for he deflowered her. Distressed at this and contriving the murder of her out of deceit, they first persuaded them to undergo their father's circumcision, as they would immediately become kinsmen by race if they chose to do this. But when they had done so, they killed them unexpectedly, thinking that it would suffice for their defense to say: \"But will they treat our sister like a harlot?\"\n\nWe must proceed, then, to what resembles this, and we fashion the theory as well as we can, gathering from all sides what contributes to clarification. So then, extending the discourse concerning Jacob, we have narrated how and in what manner he lived, and which women he took as wives, and of how many children he became father. We said that he married Leah, the eldest of Laban's daughters, and second after her, and not long after, the youngest, Rachel. We affirmed that Leah would be for us a type of the Jewish Synagogue, and Rachel of the Church from the Gentiles. For Leah is interpreted as \"wearying,\" and she had weaker and less beautiful eyes. The Jewish Synagogue has greatly wearied, burdened by the law given through Moses, and does not have strong eyes to see the mystery of our Savior. Rachel was beautiful in form and exceedingly fair. The Church from the Gentiles is very splendid. Dina, then, was the last daughter of Leah.","structure":"narrative","commentary":[{"unit":"background","kind":"background","basis":"background","lemma":"Δίνα","severity":"info","text":"The story of Dina and Shechem (Genesis 34) is a foundational narrative in the Pentateuch, involving the rape of Jacob's daughter and the subsequent violent revenge by her brothers Levi and Simeon.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"term","kind":"term","basis":"glossary","lemma":"Λεία","severity":"info","text":"Leah is interpreted as 'wearying' (κοπιῶσα), a standard etymological gloss in patristic exegesis, linking her name to the toil of the Jewish Synagogue under the Mosaic law.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"term","kind":"term","basis":"glossary","lemma":"Ῥαχὴλ","severity":"info","text":"Rachel is described as 'beautiful in form' (καλὴ τῷ εἴδει), serving as a type of the Church from the Gentiles, a common typological pairing in Cyril's works.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"structure","kind":"structure","basis":"text","lemma":"Ἰτέον δὴ οὖν","severity":"info","text":"This phrase marks a transition from the literal narrative to the typological interpretation, a common structural feature in Cyril's Glaphyra, where he moves from historia to theoria.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"scripture","kind":"scripture","basis":"text","lemma":"Ἀλλ’ ὡσεὶ πόρνῃ χρήσονται τῇ ἀδελφῇ ἡμῶν","severity":"info","text":"This rhetorical question echoes the brothers' justification in Genesis 34:31, though the exact wording is not a direct quotation from the Septuagint but a paraphrase by Cyril.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"reception","kind":"reception","basis":"background","lemma":"Διεπαρθένευσε","severity":"info","text":"The verb 'deflowered' (διεπαρθένευσε) is a strong term for sexual violation, reflecting Cyril's moral condemnation of Shechem's act, consistent with patristic reception of the Dina story as a cautionary tale.","cites":[],"named_sources":[],"dropped_cites":[]}],"ambiguities":["The phrase 'προανέπειθον μὲν τὴν πατρικὴν αὐτοῖς συνελέσθαι περιτομὴν' could be read as 'they first persuaded them to undergo their father's circumcision' (i.e., the circumcision of Hamor) or 'their own father's circumcision' (i.e., Jacob's); the translation opts for the former, but the Greek is ambiguous."],"confidence":"high","notes":[]},{"i":322,"ref":"p322","source":"Τύπος δ’ ἂν γένοιτο καὶ αὕτη τῆς ἐκ περιτομῆς πληθύος, ἢ καὶ ἐν χρόνοις γέγονε τοῖς ἐσχάτοις, καθ’ οὓς ἐνηνθρώπησεν ὁ Μονογενής. Ὅτε τοίνυν ἡ τῶν ἐκ περιτομῆς τελευταία πληθὺς, ἔξω βραχὺ γενομένη τῆς πατρῴας σκηνῆς, τουτέστι, τῶν κατὰ τὸν νόμον ἐθῶν, τοῖς ἐγχωρίοις προσέβαλλεν· ἤγουν ἐπεμίσγετο κατὰ μάθησιν, λέγω δὴ τοῖς ἁγίοις ἀποστόλοις, οὐκ ἔτι μὲν ζῶσιν Ἰουδαϊκῶς, ἐν ὑπολήψει δὲ ὥσπερ γεγονόσι τῶν ἑτερογενῶν· τότε δὴ, τότε νοητῶς διεπαρθενεύετο, τῆς ἐν Χριστῷ πολιτείας καὶ εὐαγγελικῆς τὰ σπέρματα παρ’ αὐτῶν δεχομένη. Ἀλλ’ ἠγανάκτουν πρὸς τοῦτο τῶν Ἰακὼβ παίδων τινὲς Συμεὼν καὶ Λευὶ, τουτέστιν, οἵ τε ἐν ὑπηκόων κείμενοι τάξει, καὶ σὺν αὐτοῖς τὸ ἱερὸν καὶ ἀπόλεκτον γένος. Ἑρμηνεύεται μὲν γὰρ Συμεὼν ὑπακοή· Λευὶ δὲ προσειλημμένος ἢ ἀπόλεκτος. Ὅτι δὲ τοῖς ἀγίοις ἀποστόλοις ἐπεφύοντο δεινῶς οἱ τῆς κατὰ νόμον ἱεροσύνης λαχόντες τὰ αὐχήματα, συνθεόντων αὐτοῖς καὶ λαῶν, πῶς ἔστιν ἀμφιβάλλειν; Ἐπέτριζον δὲ τοὺς ὀδόντας, τῶν ὑπ’ αὐτοῖς γεγονότων τὴν ἐπιστροφὴν καταφθορὰν ὀνομάζοντες, καὶ οἷά τι τῶν ἄγαν ἐκτόπων ἐπιφέροντες ἐγκλημάτων· Ἰδοὺ γὰρ, ἔφασκον, πεπληρώκατε τὴν Ἱερουσαλὴμ τῆς διδαχῆς ὑμῶν. Ἐπειδὴ δὲ κατωνείδιζον ὡς οὐκέτι ζῶντας Ἰουδαϊκῶς, ἐμάνθανον ὅτι τετίμητο παρ’ αὐτοῖς ἡ περιτομή· τὸ διατειχίζον δὲ ὅλως εἰς διαφορὰν οὐδέν· εἴπερ ἕλοιντο νοεῖν τὰ Μωσέως καθ’ ὃν ἔδει τρόπον. Οὐ γὰρ ὁ ἐν τῷ φανερῷ, φησὶ, Ἰουδαῖός ἐστιν, οὐδὲ ἡ ἐν τῷ φανερῷ ἐν σαρκὶ περιτομή· ἀλλ’ ὁ ἐν τῷ κρυπτῷ Ἰουδαῖος, καὶ περιτομὴ καρδίας ἐν πνεύματι, οὐ γράμματι.","english":"This would also be a type of the multitude from the circumcision, which also occurred in the last times, when the Only-begotten became man. So when the final multitude from the circumcision, having gone a little outside the paternal tent—that is, the customs according to the law—attacked the locals, that is, mingled for the sake of learning, I mean with the holy apostles, no longer living as Jews but being regarded as if they were of a different race—then, indeed, then they were spiritually deflowered, receiving from them the seeds of the polity in Christ and of the gospel. But some of the sons of Jacob, Symeon and Levi, were indignant at this—that is, those placed in the order of subjects, and with them the sacred and chosen race. For Symeon is interpreted as \"obedience,\" and Levi as \"added\" or \"chosen.\" And that those who had obtained the boasts of the priesthood according to the law violently attacked the holy apostles, with the peoples running together with them, how can one doubt? They gnashed their teeth, calling the conversion of those under them corruption, and bringing charges as of something utterly outlandish. \"For behold,\" they said, \"you have filled Jerusalem with your teaching.\" And since they reproached them for no longer living as Jews, they learned that circumcision was honored among them, but that there was nothing at all dividing them into difference, if they chose to understand the things of Moses in the proper way. For it is not the one in the visible, he says, who is a Jew, nor is circumcision in the visible in the flesh; but the Jew in the hidden, and circumcision of the heart in spirit, not in letter.","structure":"narrative","commentary":[{"unit":"sense","kind":"sense","basis":"text","lemma":"Τύπος","severity":"info","text":"Cyril introduces Dina's story as a 'type' (τύπος) of the final multitude from the circumcision, interpreting the narrative allegorically as prefiguring early Christian history.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"term","kind":"term","basis":"glossary","lemma":"Συμεὼν","severity":"info","text":"Cyril etymologizes Symeon as 'obedience' (ὑπακοή), a standard patristic interpretation linking the name to the virtue required of the faithful.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"term","kind":"term","basis":"glossary","lemma":"Λευὶ","severity":"info","text":"Levi is interpreted as 'added' or 'chosen' (προσειλημμένος ἢ ἀπόλεκτος), reflecting Cyril's allegorical identification with the priestly class.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"scripture","kind":"scripture","basis":"text","lemma":"περιτομὴ καρδίας","severity":"info","text":"Cyril contrasts visible circumcision with 'circumcision of the heart in spirit, not in letter,' echoing Pauline language (cf. Rom 2:28-29) to argue for spiritual interpretation.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"background","kind":"background","basis":"text","lemma":"ἐνηνθρώπησεν ὁ Μονογενής","severity":"info","text":"The reference to the Only-begotten becoming man (ἐνηνθρώπησεν) situates the typology in the incarnation, a key Christological emphasis in Cyril's works.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"reception","kind":"reception","basis":"text","lemma":"ἐπέτριζον δὲ τοὺς ὀδόντας","severity":"info","text":"The image of opponents 'gnashing their teeth' is a vivid rhetorical trope common in early Christian polemic, depicting Jewish priestly hostility toward apostolic teaching.","cites":[],"named_sources":[],"dropped_cites":[]}],"ambiguities":["The identity of the 'final multitude from the circumcision' is ambiguous: it may refer to Jewish Christians or to a specific group in Cyril's time.","The phrase 'attacked the locals' (προσέβαλλεν) could be read as physical attack or, as Cyril interprets, as mingling for learning."],"confidence":"high","notes":[]},{"i":323,"ref":"p323","source":"Ὁρᾷς ὅπως οἱ δόξαν ἔχοντες ἀλλογενῶν συνεσχηματίζοντο τοῖς Ἰουδαίοις, τὴν ἐν πνεύματι περιτομὴν, καὶ τὸν ἐν τῷ κρυπτῷ περιφέροντες Ἰουδαῖον. Ἀλλὰ καὶ οὕτως ἀπεκτόνασι προανελόντες προφήτας, καὶ αὐτὸν δὲ τὸν Ἐμμανουήλ. Συνετέλεσαν τοίνυν, φησὶν, ἀδικίαν Συμεὼν καὶ Λευὶ, ἐξ αἱρέσεως αὐτῶν· συμπεφωνήκασι γὰρ καὶ συνέβησαν ἀλλήλοις εἰς τὴν κατὰ τῶν ἁγίων ἀδικίαν ὅ τε Συμεὼν καὶ μέν τοι καὶ ὁ Λευὶ, τουτέστι λαοί τε καὶ ἱερεῖς. Τὸ δὲ ἐξ αἱρέσεως αὐτῶν, ἀντὶ τοῦ κατὰ σκέψιν καὶ βούλησιν. Οὐ γὰρ ἔκ γε τοῦ συμβεβηκότος ἁπλῶς τὰ δεινὰ τῶν πεπονθότων κατεσχεδιάζετο, ἀλλ’ οὐδὲ ἀπροβούλευτα τὰ τολμήματα καὶ τὸ ἔκτοπον θράσος· ἀλλ’ ἐκ συνεδρίων αὐτῶν ἐπὶ τὸ δρᾷν ᾔεσαν τὰ παντὸς ἐπέκεινα κακοῦ. Παραιτεῖται δὴ οὖν ὁ θεσπέσιος Ἰακὼβ τὴν ἐπὶ τῷδε σύνθεσιν, τὰς κοινοβουλίας, τὴν σκέψιν. Μὴ γὰρ εἰσέλθοι, φησὶν, ἡ ψυχή μου εἰς βουλὴν αὐτῶν, καὶ ἐπὶ τῇ συστάσει αὐτῶν μὴ ἐρεῖται τὰ ἥπατά μου. Ὅμοιον γὰρ ὡς εἰ λέγοι· μήτε τοῖς τῆς διανοίας ὄμμασιν ἐνατενίσαιμί ποτε ταῖς τοιαῖσδε βουλαῖς, μήτε μὴν εἰς καρδίαν ὅλως παραδεξαίμην πώποτε τὰ παγχάλεπα ταυτὶ τῶν ἠσεβηκότων σκέμματα. Οὕτω καὶ ὁ προφήτης Ἡσαΐας τοὺς τῶν Ἰουδαίων δήμους ταλανίζει, λέγων· Οὐαὶ τῇ ψυχῇ αὐτῶν, διότι βεβούλευνται βουλὴν πονηρὰν, καθ’ ἑαυτῶν εἰπόντες, Δήσωμεν τὸν δίκαιον, ὅτι δύσχρηστος ἡμῖν ἐστι. Ψάλλει δὲ καὶ ὁ Δαβίδ· Μακάριος ἀνὴρ ὃς οὐκ ἐπορεύθη ἐν βουλῇ ἀσεβῶν, καὶ ἐν ὁδῷ ἀμαρτωλῶν οὐκ ἔστη. Καὶ πάλιν· Ἐμίσησα ἐκκλησίαν πονηρευομένων, καὶ μετὰ ἀσεβῶν οὐ μὴ καθίσω. Ἀποφοιτᾷ τοιγαροῦν ὁ θεσπέσιος Ἰακὼβ τῶν Ἰουδαϊκῶν σκεμμάτων·","english":"You see how those who had a reputation among the gentiles were conforming themselves to the Jews, carrying about the circumcision in spirit and the Jew within, in secret. But even so they killed, having first slain prophets, and even Emmanuel himself. So they accomplished, it says, the injustice of Symeon and Levi, by their own choice; for Symeon and Levi, that is, the laity and the priests, agreed and conspired with one another in the injustice against the saints. And \"by their own choice\" means according to design and will. For the terrible things suffered by the victims were not simply brought about by chance, nor were the audacities and extraordinary boldness unplanned; but they went from their councils to commit every evil beyond measure. So the inspired Jacob deprecates the conspiracy in this matter, the common deliberations, the design. \"Let not my soul,\" he says, \"enter into their council, nor let my reins be stirred up at their conspiracy.\" For it is as if he were saying: May I never gaze with the eyes of my mind upon such counsels, nor ever admit into my heart at all these utterly grievous schemes of the impious. Thus also the prophet Isaiah laments the Jewish multitudes, saying: \"Woe to their soul, because they have devised an evil counsel, saying among themselves, Let us bind the righteous man, because he is troublesome to us.\" And David also sings: \"Blessed is the man who has not walked in the council of the impious, and has not stood in the way of sinners.\" And again: \"I have hated the assembly of evildoers, and I will not sit with the impious.\" So the inspired Jacob departs from the Jewish schemes.","structure":"narrative","commentary":[{"unit":"term","kind":"term","basis":"glossary","lemma":"Συμεὼν καὶ Λευὶ","severity":"info","text":"Cyril interprets Symeon and Levi as types of the laity and priests, respectively, who conspire against the saints. This allegorical reading is consistent with his typological method.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"scripture","kind":"scripture","basis":"text","lemma":"Παραιτεῖται δὴ οὖν ὁ θεσπέσιος Ἰακὼβ","severity":"info","text":"Cyril alludes to Jacob's curse on Simeon and Levi in Genesis 49:5-7, but the phrasing 'let not my soul enter into their council' echoes the LXX of Genesis 49:6.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"scripture","kind":"scripture","basis":"text","lemma":"Οὐαὶ τῇ ψυχῇ αὐτῶν","severity":"info","text":"The citation of Isaiah is not verbatim from the LXX; Cyril adapts the prophet's condemnation of the wicked council, possibly conflating Isaiah 3:9-11 with a memory of the binding of the righteous man.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"scripture","kind":"scripture","basis":"text","lemma":"Μακάριος ἀνὴρ ὃς οὐκ ἐπορεύθη ἐν βουλῇ ἀσεβῶν","severity":"info","text":"Cyril quotes Psalm 1:1 (LXX) and Psalm 26:4-5 (LXX) to reinforce the theme of avoiding the councils of the impious. The second citation is from Psalm 26:5.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"background","kind":"background","basis":"background","lemma":"ἐξ αἱρέσεως αὐτῶν","severity":"info","text":"Cyril glosses 'by their own choice' as 'according to design and will', emphasizing premeditation. This reflects a concern to show that the persecution of the saints was deliberate, not accidental.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"reception","kind":"reception","basis":"background","lemma":"τὸν ἐν τῷ κρυπτῷ περιφέροντες Ἰουδαῖον","severity":"info","text":"The phrase 'the Jew within, in secret' anticipates later Christian polemic against crypto-Judaism, a theme in Cyril's anti-Jewish rhetoric.","cites":[],"named_sources":[],"dropped_cites":[]}],"ambiguities":["The identity of 'those who had a reputation among the gentiles' is not specified; Cyril may refer to Jewish Christians or to gentile converts adopting Jewish practices.","The phrase 'having first slain prophets, and even Emmanuel himself' is ambiguous: it could refer to the killing of Old Testament prophets and Christ, or to a typological reading of the Genesis narrative."],"confidence":"high","notes":[]},{"i":324,"ref":"p324","source":"ἐπιλέγει δὲ τὰς αἰτίας, καί φησιν, Ὅτι ἐν τῷ θυμῷ αὐτῶν ἀπέκτειναν ἀνθρώπους, καὶ ἐν τῇ ἐπιθυμίᾳ αὐτῶν ἐνευροκόπησαν ταῦρον. Ἀπεκτόνασι μὲν γὰρ ἁγίους, ὡς ἔφην, ἀνοσίῳ θυμῷ πρὸς ὠμότητα καὶ ἀπανθρωπίαν στρατηγούμενοι, ἀνήνυτον δὲ καὶ ἀκατάσκεπτον ἐπιθυμίαν παντελῶς εἰς νοῦν ἑλόντες οἱ τάλανες, ἐνευροκόπησαν ταῦρον, τουτέστι Χριστόν. Καὶ τίς ἡ ἐπιθυμία, προλαβόντες εἰρήκαμεν. Ἐπεγνωκότες μὲν γὰρ ὅτι κληρονόμος ἐστὶν, ἐπεθύμησαν ἔχειν τὴν κληρονομίαν αὐτοῦ.\n\nγ. Καὶ ὅρα τοῦ λόγου τὴν ἐπιτήρησιν. Ἀπεκτόνασι μὲν γὰρ τοὺς ἀνθρώπους, ἐνευροκόπησαν δὲ τὸν ταῦρον. Θανάτῳ μὲν γὰρ περιβεβλήκασι τοὺς ἁγίους, καὶ μεμενήκασι νεκροὶ τὸν τῆς ἀνστάσεως καιρὸν περιμένοντες. Ἀλλ’ οἷά τις μόσχος ὑπὸ ἀετοῦ νευροκοπούμενος, ὤκλασε μὲν οἱονεί πως εἰς γῆν ὁ Χριστὸς, ἑκὼν ὑπομείνας τὸν τῆς σαρκὸς θάνατον· πλὴν οὐ γέγονε τῷ θανάτῳ κάτοχος· ἀλλ’ εἰ καὶ γέγονε νεκρὸς ὡς ἄνθρωπος, ἀπομεμένηκε ζῶν τῇ τῆς θεότητος φύσει. Ταῦρος δὲ ὁ Χριστός· εὐσθενὲς γὰρ ὅτι μάλιστα τὸ ζῶον, καθαρόν τε καὶ ἱερώτατον. Κύριος δὲ τῶν δυνάμεων ὁ Υἱὸς, ὃς οὐ πεποίηκεν ἁμαρτίαν, ἑαυτὸν δὲ μᾶλλον ἀνέθηκεν ὑπὲρ ἡμῶν εἰς ὀσμὴν εὐωδίας τῷ Θεῷ καὶ Πατρί. Ἀκουέτωσαν τοίνυν οἱ τὸν οὕτω σεπτὸν νευροκοπήσαντες ταῦρον· Ἐπικατάρατος ὁ θυμὸς αὐτῶν, ὅτι αὐθάδης· καὶ ἡ μῆνις αὐτῶν, ὅτι ἐσκληρύνθη. Τί δὴ οὖν ἄρα πεπόνθασιν; Ἐξῴχοντο τῆς ἑαυτῶν, καὶ ἀπολελοίπασι μὲν τὴν ἐνεγκοῦσαν· διεσπάρησαν δὲ καὶ γεγόνασι πανταχοῦ ξένοι, καὶ ἐπήλυδες καὶ περιδεεῖς.","english":"He then states the causes, and says: \"Because in their anger they killed men, and in their desire they hamstrung a bull.\" For they killed the saints, as I said, driven by unholy anger toward cruelty and inhumanity, and the wretches, having taken utterly into their mind an endless and reckless desire, hamstrung a bull, that is, Christ. And what the desire is, we have said before. For having recognized that he is the heir, they desired to have his inheritance.\n\n3. And observe the precision of the account. For they killed the men, but they hamstrung the bull. For they have cast the saints into death, and they remain dead, awaiting the time of the resurrection. But like a calf hamstrung by an eagle, Christ, as it were, sank down to the ground, willingly undergoing the death of the flesh; yet he was not held fast by death. But even if he became dead as a man, he remained alive in the nature of his divinity. And Christ is a bull, for the animal is exceedingly strong, pure, and most sacred. And the Son is the Lord of the powers, who has not committed sin, but rather offered himself for us as a sweet-smelling sacrifice to God the Father. Therefore, let those who hamstrung such a venerable bull hear: \"Cursed is their anger, because it is self-willed; and their wrath, because it was hardened.\" What then have they suffered? They have gone out of their own land, and have left the land that bore them; they have been scattered and have become everywhere strangers, aliens, and fugitives.","structure":"narrative","commentary":[{"unit":"scripture","kind":"scripture","basis":"text","lemma":"Ἐν τῷ θυμῷ αὐτῶν ἀπέκτειναν ἀνθρώπους, καὶ ἐν τῇ ἐπιθυμίᾳ αὐτῶν ἐνευροκόπησαν ταῦρον","severity":"info","text":"Cyril quotes a biblical verse not found in the standard Septuagint or Hebrew Bible; it likely derives from a lost Jewish or Christian apocalyptic source, possibly related to the Testament of the Twelve Patriarchs.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"term","kind":"term","basis":"glossary","lemma":"ταῦρος","severity":"info","text":"Cyril interprets 'bull' (ταῦρος) as a type of Christ, emphasizing strength, purity, and sacrificial offering. This typology is common in patristic exegesis, linking the animal to Christ's atoning death.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"background","kind":"background","basis":"background","lemma":"νευροκοπέω","severity":"info","text":"The verb 'hamstring' (νευροκοπέω) refers to a brutal method of disabling animals by cutting the leg tendons. Cyril uses it metaphorically for Christ's crucifixion, highlighting the violence and the temporary nature of his death.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"structure","kind":"structure","basis":"text","lemma":"γ. Καὶ ὅρα τοῦ λόγου τὴν ἐπιτήρησιν","severity":"info","text":"The section begins with a structural marker (γ.) and a call to observe the precision of the account, indicating a new exegetical move where Cyril contrasts the killing of saints with the hamstringing of the bull (Christ).","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"parallel","kind":"parallel","basis":"text","lemma":"Ἐπικατάρατος ὁ θυμὸς αὐτῶν","severity":"info","text":"The curse formula echoes Deuteronomy 27–28, where curses are pronounced for disobedience. Cyril applies it to the persecutors of Christ, linking their fate to biblical maledictions.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"reception","kind":"reception","basis":"text","lemma":"Ἐξῴχοντο τῆς ἑαυτῶν, καὶ ἀπολελοίπασι μὲν τὴν ἐνεγκοῦσαν· διεσπάρησαν δὲ καὶ γεγόνασι πανταχοῦ ξένοι","severity":"info","text":"Cyril describes the dispersion of the persecutors as a punishment, reflecting the historical fate of the Jewish people after the Bar Kokhba revolt (132–135 CE), a common trope in patristic anti-Jewish polemic.","cites":[],"named_sources":[],"dropped_cites":[]}],"ambiguities":["The source of the quoted verse is uncertain; it may be from a non-canonical text or a paraphrase.","The identity of 'Symeon and Levi' in the previous passage is ambiguous; Cyril interprets them as laity and priests, but the reference may be to the biblical patriarchs."],"confidence":"high","notes":[]},{"i":325,"ref":"p325","source":"Ἀληθὲς γὰρ ὅτι ὥσπερ ὅρνιον ὅταν ἐκπετασθῇ τῆς ἰδίας καλιᾶς, οὕτω καὶ ἄνθρωπος ὅταν ἐκσπασθῇ ἐκ τῶν ἰδίων τόπων. Προσεπειπεῖν δὲ οἶμαι κἀκεῖνο πρέπον, ὅτι τοῖς μὲν τὸν ταῦρον νευροκοπήσασιν εἰς ἀρὰν ἔσται τὸ χρῆμα· τοῖς γε μὴν ἐπηλγηκόσι, καὶ τὸ οὔτω δεινὸν ἀποσειομένοις ἔγκλημα, λύτρον ἔσται καὶ κάθαρσις καὶ ἁμαρτιῶν ἀπόθεσις. Εὑρήσομεν δὲ διὰ τῆς ἐν νόμῳ σκιᾶς, ὅπερ ἔφην γραφόμενον. Ἔχει γὰρ οὕτως ἐν τῷ Δευτερονομίῳ· Ἐὰν δὲ εὑρεθῇ τραυματίας ἐν τῇ γῇ, ἣν Κύριος ὁ Θεός σου δίδωσί σοι κληρονομῆσαι, πεπτωκὼς ἐν τῷ πεδίῳ, καὶ οὐκ οἴδασι τὸν πατάξαντα, ἐξελεύσεται ἡ γερουσία σου, καὶ οἱ κριταί σου, καὶ ἐκμετρήσουσιν ἐπὶ τὰς πόλεις τὰς κύκλῳ τοῦ τραυματίου, καὶ ἔσται ἡ πόλις ἡ ἐγγίζουσα τῷ τραυματίᾳ. Καὶ λήψεται ἡ γερουσία τῆς πόλεως ἐκείνης δάμαλιν ἐκ βοῶν, ἥτις οὐκ εἴργασται, καὶ ἤτις οὐχ εἵλκυσε ζυγόν· καὶ καταβιβάσουσιν ἡ γερουσία τῆς πόλεως ἐκείνης τὴν δάμαλιν εἰς φάραγγα τραχεῖαν, ἥτις οὐκ εἴργασται, οὐδὲ σπείρεται, καὶ νευροκοπήσουσι τὴν δάμαλιν ἐν τῇ φάραγγι, καὶ προσελεύσονται οἱ ἱερεῖς οἱ Λευῖται, ὅτι αὐτοὺς ἐπελέξατο Κύριος ὁ Θεός σου παρεστηκέναι αὐτῷ, καὶ εὐλογεῖν ἐπὶ τῷ ὀνόματι αὐτοῦ, καὶ ἐπὶ τῷ στόματι αὐτῶν ἔσται πᾶσα ἀντιλογία καὶ πᾶσα ἁφή. Καὶ πᾶσα ἡ γερουσία τῆς πόλεως ἐκείνης, οἱ ἐγγίζοντες τῷ τραυματίᾳ, νίψονται τὰς χεῖρας ἐπὶ τὴν κεφαλὴν τῆς δαμάλεως τῆς νενευροκοπημένης ἐν τῇ φάραγγι, καὶ ἀποκριθέντες ἐροῦσιν· Αἱ χεῖρες ἡμῶν οὐκ ἐξέχεαν τὸ αἷμα τοῦτο, καὶ οἱ ὀφθαλμοὶ ἡμῶν οὐχ ἑωράκασιν.","english":"For it is true that just as a bird when it flies out of its own nest, so also a man when he is torn away from his own places. And I think it is fitting to add this as well, that for those who hamstrung the bull, the matter will be a curse; but for those who have grieved and who shake off so terrible an accusation, it will be a ransom and a purification and a deposition of sins. And we will find through the shadow in the law what I said being written. For it is thus in Deuteronomy: \"But if a wounded man is found in the land which the Lord your God gives you to inherit, having fallen in the plain, and they do not know the one who struck him, your council of elders and your judges shall go out and measure to the cities around the wounded man, and the city nearest to the wounded man shall be. And the council of elders of that city shall take a heifer from the cattle, which has not worked and which has not drawn a yoke; and the council of elders of that city shall bring the heifer down into a rough ravine, which has not been worked nor sown, and they shall hamstring the heifer in the ravine, and the Levite priests shall approach, because the Lord your God has chosen them to stand before him and to bless in his name, and in their mouth shall be every dispute and every touch. And the entire council of elders of that city, those nearest to the wounded man, shall wash their hands over the head of the heifer that has been hamstrung in the ravine, and answering they shall say: 'Our hands did not shed this blood, and our eyes did not see.'","structure":"narrative","commentary":[{"unit":"scripture","kind":"scripture","basis":"text","lemma":"Ἐὰν δὲ εὑρεθῇ τραυματίας ...","severity":"info","text":"Cyril quotes a long passage from Deuteronomy (21:1-6 LXX) concerning the ritual of the heifer for an unsolved murder. The citation is not verbatim from the standard LXX but appears adapted or paraphrased.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"term","kind":"term","basis":"text","lemma":"νευροκοπήσουσι","severity":"info","text":"The verb νευροκοπέω (hamstring) is used both for the bull in the earlier allegory and for the heifer in the Deuteronomy ritual. Cyril exploits this lexical link to connect the two passages typologically.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"background","kind":"background","basis":"text","lemma":"δάμαλιν","severity":"info","text":"The heifer (δάμαλις) in the Deuteronomy ritual is a young cow that has never worked. The LXX text prescribes its slaughter in an uncultivated ravine as a purification rite for an unsolved murder.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"structure","kind":"structure","basis":"text","lemma":"","severity":"info","text":"Cyril moves from a general allegorical statement (the bull as Christ) to a specific legal citation from Deuteronomy, which he treats as a 'shadow' (σκιά) prefiguring the Christian mystery of ransom and purification.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"reception","kind":"reception","basis":"text","lemma":"","severity":"info","text":"Cyril reads the heifer ritual as a type of Christ's sacrifice: the hamstrung heifer represents Christ, and the hand-washing of the elders symbolizes the cleansing from sin. This typological exegesis is characteristic of Alexandrian commentary.","cites":[],"named_sources":[],"dropped_cites":[]}],"ambiguities":["The Greek text of the Deuteronomy citation differs in several details from the standard LXX; it is unclear whether Cyril is quoting from memory, using a variant manuscript, or paraphrasing for rhetorical effect."],"confidence":"high","notes":[]},{"i":326,"ref":"p326","source":"Ἵλεως γενοῦ, Κύριε, τῷ λαῷ σου Ἰσραὴλ, οὓς ἐλυτρώσω ἐκ γῆς Αἰγύπτου, ἵνα μὴ γένηται αἷμα ἀναίτιον ἐν τῷ λαῷ σου Ἰσραὴλ, καὶ ἐξιλασθήσεται αὐτοῖς τὸ αἷμα. Σὺ δὲ ἐξαρεῖς τὸ αἷμα τὸ ἀναίτιον ἐξ ὑμῶν αὐτῶν. Ἀλλ’ εἰρήσεται μὲν κατὰ καιροὺς εἰς ἕκαστα λεπτῶς, πλὴν ἐκεῖνό φαμεν. Σύνες ὅπως ἑαυτοὺς ἀπαλλάττουσί τινες τῶν ἐφ’ αἵματι κατηγορημάτων, ἀνατυπούσης ἡμῖν τῆς δαμάλεως ἐφ’ ἑαυτῇ τὸν Ἐμμανουήλ. Χρῆναι γὰρ οἶμαι δεῖν ἑαυτοὺς ἀπαλλάττοντας λέγειν· Αἱ χεῖρες ἡμῶν οὐκ ἐξέχεαν τὸ αἷμα τοῦτο. Ἀλλ’ ὅ γε τῶν Ἰουδαίων δῆμος οὐχὶ τοῦτό ποτε διακεκραγὼς ἁλώσεται. Τετολμήκασι δὲ μᾶλλον εἰπεῖν νευροκοποῦντες τὸν μόσχον, Αἱ χεῖρες ἡμῶν ἐξέχεαν τὸ αἷμα τοῦτο. Ἕτερον γὰρ, οἶμαι, παρὰ τοῦτό ἐστιν οὐδὲν τὸ ἀσυνέτως εἰπεῖν ἐπὶ Χριστῷ· Τὸ αἷμα αὐτοῦ ἐφ’ ἡμᾶς, καὶ ἐπὶ τὰ τέκνα ἡμῶν.\n\nΠερὶ τοῦ Ἰούδα.\n\nἸούδα, σὲ αἰνέσουσιν οἱ ἀδελφοί σου. Αἱ χεῖρές σου ἐπὶ νώτου τῶν ἐχθρῶν σου. Προσκυνήσουσί σοι οἱ υἱοὶ τοῦ πατρός σου. Σκύμνος λέοντος Ἰούδα· ἐκ βλαστοῦ, υἱέ μου, ἀνέβης, ἀναπεσὼν ἐκοιμήθης ὡς λέων, καὶ ὡς σκύμνος. Τίς ἐγερεῖ αὐτόν· Οὐκ ἐκλείψει ἄρχων ἐξ Ἰούδα, καὶ ἡγούμενος ἐκ τῶν μηρῶν αὐτοῦ, ἕως ἂν ἔλθῃ τὰ ἀποκείμενα αὐτῷ. Καὶ αὐτὸς προσδοκία ἐθνῶν. Δεσμεύων πρὸς ἄμπελον τὸν πῶλον αὐτοῦ, καὶ τῇ ἕλικι τὸν πῶλον τῆς ὄνου αὐτοῦ. Πλυνεῖ ἐν οἴνῳ τὴν στολὴν αὐτοῦ, καὶ ἐν αἵματι σταφυλῆς τὴν περιβολὴν αὐτοῦ. Χαροποὶ οἱ ὀφθαλμοὶ αὐτοῦ ἀπὸ οἴνου, καὶ λευκοὶ οἱ ὀδόντες αὐτοῦ ἢ γάλα.","english":"Be gracious, O Lord, to your people Israel, whom you redeemed from the land of Egypt, that no innocent blood may be shed among your people Israel, and the blood shall be expiated for them. But you will remove the innocent blood from yourselves. Yet it will be spoken in due time concerning each matter in detail, but we say this. Understand how some free themselves from accusations of bloodshed, as the heifer typifies for us the Emmanuel upon herself. For I think it necessary that those who free themselves should say: Our hands did not pour out this blood. But the Jewish people will never be convicted of having cried out this. Rather, they have dared to say, while hamstringing the calf, Our hands poured out this blood. For there is, I think, nothing other than this in speaking senselessly concerning Christ: His blood is upon us and upon our children.\n\nConcerning Judah.\n\nJudah, your brothers will praise you. Your hands are upon the backs of your enemies. The sons of your father will bow down to you. A lion's cub of Judah; from a shoot, my son, you arose, and having fallen back you slept like a lion, and like a cub. Who will rouse him? A ruler will not fail from Judah, nor a leader from his thighs, until what is reserved for him comes. And he himself is the expectation of nations. Binding his foal to the vine, and the foal of his donkey to the tendril. He will wash his garment in wine, and his cloak in the blood of the grape. His eyes are bright from wine, and his teeth are whiter than milk.","structure":"narrative","commentary":[{"unit":"sense","kind":"sense","basis":"text","lemma":"Ἡλεως γενοῦ, Κύριε, τῷ λαῷ σου Ἰσραὴλ","severity":"info","text":"Cyril presents a prayer-like address to God on behalf of Israel, framing the subsequent discussion of blood-guilt and expiation within a liturgical or rhetorical plea.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"scripture","kind":"scripture","basis":"text","lemma":"ἐξιλασθήσεται αὐτοῖς τὸ αἷμα","severity":"info","text":"The phrase echoes Levitical language of expiation (ἐξιλασμός) for bloodshed, likely alluding to the ritual of the red heifer (Num 19) or the scapegoat (Lev 16).","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"term","kind":"term","basis":"glossary","lemma":"δαμάλεως","severity":"info","text":"δαμάλεως (heifer) is a key typological term: Cyril interprets the heifer as a type (ἀνατυπούσης) of Christ (Ἐμμανουήλ), a standard Alexandrian allegorical move.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"background","kind":"background","basis":"background","lemma":"νευροκοποῦντες τὸν μόσχον","severity":"info","text":"νευροκοποῦντες (hamstringing) refers to a violent act of slaughter, possibly a ritual or polemical practice; Cyril contrasts this with the Jewish claim of innocence.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"reception","kind":"reception","basis":"text","lemma":"Περὶ τοῦ Ἰούδα","severity":"info","text":"The section heading introduces a separate oracular blessing of Judah, likely drawn from a lost Jewish or Christian source, and Cyril uses it to develop messianic typology.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"scripture","kind":"scripture","basis":"text","lemma":"Σκύμνος λέοντος Ἰούδα","severity":"info","text":"This phrase echoes the blessing of Judah in Genesis 49:9 (LXX) and later messianic prophecies, linking the lion cub to royal and Davidic imagery.","cites":[],"named_sources":[],"dropped_cites":[]}],"ambiguities":["The source of the blessing of Judah (Περὶ τοῦ Ἰούδα) is unclear: it may be a citation from a lost Jewish apocalypse or a Christian composition; the text does not specify.","The phrase 'His blood is upon us and upon our children' may be a direct quotation from a Jewish or Christian liturgical formula, but its exact origin is uncertain."],"confidence":"high","notes":[]},{"i":327,"ref":"p327","source":"Σαφὴς εὖ μάλα τῆς εὐλογίας ἡμῖν ἔν γε τουτοισὶ διαφαίνεται ὁ τρόπος, τῆς τοῦ Σωτῆρος ἡμῶν οἰκονομίας τὴν προαγόρευσιν τοῖς ἀκροωμένοις εἰσκεκομικώς. Προκαταβάλλεται δὲ ὥσπερ ταῖς εὐφημίαις ἀρχὴν, τήν τε τοῦ ὀνόματος σημασίαν, καὶ μέν τοι τὸ προὖχον ἐν δόξῃ παρὰ τὰς ἑτέρας τῆς Ἰούδα φυλῆς. Εἰ γὰρ δή τις ἕλοιτο διατρανοῦν τὸν Ἰούδα φωνὴν ἤτοι τοὔνομα, διερμηνεύσειεν ἂν αἶνον, ἢ ὕμνησιν, ἢ ὑμνούμενον. Ἔχει δὲ ὁ λόγος τὴν ἀναφορὰν, εἰς τὸν ἐκ τῆς Ἰούδα φυλῆς τὸν κατὰ σάρκα Χριστόν. Πέφηνε γὰρ ἐξ Ἰούδα, καὶ Ἰεσσαὶ, καὶ Δαβὶδ, καὶ ἡ πρὸς τὴν τῆς σαρκὸς γένεσιν παραληφθεῖσα Παρθένος. Προαναθρήσας δὴ οὖν ὁ προφήτης εἰς τὸν ἐκ τῆς Ἰούδα φυλῆς, ἀληθὲς ὄνομά σοι, φησὶ, καθὰ καὶ αὐτὴ τῶν πραγμάτων ἡ δύναμις ἐνδείξειεν ἄν. Ἔσῃ γὰρ ὑμνητὸς, καὶ τὴν τῷ Θεῷ πρέπουσαν ἀποίσεις δόξαν. Ἁρμόσει γὰρ ἂν οὐχ ἑτέρῳ τὸ δοξολογεῖσθαι πρέπειν, πλὴν ὅτι μόνῳ τῷ γε ἀληθῶς ὄντι τε καὶ ἐγνωσμένῳ Θεῷ. Εἰ γὰρ πέφηνας ἄνθρωπος, καὶ κεκένωκας ἑαυτὸν, ἀλλ’ οὖν ἔσῃ γνώριμος σεπτὸς καὶ ἀοίδιμος. Οἱ δὲ ἀδελφοὶ διὰ τὸ ἀνθρώπινον οὐχ ὡς ἀνθρώπῳ προσκείσονται, ἀλλ’ ἐν ἀδελφοῖς τεθέντα κατακροτήσουσιν ὡς Δεσπότην, ὑμνήσουσιν ὡς δημιουργὸν, καίτοι τελοῦντα μετ’ αὐτῶν ἐν κτίσμασιν ἐπιγνώσονται τὸν τῶν ὅλων βασιλέα καὶ Κύριον, καίτοι τῇ τοῦ δούλου μορφῇ κατεσκιασμένον. Ὅτι δὲ ἁπάντων κρατήσει τῶν ἀνθεστηκότων, καὶ περιέσται ῥᾳδίως ὁ Ἐμμανουὴλ τῶν ἐχθρῶν, προανεφώνει, λέγων· Αἱ χεῖρές σου ἐπὶ νώτου τῶν ἐχθρῶν σου. Τοῦτο καὶ αὐτὸς διὰ φωνῆς τοῦ Δαβὶδ προκεχρησμῴδηκεν ὁ Χριστός. Ἔφη γάρ·","english":"The manner of the blessing is very clear to us in these words, as he has introduced to his hearers the proclamation of our Savior's economy. He lays down a beginning, as it were, with praises, both the significance of the name and the preeminence in glory beyond the other tribes of Judah. For if one should choose to clarify the name Judah, whether the sound or the word itself, he would interpret it as praise, or hymn, or the one hymned. And the reference of the word is to Christ according to the flesh, who is from the tribe of Judah. For he appeared from Judah, and Jesse, and David, and the Virgin who was taken for the generation of the flesh. Having thus looked beforehand at the one from the tribe of Judah, the prophet says, \"A true name for you,\" as the very force of things would indicate. For you will be hymned, and you will bear the glory befitting God. For it would be fitting for no other to be glorified except only the one who is truly and known as God. For even if you have appeared as a man and emptied yourself, yet you will be known, revered, and celebrated. And the brothers, because of the human element, will not cling to you as a man, but will acclaim you as a Master placed among brothers, will hymn you as Creator, and will recognize you as the King and Lord of all, even though you are among them among creatures, even though overshadowed by the form of a servant. And that Emmanuel will prevail over all who oppose him and easily overcome his enemies, he proclaimed beforehand, saying, \"Your hands are upon the backs of your enemies.\" This Christ himself also foretold through the voice of David. For he said:","structure":"narrative","commentary":[{"unit":"sense","kind":"sense","basis":"text","lemma":"Σαφὴς εὖ μάλα τῆς εὐλογίας ἡμῖν ἔν γε τουτοισὶ διαφαίνεται ὁ τρόπος","severity":"info","text":"Cyril states that the manner of the blessing is very clear, referring to the preceding passage where Moses blesses the Levites. The blessing is interpreted as a prophecy of Christ's economy.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"term","kind":"term","basis":"glossary","lemma":"Ἰούδα","severity":"info","text":"Cyril etymologizes 'Judah' as αἶνος (praise), ὕμνησις (hymn), or ὑμνούμενος (the one hymned). This etymology is common in patristic literature, linking the tribe to Christ as the object of praise.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"scripture","kind":"scripture","basis":"text","lemma":"Αἱ χεῖρές σου ἐπὶ νώτου τῶν ἐχθρῶν σου","severity":"info","text":"Cyril cites a scriptural phrase, 'Your hands are upon the backs of your enemies,' as a prophecy of Emmanuel's victory. This likely echoes Psalm 47:3 (LXX) or a similar military metaphor, though the exact source is not identified in the passage.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"background","kind":"background","basis":"text","lemma":"τῆς τοῦ Σωτῆρος ἡμῶν οἰκονομίας","severity":"info","text":"The 'economy of our Savior' refers to the incarnation and redemptive work of Christ. Cyril reads the Old Testament blessing as a typological prophecy of Christ's human lineage from Judah, Jesse, David, and the Virgin Mary.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"structure","kind":"structure","basis":"text","lemma":"Προκαταβάλλεται δὲ ὥσπερ ταῖς εὐφημίαις ἀρχὴν","severity":"info","text":"Cyril structures his commentary by noting that the prophet lays a foundation with praises, beginning with the name's significance and Judah's preeminence. This rhetorical move introduces the typological interpretation of Christ.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"reception","kind":"reception","basis":"text","lemma":"Πέφηνε γὰρ ἐξ Ἰούδα, καὶ Ἰεσσαὶ, καὶ Δαβὶδ, καὶ ἡ πρὸς τὴν τῆς σαρκὸς γένεσιν παραληφθεῖσα Παρθένος","severity":"info","text":"Cyril affirms Christ's descent from Judah, Jesse, David, and the Virgin, reflecting the standard Christian genealogy in Matthew 1 and Luke 3. This reception of Old Testament tribal history as Christological prophecy is typical of Alexandrian exegesis.","cites":[],"named_sources":[],"dropped_cites":[]}],"ambiguities":["The phrase 'Αἱ χεῖρές σου ἐπὶ νώτου τῶν ἐχθρῶν σου' is not a direct quotation from a known canonical verse; it may be a paraphrase or a conflation of several passages. The reading taken is that it is a prophetic utterance attributed to David, but its exact source remains unclear."],"confidence":"high","notes":[]},{"i":328,"ref":"p328","source":"Ὅτι καταδιώξω τοὺς ἐχθρούς μου, καὶ καταλήψομαι αὐτοὺς, καὶ οὐκ ἀποστραφήσομαι, ἕως ἂν ἐκλίπωσιν. Ἐκθλίψω αὐτοὺς, καὶ οὐ μὴ δύνωνται στῆναι· πεσοῦνται ὑπὸ τοὺς πόδας μου Οὐκοῦν ἐπὶ νώτου τῶν ἐχθρῶν αἱ χεῖρες ἔσονται, φησὶν, ὡς διώκοντος μᾶλλον ἢ φεύγοντος· οὐχ ὡς πληττομένου μᾶλλον, ἀλλ’ ὡς αὐτοῦ καταπαίοντος. Ἀληθὲς γὰρ τὸ ἐν βίβλῳ τῶν Ψαλμῶν ὑμνούμενον, ὅτι Οὐκ ὠφελήσει ἐχθρὸς ἐν αὐτῷ, καὶ υἱὸς ἀνομίας οὐ προσθήσει τοῦ κακῶσαι αὐτόν. Εἰ γὰρ καὶ αὐτὸς δίδωσιν ἡμῖν πατεῖν ἐπάνω ὄφεων καὶ σκορπίων, καὶ ἐπὶ πᾶσαν τὴν δυνάμιν τοῦ ἐχθροῦ, πῶς οὐκ ἀναγκαῖον ὁμολογεῖν ὅτι πρὸ ἡμῶν αὐτὸς ὑπὸ χεῖρας κειμένους ἕξει τοὺς ἀντεξάγειν ἐθέλοντας, καὶ ἀνοσίως ἀντεγειρομένους; Ὅτι τοίνυν τὸ φεύγειν οὐκ οἶδε, διώκειν δὲ μᾶλλον, καὶ ὧν ἂν βούλοιτο κρατεῖν, καὶ τοῦτο ἀμογητί· νενίκηκε γὰρ τὸν κόσμον· προκαταμεμήνυκε λέγων ὁ θεσπέσιος Ἰακώβ· Αἱ χεῖρές σου ἐπὶ νώτου τῶν ἐχθρῶν σου, καὶ προσκυνήσουσί σοι οἱ υἱοὶ τοῦ πατρός σου. Καὶ τίς ἂν νοοῖτο πάλιν ἡ διαφορὰ τῶν αἰνούντων ἀδελφῶν, καὶ τῶν τοῦ πατρὸς υἱῶν, οἳ τοῖς προσκυνοῦσι συντετάξονται; Πῶς οὐκ ἀναγκαῖον εἰπεῖν; Ἐπεγράφετο τοίνυν εἰς πατέρα τῷ Χριστῷ καίτοι πατὴρ κατὰ ἀλήθειαν οὐκ ὢν ὁ μακάριος Ἰωσήφ. Ἦσαν δὲ αὐτῷ υἱοὶ καὶ θυγατέρες ἐκ πρώτων γάμων. Ἐπειδὴ δὲ ἦσαν τάχα που καὶ συνέστιοι τῷ Χριστῷ, σημεῖα ποιοῦντα βλέποντες, καὶ οὐ σφόδρα τοῖς νομικοῖς εἴκοντα νεύμασι διά τοι τὸ εἰς τροφὰς ἀδιάφορον, καὶ τὸ μὴ λίαν ἑλέσθαι τιμᾷν τὴν ἐν Σαββάτοις ἀργίαν· ἔφασκε γάρ· Οὐ τὸ εἰσερχόμενον εἰς τὸ στόμα κοινοῖ τὸν ἄνθρωπον·","english":"That I will pursue my enemies, and I will overtake them, and I will not turn back until they perish. I will crush them, and they will not be able to stand; they will fall under my feet. Therefore, the hands will be upon the back of the enemies, he says, as of one pursuing rather than fleeing; not as of one being struck, but as of one striking them down. For the hymn in the book of Psalms is true, that an enemy will not prevail against him, and a son of lawlessness will not add to harm him. For if he himself gives us to tread upon serpents and scorpions, and upon the entire power of the enemy, how is it not necessary to confess that before us he himself will have those who wish to oppose him and are impiously rising up lying under his hands? That therefore he does not know how to flee, but rather to pursue, and to take hold of whomever he wishes, and this without effort—for he has conquered the world—the divine Jacob has already indicated beforehand, saying: Your hands are upon the back of your enemies, and the sons of your father will bow down to you. And who again would be understood as the difference between the praising brothers and the sons of the father, who will be ranked among those who bow down? How is it not necessary to say? The blessed Joseph was then designated as father to Christ, although he was not truly a father. And he had sons and daughters from a first marriage. Since they were perhaps also table-companions with Christ, seeing signs and not yielding very much to legal precepts because of their indifference regarding foods and their not choosing to honor the Sabbath rest greatly—for he said: What enters the mouth does not defile a person.","structure":"narrative","commentary":[{"unit":"scripture","kind":"scripture","basis":"text","lemma":"Οὐκ ὠφελήσει ἐχθρὸς ἐν αὐτῷ, καὶ υἱὸς ἀνομίας οὐ προσθήσει τοῦ κακῶσαι αὐτόν","severity":"info","text":"Cyril quotes Psalm 89:22 (LXX) to support the claim that the enemy cannot harm the righteous. The citation is introduced as a hymn from the book of Psalms.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"scripture","kind":"scripture","basis":"text","lemma":"Αἱ χεῖρές σου ἐπὶ νώτου τῶν ἐχθρῶν σου, καὶ προσκυνήσουσί σοι οἱ υἱοὶ τοῦ πατρός σου","severity":"info","text":"Cyril attributes this saying to the divine Jacob, likely a paraphrase of Genesis 49:8 or a related blessing. The exact source is not given in the passage.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"background","kind":"background","basis":"text","lemma":"Ἐπεγράφετο τοίνυν εἰς πατέρα τῷ Χριστῷ καίτοι πατὴρ κατὰ ἀλήθειαν οὐκ ὢν ὁ μακάριος Ἰωσήφ","severity":"info","text":"Cyril notes that Joseph was designated as father to Christ but was not a true father, reflecting early Christian typology where Joseph is seen as a foster father. This aligns with patristic exegesis of the Joseph narrative.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"background","kind":"background","basis":"text","lemma":"τὸ μὴ λίαν ἑλέσθαι τιμᾷν τὴν ἐν Σαββάτοις ἀργίαν","severity":"info","text":"Cyril mentions indifference to Sabbath rest among Joseph's children, possibly reflecting early Christian debates about Jewish law observance. This may echo tensions in the early church over Sabbath practices.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"structure","kind":"structure","basis":"text","lemma":"Οὐκοῦν ἐπὶ νώτου τῶν ἐχθρῶν αἱ χεῖρες ἔσονται","severity":"info","text":"Cyril transitions from a direct quotation of Jacob's blessing to an exegetical interpretation, using 'therefore' to link the scriptural text to the theme of Christ's victorious pursuit.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"caution","kind":"caution","basis":"text","lemma":"Ἐκθλίψω αὐτοὺς, καὶ οὐ μὴ δύνωνται στῆναι· πεσοῦνται ὑπὸ τοὺς πόδας μου","severity":"caution","text":"The Greek text here may be a paraphrase or conflation of several Old Testament passages; the exact source is unclear. The phrase 'they will fall under my feet' is not a direct biblical citation.","cites":[],"named_sources":[],"dropped_cites":[]}],"ambiguities":["The phrase 'sons of the father' (οἱ υἱοὶ τοῦ πατρός) is ambiguous: it may refer to Joseph's biological sons or to a typological group. Cyril seems to distinguish them from the 'praising brothers' but does not clarify the identity.","The reference to 'what enters the mouth does not defile a person' is unattributed; it may be a saying of Christ or a proverbial statement, but its source is not given."],"confidence":"high","notes":[]},{"i":329,"ref":"p329","source":"καὶ ὅτι Κύριός ἐστι τοῦ Σαββάτου ὁ Υἱὸς τοῦ ἀνθρώπου· ἐμερίζοντο τῇ γνώμῃ, καὶ οὔτε τιμᾷν ὁλοτρόπως ἤθελον, διά γε τὸ δοκεῖν οὐκ ἀπλημμελῶς ἔχειν αὐτῷ τὰ περὶ τὸν νόμον, οὔτε μὴν ἀθαύμαστον ἐᾷν ἠξίουν τὸν οὔτω λαμπρόν. Καὶ γοῦν προσῄεσαν αὐτῷ ποτε λέγοντες ἐναργῶς· Εἰ ταῦτα ποιεῖς, φανέρωσον σεαυτὸν τῷ κόσμῳ. Οὐδεὶς γάρ τι ἐν κρυπτῷ ποιεῖ, καὶ ζητεῖ αὐτὸς ἐν παῤῥησίᾳ εἶναι. Προσέθηκε δὲ τούτοις ὁ εὐαγγελιστής· Οὐδὲ γὰρ οἱ ἀδελφοὶ αὐτοῦ ἐπίστευον εἰς αὐτόν. Ἀλλ’ οἱ ταῦτα λέγοντες ἐν ἀρχαῖς, προϊόντος τοῦ χρόνου πεπιστεύκασιν. Πεπληροφόρηνται γὰρ ὅτι καὶ Θεὸς κατὰ φύσιν ἐστὶ, καὶ εἰ γέγονεν ἐν σαρκὶ, καὶ πέφηνεν ἄνθρωπος. Τοῦτό τοι καὶ ὁ μακάριος προφήτης Ἱερεμίας, προεγνωκὼς ἐν πνεύματι, πρὸς αὐτόν φησι τὸν Ἐμμανουήλ· Ὅτι καὶ οἱ ἀδελφοί σου, καὶ ὁ οἶκος τοῦ πατρός σου, καὶ οὖτοι ἠθέτησάν σε, καὶ αὐτοὶ ἐβόησαν ἐκ τῶν ὀπίσω σου. Ἐπισυνήχθησαν, μὴ πιστεύσῃς εἰς αὐτοὺς, ὅτι λαλήσουσι πρὸς σὲ κακά. Οἱ γὰρ πάλαι τοῖς ἄλλοις ὁμοῦ κατακεκραγότες αὐτοῦ, συνηνέχθησαν ἐν πίστει, χρηστὰ λελαλήκασι περὶ αὐτοῦ. Ἰάκωβος γοῦν ὁ μακάριος ταῖς δώδεκα φυλαῖς ἐπιστέλλει λέγων· Ἰάκωβος Θεοῦ καὶ Κυρίου Ἰησοῦ Χριστοῦ δοῦλος. Οὐκοῦν αἰνέσουσιν ὡς Θεὸν καὶ οἱ διὰ πίστεως καὶ ἁγιασμοῦ τοῦ διὰ πίστεως κεκλημένοι πρὸς ἀδελφότητα· προσκυνήσουσι δὲ οὐδὲν ἧττον καὶ οἱ τοῦ πατρὸς υἱοί. Πρόδηλον δὲ ὅτι οἱ προσκυνοῦντες αἰνέσουσι, καὶ οἱ τὸν αἶνον ὑφαίνοντες, οὐδὲν ἧττον ἔσονται προσκυνηταί.","english":"And that the Lord of the Sabbath is the Son of Man. They were divided in opinion, and they neither wished to honor him wholeheartedly, because it seemed that his conduct regarding the law was not without fault, nor did they deem it right to leave unadmired one so illustrious. And so they once approached him, saying plainly, \"If you do these things, reveal yourself to the world. For no one does anything in secret and seeks to be in the open.\" And the evangelist added to this, \"For not even his brothers believed in him.\" But those who said these things in the beginning, as time went on, came to believe. For they were fully persuaded that he is God by nature, and that he was born in the flesh and appeared as man. This indeed the blessed prophet Jeremiah, having foreknown in spirit, says to Emmanuel himself: \"That even your brothers and your father's house, even they rejected you, and they cried out from behind you. They gathered together; do not trust them, for they will speak evil against you.\" For those who once, together with others, had cried out against him, were gathered together in faith and spoke well of him. Thus the blessed James writes to the twelve tribes, saying, \"James, a servant of God and of the Lord Jesus Christ.\" Therefore, those who are called to brotherhood through faith and through the sanctification that comes through faith will praise him as God; and the sons of the father will worship him no less. And it is evident that those who worship will praise him, and those who weave praise will be no less worshipers.","structure":"narrative","commentary":[{"unit":"scripture","kind":"scripture","basis":"text","lemma":"Κύριός ἐστι τοῦ Σαββάτου","severity":"info","text":"Cyril identifies the Son of Man as 'Lord of the Sabbath,' a phrase not directly from the New Testament but likely alluding to Jesus' lordship over the Sabbath (cf. Mark 2:28).","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"scripture","kind":"scripture","basis":"text","lemma":"Οὐδὲ γὰρ οἱ ἀδελφοὶ αὐτοῦ ἐπίστευον εἰς αὐτόν","severity":"info","text":"Cyril cites John 7:5 (or a variant tradition) where the evangelist notes that even Jesus' brothers did not believe in him initially.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"scripture","kind":"scripture","basis":"text","lemma":"Ὅτι καὶ οἱ ἀδελφοί σου, καὶ ὁ οἶκος τοῦ πατρός σου, καὶ οὖτοι ἠθέτησάν σε","severity":"info","text":"Cyril adapts Jeremiah 12:6-7, where the prophet speaks of the rejection of Emmanuel, applying it to Christ's rejection by his own family.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"scripture","kind":"scripture","basis":"text","lemma":"Ἰάκωβος Θεοῦ καὶ Κυρίου Ἰησοῦ Χριστοῦ δοῦλος","severity":"info","text":"Cyril quotes James 1:1 (or a traditional opening of the Epistle of James), where James identifies himself as a servant of God and of the Lord Jesus Christ.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"background","kind":"background","basis":"text","lemma":"Ἐμμανουήλ","severity":"info","text":"Cyril uses 'Emmanuel' as a Christological title, drawing on Isaiah 7:14 and its interpretation in early Christian exegesis as a prophecy of Christ.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"reception","kind":"reception","basis":"text","lemma":"προσκυνοῦντες","severity":"info","text":"Cyril emphasizes that those who worship Christ as God will also praise him, reflecting the liturgical and theological integration of worship and praise in early Christian practice.","cites":[],"named_sources":[],"dropped_cites":[]}],"ambiguities":["The Greek phrase 'Κύριός ἐστι τοῦ Σαββάτου' is ambiguous: it may refer to Christ as Lord over the Sabbath day or as Lord of the Sabbath (the seventh day). Cyril's context suggests the latter, aligning with Christ's divine authority.","The identity of 'οἱ ἀδελφοὶ αὐτοῦ' is ambiguous: it could refer to Jesus' biological brothers (James, Joses, etc.) or to spiritual brothers (disciples). Cyril takes it literally as family members."],"confidence":"high","notes":[]},{"i":330,"ref":"p330","source":"Καὶ γάρ ἐστι σκύμνος λέοντος ἐξ Ἰούδα Χριστὸς, Υἱὸς ὢν Θεοῦ πάντα ἰσχύοντος, ᾧ τὸ ἀμαχὶ πρόσεστι νικᾷν καὶ τὸ μόνῳ δύνασθαι καταπλήττειν λόγῳ τοὺς ἀνθεστηκότας· ὡς γάρ φησιν ὁ προφήτης· Λέων ἐρεύξεται, καὶ τίς οὐ φοβηθήσεται; Σκύμνος οὖν λέοντος ὁ Χριστός· καθάπερ ἀπὸ βλαστοῦ καὶ ἐκ ῥίζης εὐγενοῦς ἀναφὺς, τῆς ἁγίας Παρθένου. Καὶ γάρ ἐστιν αὐτὸς ἡ τῆς δυνάμεως ῥάβδος, ἢν ἐκ Σιὼν ἡμῖν ἀπέστειλεν ὁ Θεὸς ἡ πάντας παρακαλοῦσα καὶ ἀνέχουσα βακτηρία, ἡ εὐθύτητός τε καὶ βασιλείας, ἡ ὀρθῶς μὲν καὶ πράως τὰς τῶν ἁγίων ἀγέλας διαποιμαίνουσα, συντρίβουσα δὲ καθάπερ σκεῦος κεραμέως τοὺς ὑπ’ αὐτῷ νέμεσθαι μὴ ἀνεχομένους. Αὐτὸς ἡ ῥάβδος ἡ Ἀαρὼν, ἡ τόπον ἔχουσα τὴν θείαν σκηνὴν, καὶ εἰς τὰ Ἄγια τῶν ἁγίων εἰσενηνεγμένη, ἡ ἐξανθήσασα κάρυα· ὅπερ ἐστὶν ἀναστάσεως σύμβολον. Ξύλον γὰρ τὸ ἐκ καρύας, ἀϋπνίας ἐστί πως ἐμποιητικόν. Ἐκτετίμηται δὲ τὸ τῆς ἀναστάσεως μυστήριον ἐν Ἐκκλησίαις Θεοῦ. Διὰ τοῦτο καὶ ὁ μακάριος Ἰακὼβ βλαστὸν ὀνομάσας, εὐθὺς διαμέμνηται τῶν ἐν τέλει τῆς οἰκονομίας, καί φησι· Ἀναπεσὼν ἐκοιμήθης ὡς λέων, τουτέστιν, οὐκ ἀβούλητον ὑπέστης θάνατον, ἀλλὰ καί τοι πάντας ἑλεῖν ὡς λέων καὶ καταπτοῆσαι δυνάμενος, καὶ τῆς τῶν θηρευόντων ἐκδῦναι χειρὸς, ἐθελοντὴς ἀνεκλίθης, καὶ οὐ, καθάπερ ᾠήθησαν οἱ σταυροῦν ᾑρημένοι, θανάτῳ κατισχημένος, ἀλλ’ οἷον ὕπνῳ χρησάμενος, καὶ καταμύσας βραχύ. Τίς οὖν αὐτὸν ἐγερεῖ; φησί. Ὅμοιον ὡς εἰ λέγοι, κατεκλίθη μὲν ἑκὼν, πλὴν οὐ τῆς παρ’ ἑτέρου δεήσεται συνεργίας εἰς ἀνάστασιν. Παναλκὴς γὰρ αὐτὸς ὡς δύναμις τοῦ Πατρός·","english":"For indeed, the Christ is a lion's cub from Judah, being the Son of God who is all-powerful, to whom belongs the ability to conquer without battle and to terrify his opponents by word alone. For as the prophet says: \"A lion will roar, and who will not be afraid?\" Therefore, the Christ is a lion's cub, as if sprouting from a shoot and from a noble root, from the holy Virgin. For he himself is the rod of power, which God sent to us from Zion, a staff that comforts and supports all, a rod of righteousness and kingship, which both rightly and gently shepherds the flocks of the saints, and crushes like a potter's vessel those who do not consent to be pastured under him. He is the rod of Aaron, which had its place in the divine tabernacle and was brought into the Holy of Holies, which blossomed with nuts—a symbol of resurrection. For the wood of the nut tree is somehow productive of wakefulness. And the mystery of the resurrection is honored in the churches of God. For this reason, the blessed Jacob, having named him a shoot, immediately recalls the events at the end of the economy, and says: \"You lay down and slept like a lion,\" that is, you did not undergo death unwillingly, but although you were able to seize and terrify all like a lion, and to escape the hand of those hunting you, you willingly lay down, and not, as those who chose to crucify you thought, overcome by death, but as if using sleep, and closing your eyes briefly. \"Who then will raise him?\" he says. It is as if he were saying: He lay down willingly, but he will not require the assistance of another for his resurrection. For he himself is all-powerful, as the power of the Father.","structure":"narrative","commentary":[{"unit":"scripture","kind":"scripture","basis":"text","lemma":"Λέων ἐρεύξεται, καὶ τίς οὐ φοβηθήσεται;","severity":"info","text":"Cyril cites a prophetic saying, 'A lion will roar, and who will not be afraid?' This is not a direct biblical quotation but likely an allusion to Amos 3:8 (LXX) or a similar prophetic trope.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"term","kind":"term","basis":"glossary","lemma":"σκύμνος λέοντος","severity":"info","text":"The phrase 'lion's cub' (σκύμνος λέοντος) is a Christological title derived from Genesis 49:9 (Jacob's blessing of Judah), where Judah is called a lion's cub. Cyril applies it to Christ as a descendant of Judah.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"background","kind":"background","basis":"text","lemma":"ῥάβδος ἡ Ἀαρών","severity":"info","text":"The rod of Aaron that blossomed with nuts (κάρυα) is a typological symbol of resurrection. This refers to Numbers 17:8 (LXX), where Aaron's rod buds as a sign of priestly authority, interpreted by Cyril as a prefiguration of Christ's resurrection.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"structure","kind":"structure","basis":"text","lemma":"Ἀναπεσὼν ἐκοιμήθης ὡς λέων","severity":"info","text":"Cyril introduces a saying attributed to the 'blessed Jacob' (likely the patriarch Jacob in Genesis 49:9 or a later tradition), which he interprets as a prophecy of Christ's voluntary death and resurrection. This forms a chiastic link between the lion imagery and the resurrection theme.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"reception","kind":"reception","basis":"text","lemma":"Ἐκτετίμηται δὲ τὸ τῆς ἀναστάσεως μυστήριον ἐν Ἐκκλησίαις Θεοῦ","severity":"info","text":"Cyril notes that the mystery of the resurrection is honored in the churches of God, reflecting the liturgical and doctrinal centrality of the resurrection in 5th-century Alexandrian Christianity.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"caution","kind":"caution","basis":"text","lemma":"Ἀναπεσὼν ἐκοιμήθης ὡς λέων","severity":"caution","text":"The source of the saying 'You lay down and slept like a lion' is unclear; it may be a paraphrase of a lost apocryphon or a liturgical text. Cyril's attribution to 'the blessed Jacob' is ambiguous and not directly traceable to canonical scripture.","cites":[],"named_sources":[],"dropped_cites":[]}],"ambiguities":["The identity of 'the blessed Jacob' is ambiguous: it may refer to the patriarch Jacob, the apostle James (brother of John), or a pseudepigraphal source. The reading taken is the patriarch Jacob, given the context of the lion's cub from Judah.","The phrase 'Λέων ἐρεύξεται' is not a verbatim biblical citation; its source is uncertain, possibly a conflation of prophetic imagery."],"confidence":"high","notes":[]},{"i":331,"ref":"p331","source":"καὶ οὐκ ἀνικάνως ἔχων, εἴς γε τὸ δύνασθαι, καὶ μάλα ῥᾳδίως, τὸν ἑαυτοῦ ζωοποιῆσαι ναόν. Τοῦτό τοι καὶ ἔφασκεν Ἰουδαίοις προσλαλῶν· Λύσατε τὸν ναὸν τοῦτον, καὶ ἐν τρισὶν ἡμέραις ἐγερῶ αὐτόν. Ὅτι τοίνυν οὐδεὶς ἂν γένοιτο πρὸς τοῦτο αὐτῷ συνεργὸς, ἀρκέσει δὲ μόνος αὐτὸς ὡς ἰσχὺς τοῦ γεγεννηκότος, ὑποδηλώσειεν ἂν οὐκ ἀσυμφανῶς ὁ λόγος. Ἀλλὰ τίς δὴ ἄρα καὶ ὁ τῆς ἐπιδημίας ἔσται καιρὸς, ἐμφανίζει λέγων· Οὐκ ἐκλείψει ἄρχων ἐξ Ἰούδα, καὶ ἡγούμενος ἐκ τῶν μηρῶν αὐτοῦ, ἕως ἂν ἔλθῃ ᾧ ἀπόκειται. Καὶ αὐτὸς προσδοκία ἐθνῶν. Ἦρχον μὲν γὰρ Ἰουδαῖοι, καὶ ἐξ αἵματος Ἰσραὴλ ἦσαν οἱ παρ’ αὐτοῖς ἡγούμενοι· μέχρις ἂν Ἡρώδης ὁ Ἀντιπάτρου παῖς, Παλαιστινὸς ὢν, τετράρχης ὠνόμασται, καὶ μετεποιήσατο τῆς ἀρχῆς· ἐφ’ οὗ καὶ αὐτὸς γεγέννηται Χριστὸς, ἡ τῶν ἐθνῶν προσδοκία. Ὅτι γὰρ σέσωσται ἡ τῶν ἐθνῶν πληθὺς γεννηθέντος αὐτοῦ, μακρῶν οὐ δεήσει πρὸς ἀπόδειξιν λόγων, αὐτοῦ διακεκραγότος τοῦ πράγματος. Πλὴν ὅτι προεισέφρησε μὲν διὰ πίστεως ὁ ἐξ ἐθνῶν ἀρτιγενής τε καὶ νέος λαὸς, εἰσκληθήσεται δὲ μετ’ αὐτὸν καὶ ὁ Ἰσραὴλ, ἐδίδαξε λέγων εὐθύς· Δεσμεύων πρὸς ἄμπελον τὸν πῶλον αὐτοῦ. Προσέδησε γὰρ ὥσπερ ἑαυτῷ διὰ πίστεως, ἡ ἄμπελος ἡ ἀληθινὴ, τουτέστι Χριστὸς, τὸν ἐξ ἐθνῶν λαὸν, ὃν τῷ πώλῳ παρεικάζει. Προσέδησε δὲ ὅτι τῇ ἕλικι τῆς ἀμπέλου, τουτέστιν, ἀγάπῃ τῇ παρ’ ἑαυτοῦ, τὸν πῶλον τῆς ὄνου αὐτοῦ, φημὶ δὴ τὸν ἐκ τῆς ἀρχαιοτέρας τῆς Ἰουδαίων μητρὸς, ἤτοι τῆς Συναγωγῆς πεπιστευκότα λαὸν, πῶς ἂν ἐνδοιάσειέ τις, ἀπάσης, ὡς ἔπος εἰπεῖν, τῆς θεοπνεύστου Γραφῆς λαλούσης ἡμῖν τὸ μυστήριον;","english":"And he was not without the power, at least in terms of ability, and quite easily, to revive his own temple. This indeed he said, speaking to the Jews: \"Destroy this temple, and in three days I will raise it up.\" That no one would be his helper in this, but he alone would suffice as the strength of the one who begot him, the word would indicate not obscurely. But what indeed the time of his advent will be, he reveals by saying: \"A ruler from Judah will not cease, and a leader from his loins, until the one for whom it is reserved comes.\" And he himself is the expectation of the nations. For the Jews ruled, and those who were leaders among them were from the blood of Israel, until Herod, the son of Antipater, a Palestinian, was named tetrarch, and took over the rule; at which time Christ himself, the expectation of the nations, was born. For that the multitude of the nations was saved at his birth, there will be no need of long words for proof, since the matter itself cries out. However, that the newly born and young people from the nations entered first through faith, and that Israel will be brought in after him, he taught by saying immediately: \"Binding his colt to the vine.\" For the true vine, that is Christ, bound to himself through faith the people from the nations, whom he compares to a colt. And he bound the colt of his donkey, I mean the people who believed from the more ancient mother of the Jews, that is the Synagogue, to the tendril of the vine, that is, to the love from himself. How could anyone doubt, when the entire divinely inspired Scripture, so to speak, speaks to us of the mystery?","structure":"narrative","commentary":[{"unit":"scripture","kind":"scripture","basis":"text","lemma":"Λύσατε τὸν ναὸν τοῦτον, καὶ ἐν τρισὶν ἡμέραις ἐγερῶ αὐτόν","severity":"info","text":"Cyril attributes to Jesus a saying about destroying and raising the temple in three days; this is not a canonical gospel verse but likely a paraphrase or apocryphal tradition.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"scripture","kind":"scripture","basis":"text","lemma":"Οὐκ ἐκλείψει ἄρχων ἐξ Ἰούδα, καὶ ἡγούμενος ἐκ τῶν μηρῶν αὐτοῦ, ἕως ἂν ἔλθῃ ᾧ ἀπόκειται","severity":"info","text":"Cyril quotes a prophecy about a ruler from Judah; the source is not identified but may be a loose citation of Genesis 49:10 or a related targumic tradition.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"scripture","kind":"scripture","basis":"text","lemma":"Δεσμεύων πρὸς ἄμπελον τὸν πῶλον αὐτοῦ","severity":"info","text":"The phrase 'binding his colt to the vine' echoes Zechariah 3:10 (LXX: 'δεσμεύων τὸν πῶλον αὐτοῦ πρὸς τὴν ἄμπελον'), a messianic prooftext used by early Christian writers.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"background","kind":"background","basis":"text","lemma":"Ἡρώδης ὁ Ἀντιπάτρου παῖς, Παλαιστινὸς ὤν","severity":"info","text":"Cyril identifies Herod as a Palestinian, not a Jew, to emphasize the end of native Israelite rule; this reflects a common patristic polemic against Herod's Idumean origins.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"term","kind":"term","basis":"text","lemma":"πῶλος","severity":"info","text":"Cyril uses 'πῶλος' (colt) for the Gentile church and 'πῶλος τῆς ὄνου' for Jewish believers, drawing on Zechariah's imagery; the term carries typological weight in Alexandrian exegesis.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"structure","kind":"structure","basis":"text","lemma":"Πλὴν ὅτι προεισέφρησε μὲν διὰ πίστεως ὁ ἐξ ἐθνῶν ἀρτιγενής τε καὶ νέος λαὸς, εἰσκληθήσεται δὲ μετ’ αὐτὸν καὶ ὁ Ἰσραήλ","severity":"info","text":"Cyril structures the passage around a two-stage salvation: Gentiles enter first through faith, then Israel follows, mirroring the binding of the colt to the vine.","cites":[],"named_sources":[],"dropped_cites":[]}],"ambiguities":["The source of the temple saying attributed to Jesus is unclear; it may be a non-canonical tradition or Cyril's own formulation.","The prophecy about a ruler from Judah is not precisely identified; it may be a composite or paraphrased text."],"confidence":"high","notes":[]},{"i":332,"ref":"p332","source":"Ὅτι δὲ ἔμελλεν αἵματι τῷ ἰδίῳ τὴν ἑαυτοῦ καταφοινίξαι σάρκα, προσηλούμενος τῷ ξύλῳ, καὶ τῇ λόγχῃ διανενυγμένος, ἐνέφηνεν, εἰπών· Πλυνεῖ ἐν οἴνῳ τὴν στολὴν αὐτοῦ, καὶ ἐν αἵματι σταφυλῆς τὴν περιβολὴν αὐτοῦ. Καὶ γοῦν ὁ θεσπέσιος Ἡσαΐας, τὴν εἰς οὐρανοὺς ἀναφοίτησιν τοῦ Χριστοῦ διηγούμενος, τοὺς ἁγίους ἔφησεν ἀγγέλους εἰπεῖν, ἤτοι τὰς ἄνω δυνάμεις· Τίς οὗτος ὁ παραγενόμενος ἐξ Ἐδώμ; Ἐρύθρημα ἱματίων αὐτοῦ ἐκ Βοσόρ. Καὶ πάλιν· Ἵνα τί σου ἐρυθρὰ τὰ ἱμάτια; καὶ τὰ ἐνδύματά σου ὡς ἀπὸ πατητοῦ ληνοῦ. Ὅτι δὲ κἂν εἰ γέγονεν ἐν νεκροῖς, κἂν εἰ τὰς τῶν Ἰουδαίων παροινίας ἀνέτλη, ῥαπίσματα καὶ ὀνειδισμοὺς, οὐ πολὺς αὐτῷ τῶν τοιούτων ὁ λόγος, πεπονθότι δι’ ἡμᾶς, καὶ ἀνασώσαντι τὴν ὑπ’ οὐρανόν· ἔστι δὲ μᾶλλον ἐν ταῖς αὐτῷ φιλαιτάταις ἀεὶ καὶ συνήθεσιν εὐθυμίαις, παραδείξειεν ἂν εἰπών· Χαροποὶ οἱ ὀφθαλμοὶ αὐτοῦ ἀπὸ οἴνου. Νοηθείη γὰρ ἂν ἐν τούτοις, καθάπερ ἐγὼ οἶμαι, τὸ οἱονεὶ φιλομειδὲς, καὶ τὸ ἀεί πως εὔθυμόν τε καὶ ἱλαρὸν τῆς θεότητος αὐτοῦ. Ἱλαρὸς γάρ πως ἀεὶ τοῖς πεπωκόσιν ὁ νοῦς, καὶ τῶν καταλυπεῖν εἰωθότων ὅτι μάλιστα καταφρονητής. Ἐπειδὴ δὲ ἐξ ὀδόντων ὥσπερ πρόεισιν ὁ λόγος, λευκοὺς εἶναι καὶ αὐτούς φησι, ὡς καθαρόν τε καὶ ἔκλευκον τὸν ἀπὸ γλώττης ἱέντας λόγον. Ἁμαρτοεπὴς γὰρ οὐδαμῶς, εὐθυρήμων δὲ μᾶλλον καὶ ἀληθὴς ὁ Χριστός· καὶ πᾶν, εἴ τι φθέγξαιτο, τοῦτό ἐστιν ἁγιοπρεπὲς, καὶ τεθαυμασμένον, καὶ πλείστην ὅσην ἐμποιοῦν τοῖς· ἀκροωμένοις τὴν εἰς ψυχήν τε καὶ νοῦν λαμπρότητα.","english":"That he was about to stain his own flesh with his own blood, being nailed to the wood and pierced by the spear, he indicated by saying: \"He will wash his garment in wine, and his cloak in the blood of the grape.\" And indeed the divine Isaiah, describing the ascension of Christ into the heavens, said that the holy angels, or the upper powers, spoke: \"Who is this who has come from Edom? His garments are red from Bosor.\" And again: \"Why are your garments red, and your clothes as if from a trodden winepress?\" But even if he was among the dead, even if he endured the outrages of the Jews, slaps and insults, he does not make much account of such things, having suffered for our sake and having saved the world beneath heaven; rather, he is always in his most beloved and customary cheerfulness, as he would show by saying: \"His eyes are bright from wine.\" For in these words, as I think, one might understand the so-called smile-loving nature and the ever-cheerful and joyful character of his divinity. For the mind of those who have drunk is somehow always cheerful, and a despiser of things that usually cause grief. And since the word proceeds as if from teeth, he says that they too are white, as emitting a pure and spotless word from the tongue. For Christ is never prone to sinful speech, but rather is well-spoken and truthful; and everything he utters is holy, admirable, and produces the greatest brightness in the soul and mind of his hearers.","structure":"narrative","commentary":[{"unit":"scripture","kind":"scripture","basis":"text","lemma":"Πλυνεῖ ἐν οἴνῳ τὴν στολὴν αὐτοῦ, καὶ ἐν αἵματι σταφυλῆς τὴν περιβολὴν αὐτοῦ","severity":"info","text":"Cyril cites a non-canonical saying, possibly from an apocryphal tradition, not found in the canonical Gospels. The phrase echoes imagery of wine and blood, linking to Eucharistic symbolism.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"scripture","kind":"scripture","basis":"text","lemma":"Τίς οὗτος ὁ παραγενόμενος ἐξ Ἐδώμ; Ἐρύθρημα ἱματίων αὐτοῦ ἐκ Βοσόρ","severity":"info","text":"Cyril attributes this to Isaiah, but it is not a direct quotation from the canonical book of Isaiah. It likely derives from a Greek version of a lost or apocryphal text, possibly related to the Ascension of Isaiah.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"scripture","kind":"scripture","basis":"text","lemma":"Χαροποὶ οἱ ὀφθαλμοὶ αὐτοῦ ἀπὸ οἴνου","severity":"info","text":"This phrase is not found in the canonical Bible. Cyril may be drawing on a patristic or liturgical tradition that allegorizes the Song of Songs or other poetic texts.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"background","kind":"background","basis":"text","lemma":"Ἐδώμ","severity":"info","text":"Edom (Ἐδώμ) in the Septuagint often refers to the region south of Judah, but in patristic exegesis it is sometimes allegorized as the earthly realm or the place of Christ's passion.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"background","kind":"background","basis":"text","lemma":"Βοσόρ","severity":"info","text":"Bosor (Βοσόρ) is a place name in Edom, mentioned in the Septuagint (e.g., Genesis 36:33). Cyril uses it here as part of a symbolic geography for Christ's red garments.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"reception","kind":"reception","basis":"text","lemma":"ἁμαρτοεπής","severity":"info","text":"Cyril's use of ἁμαρτοεπής (sinful in speech) is rare; it underscores his Christological emphasis on the sinless and truthful nature of Christ's words, a theme common in Alexandrian exegesis.","cites":[],"named_sources":[],"dropped_cites":[]}],"ambiguities":["The source of the three scriptural quotations is uncertain; they may derive from apocryphal or liturgical traditions rather than the canonical Bible.","The identity of the 'divine Isaiah' passage is unclear; it does not correspond to any known text in the Septuagint or the Hebrew Bible."],"confidence":"medium","notes":[]},{"i":333,"ref":"p333","source":"Περὶ τοῦ Ζαβουλών.\n\nΖαβουλὼν παράλιος, κατοικήσει καὶ αὐτὸς παρ’ ὅρμον πλοίων, καὶ παρατενεῖ ἕως Σιδῶνος. Φθάσαντες ἤδη προείπομεν, ὅτι τὸν τῆς προκειμένης ἡμῖν προφητείας βασανίζοντες λόγον, καὶ ὅπως ἂν ἔχοι καὶ διαπεραίνοιτο καλῶς, καταθρεῖν σπουδάζοντες, τοῦτο μὲν ὡς ἐξ ὁμοιότητος τῶν ἤδη προειργασμένων πεποιῆσθαί φαμεν, τοῦτο δὲ καὶ ἐξ αὐτῆς εὖ μάλα τῆς τῶν ὀνομάτων ἑρμηνείας, μονονουχὶ πλαστουργούμενον, καὶ τὴν τῶν ἐσομένων ἰδέαν προαναφαίνοντα διαδείξειεν ἂν, οἶμαι, τὶς νοῦν ἔχων. Ὃ δὴ μάλιστα κατιδεῖν ἐξέσται πάλιν ἐπί τε τοῦ Ζαβουλὼν, καὶ τῶν ἐφεξῆς. Διερμηνεύεται γὰρ εὐοδία τε καὶ εὐλογία παρά γε τοῖς τὰ τοιαῦτα διατρανοῦν εὖ μάλα κατειθισμένοις. Εὐλογημένους δὴ οὖν τινας ἄρα τῶν ἐξ Ἰσραὴλ εὑρήσομεν, καὶ τὴν ἐφ’ ἅπασι τοῖς ἁνδάνουσι Θεῷ εὐοδίαν πεπλουτηκότας· πλὴν ὅτι τοὺς διὰ πίστεως τῆς εἰς Χριστὸν δεδικαιωμένους, καὶ τῇ τοῦ ἁγίου Πνεύματος λελαμπρυσμένους χάριτι· ὡς καὶ ἰσχύσαι λοιπὸν οὐ ψευδοεποῦντας ἀνακραγεῖν· Εὐλογημένοι ἡμεῖς τῷ Κυρίῳ τῷ ποιήσαντι τὸν οὐρανὸν καὶ τὴν γῆν. Ἁρμόσαι δ’ ἂν οἶμαι καὶ περὶ αὐτῶν τὸν μακάριον προφήτην Ἡσαΐαν εἰπεῖν· Ὁδὸς εὐσεβῶν εὐθεῖα ἐγένετο, καὶ παρεσκευασμένη ἡ ὁδὸς τῶν εὐσεβῶν. Ἡ γὰρ ὁδὸς Κυρίου κρίσις. Τοὺς ὧδε λαμπροὺς καὶ εὐλογημένους εἰς τὴν ἱεράν τε καὶ θείαν αὐλὴν εἰσκαλεῖσθαι προστέταχεν ὁ τῶν ὅλων Θεὸς, οὕτω λέγων· Ἀνοίξατε πύλας· εἰσελθέτω λαὸς φυλάσσων δικαιοσύνην, καὶ φυλάσσων ἀλήθειαν, ἀντιλαμβανόμενος ἀληθείας, καὶ φυλάσσων εἰρήνην.","english":"Concerning Zaboulon.\n\nZaboulon is a maritime dweller; he himself will dwell by a harbor of ships, and will extend as far as Sidon. Having already arrived at this point, we said earlier, when examining the word of the prophecy before us and studying how it might be and be well completed, that this is made as from the likeness of what has already been worked out, and that from the very interpretation of the names, being, as it were, molded and prefiguring the form of things to come, anyone with understanding would, I think, demonstrate it. This is especially possible to observe again in the case of Zaboulon and those that follow. For it is interpreted as \"good journey\" and \"blessing\" by those accustomed to clarifying such matters well. We will therefore find some of Israel to be blessed, and to have been enriched with good journey in all things pleasing to God; but these are those justified through faith in Christ and illuminated by the grace of the Holy Spirit, so that they are able to cry out without falsehood: \"Blessed are we by the Lord who made the heaven and the earth.\" And I think the blessed prophet Isaiah might fittingly say about them: \"The way of the pious became straight, and the way of the pious was prepared.\" For the way of the Lord is judgment. The God of all has commanded that those here resplendent and blessed be summoned into the sacred and divine court, speaking thus: \"Open the gates; let the people who guard righteousness enter, and who guard truth, who take hold of truth, and who guard peace.","structure":"narrative","commentary":[{"unit":"term","kind":"term","basis":"glossary","lemma":"Ζαβουλών","severity":"info","text":"Cyril etymologizes Zaboulon as εὐοδία (good journey) and εὐλογία (blessing), linking the name to the tribe’s maritime location and to Christian themes of faith and grace.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"scripture","kind":"scripture","basis":"text","lemma":"Εὐλογημένοι ἡμεῖς τῷ Κυρίῳ τῷ ποιήσαντι τὸν οὐρανὸν καὶ τὴν γῆν","severity":"info","text":"Cyril cites a blessing formula not found verbatim in the Septuagint; it echoes Psalm 134:6 LXX and reflects liturgical usage.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"scripture","kind":"scripture","basis":"text","lemma":"Ὁδὸς εὐσεβῶν εὐθεῖα ἐγένετο","severity":"info","text":"Cyril attributes to Isaiah a phrase not directly in the Septuagint; it may be a conflation of Isa 26:7 and 35:8, or a lost variant.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"scripture","kind":"scripture","basis":"text","lemma":"Ἀνοίξατε πύλας· εἰσελθέτω λαὸς φυλάσσων δικαιοσύνην","severity":"info","text":"This citation resembles Isa 26:2 LXX but is freely adapted; Cyril uses it to depict the eschatological entry of the blessed into the divine court.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"background","kind":"background","basis":"external","lemma":"Ζαβουλὼν παράλιος","severity":"info","text":"Cyril follows the Septuagint description of Zebulun as a maritime tribe (παράλιος), a detail from the Blessing of Jacob (Gen 49:13) and the tribal allotments (Josh 19:10–16).","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"reception","kind":"reception","basis":"external","lemma":"εὐοδία τε καὶ εὐλογία","severity":"info","text":"Cyril’s etymological reading of Zebulun as ‘good journey’ and ‘blessing’ is not found in Philo or Origen; it appears to be his own allegorical innovation for Christian typology.","cites":[],"named_sources":[],"dropped_cites":[]}],"ambiguities":["The source of the blessing formula and the Isaiah citations is uncertain; they may be paraphrases or from a non-standard Septuagint text."],"confidence":"high","notes":[]},{"i":334,"ref":"p334","source":"Ἀλλ’ ἵνα μὴ τοῖς διὰ μέσου σκανδάλοις προσπταίοντες, ὄκνον εἰσδέξαιντο τὸν ἐπ’ ἀγαθοῖς, εὐοδίαν ὥσπερ γενέσθαι προστέταχε, καὶ καταψιλοῦσθαι τὴν εἰσδρομὴν, οὕτω λέγων τοῖς ἁγίοις ἱερουργοῖς· Πορεύεσθε διὰ τῶν πυλῶν μου, καὶ τοὺς λίθους τῆς ὁδοῦ διαῤῥίψατε. Οὐκοῦν εἶεν ἂν εὐλογημένοι τε καὶ εὐοδούμενοι, τὴν εἰς Χριστὸν πίστιν οἱ τετιμηκότες ἐξ Ἰσραήλ. Κατοικήσειν γε μὴν αὐτοὺς ἤτοι τὸν Ζαβουλὼν τὴν τῇ θαλάσσῃ γείτονα χώραν διεβεβαιοῦτο σαφῶς. Οἱονεί πως ἐκεῖνο λέγων, ὅτι τοῖς ἔθνεσιν ἀναμὶξ ἔσται λοιπὸν ὁ Ἰσραὴλ, ἄτε δὴ καὶ εἰς μίαν ποίμνην συνενηνεγμένων τῶν δύο λαῶν, καὶ ὑπὸ χεῖρα τὴν ἑνὸς τοῦ κατὰ φύσιν ἀγαθοῦ γεγονότων ἀρχιποιμένος, τουτέστι Χριστοῦ. Ὅτι δὲ τὸ αἴνιγμα ἀληθὲς, πληροφορήσει ῥᾳδίως τῆς θεοπνεύστου Γραφῆς ὁ λόγος, τοῖς ἐξ ἐθνῶν ἀπονέμων τὴν πρόσοικον τῇ θαλάττῃ χώραν. Ἔφη γὰρ οὕτως· Χώρα Ζαβουλὼν, γῆ Νεφθαλεὶμ ὁδὸν θαλάσσης, καὶ οἱ λοιποὶ οἱ τὴν παραλίαν οἰκοῦντες, Γαλιλαία τῶν ἐθνῶν. Ὁ λαὸς ὁ καθήμενος ἐν σκότει, φῶς ἴδε μέγα. Συνίης ὅπως χώραν Ζαβουλὼν τὴν τῶν ἐθνῶν ἀπεκάλει, οἲ καὶ φῶς τεθέανται μέγα, δῆλον δὲ ὅτι διὰ Χριστοῦ. Συμπεφώτισται δὴ οὖν τοῖς τὴν παραλίαν κατοικοῦσιν, ὁ σύνοικος Ἰσραήλ. Εἴη δ’ ἂν, οἶμαι, τουτὶ τὸ εὐοδοῦσθαι παρὰ Θεοῦ. Ὅτι γὰρ τῷ φωτίζεσθαι πάντη τε καὶ πάντως ἕποιτο ἂν τὸ καὶ εὐοδοῦσθαι δεῖν, εἰσόμεθα πάλιν τοῦ Σωτῆρος λέγοντος τοῖς Ἰουδαίων δήμοις· Ἕως τὸ φῶς ἔχετε, περιπατεῖτε ἐν τῷ φωτὶ, ἵνα μὴ σκοτία ὑμᾶς καταλάβῃ.","english":"But so that they might not, stumbling over the obstacles in between, admit hesitation regarding good things, he has commanded that there be a smooth passage, as it were, and that the approach be cleared, speaking thus to the holy priests: \"Go through my gates, and cast away the stones of the road.\" Therefore, those from Israel who have honored faith in Christ would be blessed and have a prosperous journey. And indeed, he clearly affirmed that Zaboulon would dwell in the region neighboring the sea. He was saying something like this: that Israel will henceforth be intermingled with the nations, since the two peoples have been gathered into one flock and have come under the hand of the one naturally good chief shepherd, that is, Christ. And that the riddle is true, the word of the inspired Scripture will easily confirm, assigning the region neighboring the sea to those from the nations. For it spoke thus: \"The region of Zaboulon, the land of Nephthaleim by the way of the sea, and the rest who dwell along the coast, Galilee of the nations. The people sitting in darkness, see a great light.\" Do you understand how it called the region of Zaboulon that of the nations, who have also seen a great light, clearly through Christ? So Israel, dwelling together with them, has been illuminated along with those inhabiting the coast. And this, I think, would be the prosperous journey from God. For that being illuminated would entirely and absolutely be accompanied by the necessity of also having a prosperous journey, we will learn again from the Savior saying to the Jewish multitudes: \"As long as you have the light, walk in the light, so that darkness may not overtake you.","structure":"narrative","commentary":[{"unit":"scripture","kind":"scripture","basis":"text","lemma":"Πορεύεσθε διὰ τῶν πυλῶν μου, καὶ τοὺς λίθους τῆς ὁδοῦ διαῤῥίψατε","severity":"info","text":"Cyril quotes an otherwise unattested command to the holy priests, likely a paraphrase or lost tradition, not a canonical verse.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"scripture","kind":"scripture","basis":"text","lemma":"Χώρα Ζαβουλὼν, γῆ Νεφθαλεὶμ ὁδὸν θαλάσσης, καὶ οἱ λοιποὶ οἱ τὴν παραλίαν οἰκοῦντες, Γαλιλαία τῶν ἐθνῶν. Ὁ λαὸς ὁ καθήμενος ἐν σκότει, φῶς ἴδε μέγα","severity":"info","text":"Cyril cites a conflated or paraphrased scriptural description of Zebulun and Naphtali, possibly from Joshua 19 or a liturgical source, not verbatim from the LXX.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"scripture","kind":"scripture","basis":"text","lemma":"Ἕως τὸ φῶς ἔχετε, περιπατεῖτε ἐν τῷ φωτὶ, ἵνα μὴ σκοτία ὑμᾶς καταλάβῃ","severity":"info","text":"Cyril attributes to the Savior a saying about walking in the light; it echoes John 8:12 or a similar Johannine tradition, but is not a direct quotation.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"term","kind":"term","basis":"text","lemma":"εὐοδίαν","severity":"info","text":"The Greek εὐοδίαν (smooth passage) is a key term in Cyril's typology, linking the physical clearing of a path to spiritual prosperity in faith.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"background","kind":"background","basis":"text","lemma":"Ζαβουλών","severity":"info","text":"Cyril interprets Zebulun's coastal allotment as a type for Israel's intermingling with Gentiles, reflecting a post-70 CE Christian view of Jewish diaspora.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"structure","kind":"structure","basis":"text","lemma":"","severity":"info","text":"This passage continues the allegorical exposition of Jacob's blessings, moving from Issachar to Zebulun, with a repeated pattern of prophecy and Christological fulfillment.","cites":[],"named_sources":[],"dropped_cites":[]}],"ambiguities":["The source of the command 'Go through my gates...' is unclear; it may be a lost apocryphon or Cyril's own paraphrase.","The conflated scriptural citation for Zebulun and Naphtali does not match any single LXX verse exactly.","The saying attributed to the Savior is not a verbatim Gospel quotation; its origin is uncertain."],"confidence":"high","notes":[]},{"i":335,"ref":"p335","source":"Ὁ πάλαι τοίνυν λαὸς καταμόνας οἰκῶν, ὁ τοῖς ἔθνεσιν ἀναφύρεσθαι παραιτούμενος, αὐτοῖς ἔσται συγκάτοικος, διαστάντος πρὸς διαφορὰν οὐδενός· διά τε τὸ λελύσθαι παρὰ Χριστοῦ τὸ μεσότοιχον τοῦ φραγμοῦ, καὶ τὸν νόμον τῶν ἐντολῶν ἐνδείγμασι κατηργῆσθαι, καὶ τοὺς δύο λαοὺς ἐκθέσθαι λοιπὸν εἰς ἔνα καινὸν ἄνθρωπον ἐν Χριστῷ διὰ Πνεύματος. Ἔσται δὲ, φησὶ, καὶ παρ’ ὅρμον πλοίων, τουτέστιν, ὡς ἐν λιμένι τυχὸν ἀσφαλεῖ, καὶ ἀκύμονι, καὶ εἰς Χριστὸν ἀνάπτων τῆς ἐλπίδος τὰ πείσματα. Ἐκ πολλῆς γὰρ ὥσπερ ἀποφοιτήσας ζάλης, ἐνορμισθήσεται λοιπὸν τῇ παρ’ αὐτῷ χάριτι, καθάπερ ἀμέλει καὶ ἐν λιμέσιν ὁλκάδες. Τὸ δὲ δὴ καὶ μέχρις αὐτῆς παρατείνεσθαι τῆς Σιδῶνος εἰπεῖν, ὑποδηλοῦν ἔοικεν ὅτι τοσαύτη πρὸς ἕνωσιν πνευματικὴν συνδρομὴ τῶν δύο γενήσεται λαῶν, ὡς τοὺς ἐξ αἵματος Ἰσραὴλ καὶ αὐτὰς ἐμπλῆσαι τὰς πόλεις, τὰς ἐν πολλῇ παρὰ Θεῷ γεγενημένας αἰτίᾳ καὶ διαβολῇ, ὡς ἀποπλανώσας ποτὲ καὶ διαρπαζούσας τρόπον τινὰ τοὺς σεβομένους αὐτόν. Ἔφη γάρ που διὰ φωνῆς προφητῶν· Καὶ τί ὑμεῖς ἐμοὶ, Τύρος καὶ Σιδὼν, καὶ πᾶσα Γαλιλαία ἀλλοφύλων; Μὴ ἀνταπόδομα καὶ ὑμεῖς ἀνταποδίδοτέ μοι, ἢ μνησικακεῖτε καὶ ὑμεῖς ἐπ’ ἐμοί; Ὀξέως καὶ ταχέως ἀνταποδώσω τὸ ἀνταπόδομα ὑμῶν εἰς κεφαλὰς ὑμῶν, ἀνθ’ ὧν τὸ ἀργύριόν μου καὶ τὸ χρυσίον μου ἐλάβετε, καὶ τὰ ἐπίλεκτά μου καὶ τὰ καλὰ εἰσηνέγκατε εἰς τοὺς ναοὺς ὑμῶν. Καὶ τοὺς υἱοὺς Ἰούδα καὶ τοὺς υἱοὺς Ἰσραὴλ ἀπέδοσθε τοῖς υἱοῖς τῶν Ἑλλήνων, ὅπως ἐξώσητε αὐτοὺς ἐκ τῶν ὁρίων αὐτῶν.","english":"The people of old, then, dwelling alone, refusing to mingle with the nations, will be co-dwellers with them, with no distinction made for difference; because the partition wall of the fence has been dissolved by Christ, and the law of commandments has been abrogated by the demonstrations, and the two peoples have been brought forth into one new man in Christ through the Spirit. And it will be, he says, also by the mooring of ships, that is, as in a safe and waveless harbor, as it were, fastening the cables of hope to Christ. For, as if departing from a great storm, it will then be moored in the grace that is with him, just as, of course, merchant ships are in harbors. And the statement that it extends even as far as Sidon itself seems to indicate that the spiritual union of the two peoples will be so great that those of the blood of Israel will fill even those cities which have been held in great blame and slander before God, as having once led astray and, in a way, plundered those who worship him. For he said somewhere through the voice of the prophets: \"And what are you to me, Tyre and Sidon, and all Galilee of the foreigners? Do you also give me a return, or do you also bear a grudge against me? Quickly and swiftly I will return your recompense upon your heads, for the silver and gold you took from me, and you brought my chosen and my beautiful things into your temples. And you sold the sons of Judah and the sons of Israel to the sons of the Greeks, in order to drive them out of their borders.","structure":"narrative","commentary":[{"unit":"sense","kind":"sense","basis":"text","lemma":"τὸ μεσότοιχον τοῦ φραγμοῦ","severity":"info","text":"Cyril interprets the 'partition wall of the fence' as a metaphor for the Mosaic law that separated Israel from the nations, now dissolved by Christ.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"term","kind":"term","basis":"glossary","lemma":"ἐνδείγμασι","severity":"info","text":"The Greek term 'ἐνδείγμασι' (demonstrations) likely refers to the prophetic proofs or typological arguments that show the law is abrogated.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"scripture","kind":"scripture","basis":"text","lemma":"Καὶ τί ὑμεῖς ἐμοὶ, Τύρος καὶ Σιδών...","severity":"info","text":"Cyril cites an extended prophetic oracle against Tyre, Sidon, and Galilee, but the source is not identified in the passage; it may be from a non-canonical or lost prophetic text.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"background","kind":"background","basis":"text","lemma":"Σιδών","severity":"info","text":"Sidon, along with Tyre, was a Phoenician city often denounced by prophets for idolatry and hostility to Israel; Cyril uses it to illustrate the scope of eschatological reconciliation.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"structure","kind":"structure","basis":"text","lemma":"Ἔσται δὲ, φησὶ, καὶ παρ’ ὅρμον πλοίων","severity":"info","text":"Cyril shifts from the dissolution of the wall to a nautical metaphor of mooring in a safe harbor, linking the two peoples' union to a spiritual haven in Christ.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"reception","kind":"reception","basis":"text","lemma":"τοὺς υἱοὺς Ἰούδα... ἀπέδοσθε τοῖς υἱοῖς τῶν Ἑλλήνων","severity":"info","text":"The accusation of selling Judeans to Greeks reflects a historical memory of slave trade or forced displacement, possibly from the Hellenistic period.","cites":[],"named_sources":[],"dropped_cites":[]}],"ambiguities":["The source of the prophetic quotation (beginning 'Καὶ τί ὑμεῖς ἐμοὶ') is not identified; it may be from a lost or apocryphal work.","The phrase 'τὰ ἐπίλεκτά μου καὶ τὰ καλὰ' could refer to cultic objects or chosen people; the context suggests temple treasures."],"confidence":"high","notes":[]},{"i":336,"ref":"p336","source":"Ἄθρει δὴ οὖν ὅπως αἱ πάλαι δειναὶ καὶ πολεμιώταται πόλεις, καὶ ὀλέθρου πρόξενοι τοῖς ἐξ Ἰσραὴλ, παντὸς ἐλευθέρους δείματος εἰσδέξονται τοὺς πεπιστευκότας, συνδέοντος ἐν εἰρήνῃ πρὸς ὁμοψυχίαν τοὺς δύο λαοὺς τοῦ Σωτῆρος ἡμῶν Χριστοῦ, καὶ καταλύοντος μὲν τὴν ἔχθραν, συγκατοικίζοντος δὲ τοῖς ἔθνεσιν ἐν ἀγάπῃ τὸν Ἰσραήλ. Οἶμαι δὴ οὖν ὦδέ τε καὶ οὐ καθ’ ἕτερον τρόπον τὸν Ζαβουλὼν κατοικήσειν παράλιον.\n\nΠερὶ τοῦ Ἰσάχαρ.\n\nἸσάχαρ τὸ καλὸν ἐπεθύμησεν, ἀναπαυόμενος ἀνὰ μέσον τῶν κλήρων. Καὶ ἰδὼν τὴν ἀνάπαυσιν ὅτι καλὴ, καὶ τὴν γῆν ὅτι πίων, ὑπέθηκε τὸν ὦμον αὐτοῦ εἰς τὸ πονεῖν, καὶ ἐγενήθη ἀνὴρ γεωργός. Μισθὸς δὴ πάλιν ὁ Ἰσάχαρ ἑρμηνεύεται. Εἴη δ’ ἂν ὡς ἀπό γε τοῦ σημαινομένου τύπος οἷά τις καὶ εἰκὼν οὐκ ἀσυμφανὴς τῶν ὡς ἐν τάξει μισθοῦ παρὰ τοῦ Θεοῦ καὶ Πατρὸς ἀπονεμηθέντων Χριστῷ· Αἴτησαι γὰρ, φησὶν ὁ Δαβὶδ, παρ’ ἐμοῦ, καὶ δώσω σοι ἔθνη τὴν κληρονομίαν σου, καὶ τὴν κατάσχεσίν σου τὰ πέρατα τῆς γῆς. Ψάλλει δέ που καὶ πάλιν τοὺς δοθέντας, οἶμαί που. τῷ Ἐμμανουὴλ, μονονουχὶ καταδεικνύς· Ἰδοὺ ἡ κληρονομία Κυρίου, υἱοί· ὁ μισθὸς τοῦ καρποῦ τῆς γαστρός. Δέδονται γὰρ, φησὶ, τῷ Ἐμμανουὴλ μισθὸς οἷά τις οἱ πεπιστευκότες ἀπό τε τῶν ἐξ αἵματος Ἰσραὴλ, καὶ τῆς ἑτέρας πληθύος, φημὶ δὴ τῆς ἐξ ἐθνῶν. Κύριον δὲ ὀνομάσας τὸν Ἰησοῦν, καὶ καρπὸν αὐτὸν ἔφησε γενέσθαι γαστρὸς, διά τοι τὴν καθ’ ἡμᾶς ὁμοίωσιν. Γεγέννηται γὰρ ἐκ γυναικὸς, καὶ καρπὸς νηδύος ἐδείχθη παρθενικῆς. Οὐκοῦν τοὺς πιστεύοντας ἀποκεκέρδηκεν ὁ Χριστὸς, καὶ περὶ αὐτῶν τάχα που πρὸς τὸν ἐν οὐρανοῖς Πατέρα καὶ Θεόν φησι·","english":"Observe then how the once terrible and most hostile cities, which brought destruction to the people of Israel, will receive those who have believed, free from all fear, as our Savior Christ binds the two peoples together in peace and concord, dissolving the enmity and settling Israel among the nations in love. I think, therefore, that here and in no other way will Zebulun dwell by the sea.\n\nConcerning Issachar.\n\nIssachar desired the good, resting between the allotments. And seeing that the rest was good and the land fertile, he put his shoulder to the toil and became a farmer. Now Issachar is interpreted as \"reward.\" He would be, from the meaning, a kind of type and not an unclear image of what was assigned as a reward to Christ from God the Father: \"Ask of me,\" says David, \"and I will give you nations as your inheritance, and your possession the ends of the earth.\" And again he sings somewhere, I think, of what was given to Emmanuel, almost showing: \"Behold the inheritance of the Lord, sons; the reward of the fruit of the womb.\" For, he says, those who have believed, both from the blood of Israel and from the other multitude, I mean that from the nations, have been given to Emmanuel as a kind of reward. And having named Jesus as Lord, he said that he became the fruit of the womb, because of his likeness to us. For he was born of a woman and was shown to be the fruit of a virgin's womb. Therefore, Christ has gained those who believe, and concerning them he perhaps says to the Father and God in heaven:","structure":"narrative","commentary":[{"unit":"sense","kind":"sense","basis":"text","lemma":"Ἄθρει δὴ οὖν","severity":"info","text":"Cyril uses the imperative 'Ἄθρει' ('observe') to introduce a typological interpretation of the future reconciliation of Israel and the nations under Christ.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"term","kind":"term","basis":"glossary","lemma":"Ζαβουλὼν","severity":"info","text":"Zebulun, one of the twelve tribes, is interpreted by Cyril as dwelling by the sea, symbolizing the future peaceful settlement of Israel among the nations.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"term","kind":"term","basis":"glossary","lemma":"Ἰσάχαρ","severity":"info","text":"Issachar is etymologized as 'μισθός' ('reward'), serving as a type for the reward given to Christ by God the Father, i.e., the faithful from Israel and the nations.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"scripture","kind":"scripture","basis":"text","lemma":"Αἴτησαι γὰρ, φησὶν ὁ Δαβὶδ, παρ’ ἐμοῦ, καὶ δώσω σοι ἔθνη τὴν κληρονομίαν σου","severity":"info","text":"Cyril cites a Davidic psalm (likely Psalm 2:8 or similar) as a prophecy of nations being given to Christ as inheritance, though the exact reference is not specified.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"scripture","kind":"scripture","basis":"text","lemma":"Ἰδοὺ ἡ κληρονομία Κυρίου, υἱοί· ὁ μισθὸς τοῦ καρποῦ τῆς γαστρός","severity":"info","text":"Another psalm citation (possibly Psalm 127:3 LXX) is used to identify the faithful as the inheritance and reward of Christ, the 'fruit of the womb'.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"background","kind":"background","basis":"text","lemma":"καὶ καρπὸν αὐτὸν ἔφησε γενέσθαι γαστρὸς","severity":"info","text":"Cyril emphasizes Christ's incarnation as 'fruit of the womb' to affirm his true humanity, born of the Virgin, a key Christological point in his anti-Nestorian context.","cites":[],"named_sources":[],"dropped_cites":[]}],"ambiguities":["The specific psalm verses cited by Cyril are not identified in the text; they are paraphrased and may conflate multiple passages.","The phrase 'ἀνὰ μέσον τῶν κλήρων' ('between the allotments') in the Issachar section is ambiguous, possibly referring to tribal boundaries or a spiritual division."],"confidence":"high","notes":[]},{"i":337,"ref":"p337","source":"Οὓς δεδωκάς μοι ἐκ τοῦ κόσμου, σοὶ ἦσαν, καὶ ἐμοὶ αὐτοὺς δέδωκας. Οὗτοι δὴ οὖν τὸ καλὸν ἐπεθύμησαν, τουτέστι πᾶν ὅπερ ἂν λέγοιτό τε καὶ ἔστιν ἀληθῶς ἐξαίρετον, καὶ τῶν ὅτι μάλιστα φιλτάτων Θεῷ. Τοῦτο ποιοῦνται περὶ πολλοῦ, καὶ κατορθοῦν σπουδάζουσιν, ὡς ἐκ διανοίας ἀγαθῆς ἀναφωνοῦντες λέγειν· Τὰ κρίματα Κυρίου ἀληθινὰ, δεδικαιωμένα ἐπὶ τὸ αὐτὸ ἐπιθυμητὰ ὑπὲρ χρυσίον καὶ λίθον τίμιον πολύν. Καλὸν δὲ πρὸς τούτῳ, τὸ ἐπιθυμεῖν ὑπ’ αὐτῷ γενέσθαι Χριστῷ. Ὃ δὴ καὶ ἡ νύμφη φησὶν ἐν τῷ ᾌσματι τῶν ᾀσμάτων· Ἐν τῇ σκιᾷ αὐτοῦ ἐπεθύμησα, καὶ ἐκάθισα. Ὁ γνώμης τοίνυν εἰς τοῦτο προήκων λαὸς, κατασκέψεται μὲν ἀκριβῶς τοὺς περὶ Θεοῦ κλήρους, τουτέστι, τὰ ἐν ἐλπίσιν ἀγαθὰ τοῖς εὐσεβοῦσιν ἐπηγγελμένα. Περὶ ὧν καὶ ὁ θεῖος ἔφη Δαβίδ· Ἐν ταῖς χερσί σου οἱ κλῆροί μου. Καταλύσει δὲ ὥσπερ ἐν αὐτοῖς, καὶ ἐπαναπαύσεται πάντη τε καὶ πάντως, ὅτι τεύξεται προσδοκῶν. Ἐπαινέσας δὴ οὖν τὴν ἑαυτοῦ βουλήν τε καὶ κρίσιν, καὶ οὐ μετρίου θαύματος τὴν ἔν γε τούτοις ἀξιώσας ἀνάπαυσιν, τουτέστι, τὴν εἰς αἰῶνα τιμὴν, τὴν ὡς ἐν ἁγιασμῷ τελείῳ ἔχοντι ζωὴν, τὴν ἀτελεύτητον δόξαν, τὴν ἀναπόβλητον βασιλείαν, καὶ ὅσα καὶ νοῦ καὶ γλώττης ἐπέκεινα, τληπαθὴς ἔσται λοιπόν. Ἑωρακὼς γὰρ ὅτι πίων ἡ γῆ, τὸν ὦμον ὑποθήσει, φησὶ, καὶ ἀγαπήσει τὸν πόνον. Δέχεται δὲ τὸ παράδειγμα παρὰ τῶν ὡς ἄριστα γηπονεῖν εἰωθότων, οἳ φιλεργέστατοί τέ εἰσι καὶ σκαπάνης φίλοι, καὶ μὴν καὶ ἀρότροις ἐνιδροῦν σπουδάζουσιν, εἰ δὴ πιείρας λάβοιντο γῆς, ἐννοοῦντες, οἶμαί που, καρπὸν τὸν ἀμφιλαφῆ, καὶ τὰ ἐξ αὐτῆς ἐσόμενα.","english":"Those whom you have given me from the world were yours, and you have given them to me. These, then, desired the good, that is, everything that is truly called and is excellent, and those things that are most dear to God. They make this of great account and strive to succeed, as if from a good mind they cry out, saying: \"The judgments of the Lord are true, justified together, desirable beyond gold and much precious stone.\" And it is good, in addition to this, to desire to be under Christ himself. This indeed the bride says in the Song of Songs: \"In his shadow I desired, and I sat.\" Therefore, the people who advance in this disposition will carefully examine the lots concerning God, that is, the good things promised in hopes to the pious. Concerning which the divine David said: \"In your hands are my lots.\" And he will lodge, as it were, in them, and will rest completely and entirely, because he will attain what he expects. Having then praised his own counsel and judgment, and having deemed the rest in these things—that is, the honor into eternity, the life as in perfect sanctification, the unending glory, the inalienable kingdom, and all that is beyond mind and tongue—worthy of no moderate wonder, he will be patient thereafter. For having seen that the land is rich, he will put his shoulder to it, it says, and will love the labor. And he takes the example from those who are accustomed to cultivate the land in the best way, who are most industrious and fond of the hoe, and indeed strive to be absorbed in plows, if they should take hold of rich land, considering, I think, the abundant fruit and what will come from it.","structure":"narrative","commentary":[{"unit":"scripture","kind":"scripture","basis":"text","lemma":"Τὰ κρίματα Κυρίου ἀληθινὰ, δεδικαιωμένα ἐπὶ τὸ αὐτὸ ἐπιθυμητὰ ὑπὲρ χρυσίον καὶ λίθον τίμιον πολύν","severity":"info","text":"Cyril adapts a scriptural phrase; the closest parallel is Psalm 18:15 LXX (19:15 MT), though the wording is modified.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"scripture","kind":"scripture","basis":"text","lemma":"Ἐν τῇ σκιᾷ αὐτοῦ ἐπεθύμησα, καὶ ἐκάθισα","severity":"info","text":"Cyril quotes Song of Songs 2:3 LXX, where the bride speaks of desiring and sitting in the beloved's shadow.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"scripture","kind":"scripture","basis":"text","lemma":"Ἐν ταῖς χερσί σου οἱ κλῆροί μου","severity":"info","text":"Cyril cites Psalm 30:16 LXX (31:16 MT), where David speaks of his lots being in God's hands.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"background","kind":"background","basis":"text","lemma":"τληπαθὴς","severity":"info","text":"The term τληπαθής (patient, enduring) reflects Cyril's ascetic and moral emphasis on perseverance in the spiritual life.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"background","kind":"background","basis":"text","lemma":"πίων ἡ γῆ","severity":"info","text":"The image of rich land and agricultural labor is a common patristic metaphor for spiritual toil and reward, drawn from agrarian life.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"structure","kind":"structure","basis":"text","lemma":"Οὓς δεδωκάς μοι ἐκ τοῦ κόσμου","severity":"info","text":"This passage continues the allegorical interpretation of Zebulun's dwelling by the sea, now shifting to the theme of divine gift and human desire for the good.","cites":[],"named_sources":[],"dropped_cites":[]}],"ambiguities":["The identity of 'those whom you have given me from the world' is not specified; Cyril likely refers to the faithful or the tribes of Israel in a typological sense.","The phrase 'the judgments of the Lord are true' is a loose citation; the exact source is uncertain."],"confidence":"high","notes":[]},{"i":338,"ref":"p338","source":"Παροτρύνει δέ πως εἰς τοῦτο καὶ ὁ σοφὸς ἡμᾶς Ὠσηὲ, λέγων· Σπείρατε ἑαυτοῖς εἰς δικαιοσύνην, τρυγήσατε εἰς καρπὸν ζωῆς· φωτίσατε ἑαυτοῖς φῶς γνώσεως. Ἐκζητήσατε τὸν Κύριον ἕως οὗ ἔλθῃ γεννήματα δικαιοσύνης ὑμῖν. Ἐκηύξατο δὲ καὶ ὁ μακάριος Παῦλος εἰπών· Ὁ δὲ ἐπιχορηγῶν σπέρμα τῷ σπείροντι καὶ ἄρτον εἰς βρῶσιν, χορηγήσει καὶ πληθυνεῖ τὸν σπόρον ὑμῶν, καὶ αὐξήσει τὰ γεννήματα τῆς δικαιοσύνης ὑμῶν, ἵνα πάντοτε πᾶσαν αὐτάρκειαν ἔχοντες περισσεύητε εἰς πᾶν ἔργον ἀγαθόν.\n\nΠερὶ τοῦ Δάν.\n\nΔὰν κρινεῖ τὸν λαὸν αὐτοῦ, ὡσεὶ καὶ μία φυλὴ ἐν Ἰσραήλ· καὶ γενηθήτω Δὰν ὄφις, ἐφ’ ὁδῷ ἐγκαθήμενος ἐπὶ τρίβου, δάκνων πτέρναν ἵππου, καὶ πεσεῖται ὁ ἱππεὺς εἰς τὰ ὀπίσθια, τὴν σωτηρίαν περιμένων παρὰ Κυρίου. Ἕπεται πάλιν τῇ τοῦ ὀνόματος ἐτυμολογίᾳ ὁ λόγος. Κριτὴς γὰρ ἤτοι κρίσις ὁ Δάν. Ἐμφήνειε δ’ ἂν ὡς ἐφ’ ἑαυτῷ καὶ οὗτος πάλιν τὸν εὐκλεᾶ καὶ περίοπτον τῶν ἁγίων ἀποστόλων χορόν· οἳ εἰς ἀρχὴν τέθεινται τῶν πεπιστευκότων, καὶ τὸ κρίνειν ἔλαχον, κατανέμοντος αὐτοῖς τὸ χρῆμα Χριστοῦ. Καὶ γοῦν ὁ θεσπέσιος Παῦλός φησι· Οὐκ οἴδατε ὅτι ἀγγέλους κρινοῦμεν, μήτιγε βιωτικά; Κριτὴς μὲν οὖν εἶς καὶ νομοθέτης κατὰ τὰς Γραφὰς ὁ Χριστός. Εἰ δὲ πρεσβεύουσιν ὑπὲρ Χριστοῦ οἱ ἀπόστολοι, καὶ ἐν αὐτοῖς τέθειται τῆς καταλλαγῆς ὁ λόγος, οὐδὲν τὸ παράδοξον, εἰ καὶ νοοῖντο κριταὶ καθ’ ὁμοιότητα τοῦ Χριστοῦ. Διακέκραγε δέ που καὶ ὁ μέγας ἡμῖν Ἡσαΐας, τήν τε αὐτοῦ τοῦ Χριστοῦ θεοπρεπῆ βασιλείαν, καὶ τὴν αὐτῶν τῶν ἁγίων ἀποστόλων ἀνάῤῥησιν ἐμφανῆ καθιστάς· Ἰδοὺ δὴ βασιλεὺς δίκαιος βασιλεύσει, καὶ ἄρχοντες μετὰ κρίσεως ἄρξουσι.","english":"The wise Hosea also somehow urges us to this, saying: Sow for yourselves into righteousness, harvest for the fruit of life; light for yourselves the light of knowledge. Seek out the Lord until the offspring of righteousness come to you. And the blessed Paul also prayed, saying: He who supplies seed to the sower and bread for food will also supply and multiply your seed, and will increase the offspring of your righteousness, so that you may always have all sufficiency and abound in every good work.\n\nConcerning Dan.\n\nDan will judge his people, as if one tribe in Israel; and let Dan be a serpent, lying in wait on the path, biting the heel of a horse, and the rider will fall backward, awaiting salvation from the Lord. The discourse again follows the etymology of the name. For Dan is judge or judgment. This one too would indicate, as it were, in his own person, the glorious and conspicuous chorus of the holy apostles, who are placed at the head of the faithful and have received the office of judging, Christ distributing this function to them. And indeed the divine Paul says: Do you not know that we judge angels, let alone worldly matters? So Christ is one judge and lawgiver according to the Scriptures. But if the apostles act as ambassadors for Christ, and the matter of reconciliation is placed in them, it is no wonder if they are also understood as judges in likeness to Christ. And the great Isaiah also cries out somewhere, making manifest both the divinely fitting kingdom of Christ himself and the exaltation of the holy apostles themselves: Behold, a righteous king will reign, and rulers will rule with judgment.","structure":"narrative","commentary":[{"unit":"scripture","kind":"scripture","basis":"text","lemma":"Σπείρατε ἑαυτοῖς εἰς δικαιοσύνην","severity":"info","text":"Cyril quotes Hosea 10:12 LXX, a verse not in the Hebrew Bible, urging sowing for righteousness. The citation is free and adapted to the context.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"scripture","kind":"scripture","basis":"text","lemma":"Δὰν κρινεῖ τὸν λαὸν αὐτοῦ","severity":"info","text":"This passage echoes Genesis 49:16-17 (Jacob's blessing of Dan) and the Blessing of Moses (Deuteronomy 33:22), where Dan is compared to a serpent. Cyril reads it typologically.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"term","kind":"term","basis":"text","lemma":"Δάν","severity":"info","text":"Cyril etymologizes Dan as 'judge' or 'judgment' (κριτὴς ἤτοι κρίσις), a standard patristic reading of the name, linking it to the apostles' judicial role.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"scripture","kind":"scripture","basis":"text","lemma":"Οὐκ οἴδατε ὅτι ἀγγέλους κρινοῦμεν","severity":"info","text":"Cyril cites Paul (1 Corinthians 6:3) on judging angels, a passage used to support apostolic authority. The citation is loose but recognizable.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"scripture","kind":"scripture","basis":"text","lemma":"Ἰδοὺ δὴ βασιλεὺς δίκαιος βασιλεύσει","severity":"info","text":"Cyril quotes Isaiah (likely 32:1 LXX) on a righteous king and rulers judging, applying it to Christ and the apostles. The exact verse is not given in the source.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"background","kind":"background","basis":"text","lemma":"Περὶ τοῦ Δάν","severity":"info","text":"This section begins a new unit on Dan, one of the twelve sons of Jacob. Cyril's typological reading of the tribes as prefiguring apostolic roles is common in Alexandrian exegesis.","cites":[],"named_sources":[],"dropped_cites":[]}],"ambiguities":["The Hosea citation (Σπείρατε ἑαυτοῖς) is not verbatim from the LXX; Cyril may be paraphrasing or using a variant text. The Isaiah citation is not precisely identified; it may be a conflation of Isaiah 32:1 and 33:17 LXX."],"confidence":"high","notes":[]},{"i":339,"ref":"p339","source":"Πάλαι μὲν γὰρ ἐβασίλευον τῆς Ἱερουσαλὴμ οἱ ἐκ τῆς Ἰούδα φυλῆς· τετάχαντο δὲ πρὸς τὸ κρίνειν οἱ τῇ ἁγίᾳ σκηνῇ προσεδρεύοντες, καὶ τὸν τῆς ἱερωσύνης λαχόντες κλῆρον· Χείλη γὰρ ἱερέως φυλάξεται κρίσιν, καὶ νόμον ἐκζητήσουσιν ἐκ στόματος αὐτοῦ. Ἐπειδὴ δὲ τῆς ἐν νόμῳ σκιᾶς οἱονεὶ συνεσταλμένης, καὶ τῆς ἐν πνεύματί τε καὶ ἀληθοῦς λατρείας εἰσκεκομισμένης διὰ Χριστοῦ, λαμπροτέρων ἔδει τῷ κόσμῳ κριτῶν, εἰσκέκληνται πρὸς τοῦτο λοιπὸν οἱ θεσπέσιοι μαθηταὶ, καὶ εἰς τὸν τῶν κατὰ νόμον καθηγητῶν εἰσέφρησαν κλῆρον. Τοιγάρτοι πρὸς μὲν τὴν Ἰουδαίων μητέρα, φημὶ δὴ τὴν Ἱερουσαλὴμ, ἐλέγετο παρὰ τοῦ Θεοῦ διὰ τῆς τοῦ Ψάλλοντος φωνῆς· Ἀντὶ τῶν πατέρων σου ἐγεννήθησαν υἱοί σου, τουτέστιν, Οἱ σοὶ χρηματίζοντες υἱοὶ, τὴν τῶν πατέρων τάξιν διέλαχον. Πρὸς δέ γε τὸν Κύριον ἡμῶν Ἰησοῦν Χριστόν· Καταστήσεις αὐτοὺς ἄρχοντας ἐπὶ πᾶσαν τὴν γῆν. Ὃ δὴ καὶ εἰς πέρας ἐνηνεγμένον ἴδοι τις ἄν. Ἄρχοντας γὰρ πεποιήμεθα, καὶ κριτὰς ἐσχήκαμεν οἰκουμενικοὺς, τοὺς ἁγίους μαθητὰς, ὧν ταῖς ὑποθήκαις καὶ αὐτὸ τὸ Χριστοῦ λαλεῖται μυστήριον, ἐπείπερ εἰσὶν αὐτοὶ καὶ ταμίαι τοῦ σώζοντος λόγου, καὶ τῶν πρακτέων εἰσηγηταί· τὸ μὲν ὅσον ἐστὶ τοῖς παιδευομένοις ἀσυντελὲς εἰς ὄνησιν ὡς κίβδηλον ἀποκρίνοντες, εἰσποιεῖσθαί γε μὴν ὅτι πρέποι τὸ πεφυκὸς ὠφελεῖν συμβουλεύοντες. Δὰν τοίνυν φησὶ, τουτέστιν, οἵπερ ἂν ὅλως προχειρισθεῖεν κατὰ καιροὺς ἐπὶ τὸ κρίνειν ἔθνη καὶ λαοὺς, οὕτω κατάρξουσι δυνατῶς καὶ σὺν εὐκλείᾳ πολλῇ, καθάπερ ἀμέλει καὶ μία φυλὴ τῶν ἐξ Ἰσραήλ. Φησὶ δὲ, οἶμαι, τὴν βασιλεύουσαν τὴν Ἰούδα πάντως, καὶ οὐχ ἑτέραν.","english":"Formerly, those from the tribe of Judah ruled over Jerusalem; those who attended the holy tent and received the lot of the priesthood were appointed to judge: for the lips of a priest will guard judgment, and they will seek law from his mouth. But when the shadow of the law was, as it were, contracted, and the worship in spirit and truth was introduced through Christ, the world needed more illustrious judges; therefore, the divine disciples have been summoned to this and have entered into the lot of the teachers of the law. Accordingly, to the mother of the Jews—I mean Jerusalem—it was said by God through the voice of the Psalmist: \"Instead of your fathers, your sons were born,\" that is, \"Your sons, who are called your sons, have taken the place of the fathers.\" And to our Lord Jesus Christ: \"You will appoint them rulers over the whole earth.\" This one might see as having been brought to fulfillment. For we have made rulers and have had ecumenical judges—the holy disciples—by whose instructions even the mystery of Christ is proclaimed, since they are themselves the stewards of the saving word and the introducers of what must be done: on the one hand, rejecting as counterfeit whatever is unprofitable for the benefit of those being instructed, and on the other hand, advising that what is naturally suited to help be adopted. Therefore, \"if,\" he says—that is, whoever at all are appointed from time to time to judge nations and peoples—they will thus rule powerfully and with great glory, just as, of course, one tribe of Israel did. He means, I think, the ruling tribe of Judah, and no other.","structure":"narrative","commentary":[{"unit":"scripture","kind":"scripture","basis":"text","lemma":"Χείλη γὰρ ἱερέως φυλάξεται κρίσιν, καὶ νόμον ἐκζητήσουσιν ἐκ στόματος αὐτοῦ","severity":"info","text":"Cyril adapts a scriptural maxim; cf. LXX Proverbs 10:31 (variant) or similar priestly wisdom, though the exact source is uncertain.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"scripture","kind":"scripture","basis":"text","lemma":"Ἀντὶ τῶν πατέρων σου ἐγεννήθησαν υἱοί σου","severity":"info","text":"Cyril cites Psalm 44:17 LXX (44:17 in LXX numbering), applying it to Jerusalem's succession from fathers to sons.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"scripture","kind":"scripture","basis":"text","lemma":"Καταστήσεις αὐτοὺς ἄρχοντας ἐπὶ πᾶσαν τὴν γῆν","severity":"info","text":"Cyril quotes Psalm 44:18 LXX (44:18), addressed to Christ, as a prophecy of the apostles' universal rule.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"background","kind":"background","basis":"text","lemma":"τῆς Ἰούδα φυλῆς","severity":"info","text":"Cyril identifies the ruling tribe of Judah as the source of Jerusalem's pre-exilic kings, a standard biblical-historical claim.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"reception","kind":"reception","basis":"text","lemma":"οἱ θεσπέσιοι μαθηταὶ","severity":"info","text":"Cyril presents the apostles as 'divine disciples' who replace the Levitical priesthood as judges and teachers, a common Alexandrian typology.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"caution","kind":"caution","basis":"text","lemma":"Δὰν τοίνυν φησὶ","severity":"caution","text":"The Greek 'Δὰν' is likely a transliteration of Hebrew 'Dan' (judge), but the text may be corrupt or a gloss; Cyril interprets it as 'whoever'.","cites":[],"named_sources":[],"dropped_cites":[]}],"ambiguities":["The phrase 'Δὰν τοίνυν φησὶ' is ambiguous: 'Δὰν' may be a proper name (the tribe Dan) or a transliteration of the Hebrew word for 'judge' (דָּן); Cyril takes it as a generalizing particle ('whoever').","The source of the maxim 'Χείλη γὰρ ἱερέως φυλάξεται κρίσιν' is not clearly identified in the text; it may be a loose citation or a proverbial saying."],"confidence":"high","notes":[]},{"i":340,"ref":"p340","source":"Ὅτι γὰρ ἐκτετίμηνται, καὶ εἰς ἄκρον ἥκουσι δόξης, παρά γε τοῖς τοῦ Σωτῆρος προσκυνηταῖς, οἱ παρ’ αὐτοῦ προκεχειρισμένοι τῆς ὑφ’ ἡλίῳ καθηγηταὶ πῶς ἔστιν ἀμφιβάλλειν; Πλὴν ὅτι τὸ ἄρχειν αὐτοῖς οὐκ ἀταλαίπωρον ἔσται παντελῶς, ἔμελλον δὲ πολλῶν καὶ ἀναριθμήτων πειρᾶσθαι κακῶν· παραποδισθήσονται δὲ ὅτι καὶ οὐκ εἰς ἅπαν εὑρήσουσι τῆς ἀποστολῆς τὸν δρόμον κινδύνων ἀπηλλαγμένον, ὡς ἐν τύπῳ παραδείγματος ὑπεμφήνειεν, εἰπὼν, ὅτι Γενηθήτω Δάν· ἀντὶ τοῦ, ἔσται τὸ Δὰν ὁ τῶν διωκόντων δῆμος, ὡς ὄφις ἐν ὀδῷ καθήμενος ἐπὶ τρίβου δάκνων πτέρναν ἵππου, τουτέστι, δεινὰ καὶ ἄφυκτα δόγματα διδούς. Τοιγάρτοι τῶν ἔχεων δήγματα δυσδιάφυκτά πώς εἰσιν, εἰ καὶ εἰς αὐτὴν γένοιντο τὴν πτέρναν. Αὐτὸς γάρ σου, φησὶ, τηρήσει κεφαλὴν, καὶ σὺ τηρήσεις αὐτοῦ πτέρναν. Ἐπεβούλευσαν δὲ οὕτω τινὲς τοῖς ἁγίοις ἀποστόλοις, ὡς καὶ αὐτὸν ἐπαγαγεῖν τὸν τῆς σαρκὸς θάνατον. Καὶ δή τι τοιοῦτον ὑποστῆναί φαμεν αὐτοὺς, ὁποῖον ἂν πάθῃ τυχὸν ἱππεὺς, ὀκλάσαντος ἵππου, καὶ ἀνόπιν ὥσπερ ὑφιζηκότος. Ὑπτιασθήσεται γὰρ ὁ ἐπιβάτης, καὶ εἰς γῆν, οἶμαι, πεσὼν, περιμενεῖ τὸν σώζοντα. Περιμενοῦσι δὲ οἱ θεσπέσιοι μαθηταὶ τὸν τῆς ἐαυτῶν δόξης τε καὶ σωτηρίας καιρὸν, καθ’ ὃν εἰσκεκλήσονται εἰς βασιλείαν ἀκλόνητον καὶ αἰώνιον, ἐπιφωνοῦντος αὐτοῖς τοῦ Χριστοῦ· Δεῦτε, οἱ εὐλογημένοι τοῦ Πατρός μου, κληρονομήσατε τὴν ἡτοιμασμένην ὑμῖν βασιλείαν ἀπὸ καταβολῆς τοῦ κόσμου. Τετελέκασι γὰρ τὸν δρόμον, τετηρήκασι δὲ καὶ τὴν πίστιν. Οὐκοῦν τὸν ἀμάραντον τῆς δόξης ἀποκομιοῦνται στέφανον.","english":"For that they have been honored and have reached the peak of glory, at least among the worshipers of the Savior, those appointed by him as teachers of the world under the sun—how is it possible to doubt? Yet that ruling will not be entirely without hardship for them, and they were destined to experience many countless evils; they will be hindered, and they will not find the course of their mission entirely free from dangers, as he indicated by way of a typological example, saying, \"Let Dan be\"—that is, the mob of persecutors will be Dan, like a snake sitting on a path, biting the heel of a horse on the road, that is, giving terrible and inescapable teachings. For the bites of vipers are somehow hard to escape, even if they strike the very heel. For it says, \"He himself will guard your head, and you will guard his heel.\" Some plotted against the holy apostles in this way, even bringing about the death of the flesh. And we say that they underwent something of this sort, such as a rider might suffer when a horse sinks down and collapses backward. For the rider will be thrown on his back, and falling to the ground, I think, will await the one who saves him. The divine disciples will await the time of their own glory and salvation, when they will be summoned into an unshakable and eternal kingdom, as Christ calls out to them: \"Come, the blessed ones of my Father, inherit the kingdom prepared for you from the foundation of the world.\" For they have completed the course and have preserved the faith. Therefore, they will carry off the unfading crown of glory.","structure":"narrative","commentary":[{"unit":"scripture","kind":"scripture","basis":"text","lemma":"Γενηθήτω Δάν","severity":"info","text":"Cyril alludes to the tribal blessing of Dan in Genesis 49:17 (LXX), where Dan is likened to a serpent. He reinterprets Dan as a type of persecutors.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"term","kind":"term","basis":"text","lemma":"τύπῳ παραδείγματος","severity":"info","text":"Cyril uses 'typological example' to signal that the Dan episode prefigures the apostles' trials, a key hermeneutical move in his Glaphyra.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"background","kind":"background","basis":"text","lemma":"ὄφις ἐν ὀδῷ καθήμενος","severity":"info","text":"The serpent biting the horse's heel recalls the LXX of Genesis 49:17, but Cyril adapts it to describe heretics or persecutors attacking the apostles' mission.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"reception","kind":"reception","basis":"text","lemma":"Δεῦτε, οἱ εὐλογημένοι τοῦ Πατρός μου","severity":"info","text":"Cyril attributes to Christ a saying not found in the canonical Gospels, likely a liturgical or apocryphal tradition, reflecting early Christian eschatological hope.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"structure","kind":"structure","basis":"text","lemma":"Τοιγάρτοι","severity":"info","text":"The particle 'Toigartoi' marks a logical conclusion from the typological example, reinforcing Cyril's argument that the apostles' suffering is inevitable yet providential.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"caution","kind":"caution","basis":"text","lemma":"Αὐτὸς γάρ σου, φησὶ, τηρήσει κεφαλὴν","severity":"caution","text":"The source of this saying is unclear; it may be a paraphrase of a biblical verse or a lost tradition. The referent of 'he' is ambiguous.","cites":[],"named_sources":[],"dropped_cites":[]}],"ambiguities":["The identity of the 'he' in 'He himself will guard your head' is unspecified; possibly Christ or a figure from the Dan narrative.","The exact biblical source for the saying 'Come, the blessed ones of my Father' is unknown; it may be apocryphal."],"confidence":"high","notes":[]},{"i":341,"ref":"p341","source":"Εἰ δὲ δὴ βούλοιτό τις οὐχὶ τῷ Δὰν ἔσεσθαί τινας ὡς ὄφεις ἐγκαθημένους ὁδῷ, ἀλλ’ αὐτὸν ἑτέροις ἐπιβουλεύσειν τὸν Δάν· ἐκεῖνο ἐροῦμεν, ὅτι τὸ κρίνειν τε καὶ καθηγεῖσθαι λαῶν ἔχοντες οἱ Γραμματεῖς τε καὶ Φαρισαῖοι, πικροτάτων ἔχεων ἐπεφύοντο δίκην τῷ Χριστῷ, καὶ οἱονεί πως ἱππέα διὰ ψιλῆς τε καὶ λείας ᾄττοντα τρίβου, δήγμασι παρακόπτοντες ἀνοσίως ἡλίσκοντο. Ἀλλ’ εἰ καὶ πέπτωκεν ὁ ἱππεὺς, ἐθελοντὴς ἀνατλὰς τὸν τῆς σαρκὸς θάνατον· ἀλλ’ οὖν καὶ ἀναβιώσεται, συλλήπτορα καὶ ἐπαρωγὸν ποιούμενος τὸν Πατέρα. Δύναμις γὰρ ὢν τοῦ Θεοῦ καὶ Πατρὸς, ὁ Υἱὸς, τὸν ἴδιον αὐτὸς ἐξωοποίησε ναόν. Ταύτῃτοι σεσῶσθαι λέγεται παρὰ τοῦ Πατρὸς κεκινδυνευκὼς ὡς ἄνθρωπος, καίτοι κατὰ φύσιν ὑπάρχων Θεὸς, καὶ ὅλην αὐτὸς εἰς τὸ εὖ εἶναι συνέχων ὁρατήν τε καὶ ἀόρατον κτίσιν. Οὕτω που συνιεὶς καὶ ὁ θεσπέσιος Παῦλος, περὶ αὐτοῦ φησι· Καὶ γὰρ εἰ ἐσταυρώθη ἐξ ἀσθενείας, ἀλλὰ ζῇ ἐκ δυνάμεως Θεοῦ.\n\nΠερὶ τοῦ Γάδ.\n\nΓὰδ πειρατήριον πειρατεύσει αὐτόν· αὐτὸς δὲ πειρατεύσει αὐτὸν κατὰ πόδας. Ἡρμήνευσε πάλιν τὸ τί ἂν βούλοιτο δηλοῦν ὁ Γάδ· πειρασμὸς γὰρ, ἢ πειρατήριον. Πρέποι δ’ ἂν, οἶμαι, καὶ διὰ τούτου νοεῖσθαι τὸν θεοστυγῆ τε καὶ ἀλαζόνα τῶν Γραμματέων τε καὶ Φαρισαίων ἐσμόν·","english":"If, then, someone should wish that it is not that some will be like snakes lying in wait on the road for Dan, but that Dan himself will plot against others, we will say this: that the Scribes and Pharisees, having the role of judging and leading the people, grew like most bitter vipers against Christ, and as if they were cutting down a horseman rushing along a bare and smooth path, they were caught unholy in their bites. But even if the horseman has fallen, having willingly endured the death of the flesh, yet he will also rise again, making the Father his ally and helper. For the Son, being a power of God the Father, himself gave life to his own temple. By this it is said that he, having been in danger as a man, was saved by the Father, although he is by nature God, and himself holds together the whole visible and invisible creation for its well-being. Understanding it thus, the divine Paul also says about him: \"For even if he was crucified from weakness, yet he lives from the power of God.\"\n\nConcerning Gad.\n\nGad is a piratical band; it will attack him, and he will attack it in turn at the heels. It has been explained again what Gad would signify: \"temptation\" or \"piratical band.\" And it would be fitting, I think, for the god-hated and arrogant swarm of the Scribes and Pharisees to be understood through this.","structure":"narrative","commentary":[{"unit":"term","kind":"term","basis":"text","lemma":"Γὰδ πειρατήριον","severity":"info","text":"Cyril glosses Gad as πειρατήριον, 'piratical band' or 'temptation', linking it to the Scribes and Pharisees as a hostile swarm.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"scripture","kind":"scripture","basis":"text","lemma":"Καὶ γὰρ εἰ ἐσταυρώθη ἐξ ἀσθενείας, ἀλλὰ ζῇ ἐκ δυνάμεως Θεοῦ","severity":"info","text":"Cyril cites Paul (cf. 2 Cor 13:4?) to support Christ's resurrection: 'For even if he was crucified from weakness, yet he lives from the power of God.'","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"background","kind":"background","basis":"text","lemma":"Γραμματεῖς τε καὶ Φαρισαῖοι","severity":"info","text":"Cyril identifies the Scribes and Pharisees as opponents of Christ, likening them to vipers lying in wait, reflecting anti-Pharisaic polemic in early Christian exegesis.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"structure","kind":"structure","basis":"text","lemma":"Περὶ τοῦ Γάδ","severity":"info","text":"The passage shifts from Dan to Gad with a new heading, marking a structural division in Cyril's commentary on the tribal blessings.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"reception","kind":"reception","basis":"text","lemma":"ἱππέα διὰ ψιλῆς τε καὶ λείας ᾄττοντα τρίβου","severity":"info","text":"The image of a horseman cut down by bites echoes patristic typology of Christ as a rider overcoming death, later influential in Byzantine hymnography.","cites":[],"named_sources":[],"dropped_cites":[]}],"ambiguities":["The identity of the 'horseman' is ambiguous: Cyril applies it to Christ, but the original context of Dan may refer to a different figure."],"confidence":"high","notes":[]},{"i":342,"ref":"p342","source":"οἳ τὸ θεῖόν τε καὶ εὐαγγελικὸν παρωθούμενοι κήρυγμα, καὶ τῶν ἀναγκαίων τιμῶντες εἰς ὄνησιν οὐδὲν, ἐπέβρυχον τοὺς ὀδόντας Χριστῷ, διδάσκοντι μὲν τὰ ὑπὲρ σκιὰν καὶ νόμον, εὐδοκιμοῦντι δὲ λίαν καὶ τεθαυμασμένῳ, καταπλήττοντί τε οὐδὲν ἧττον τοὺς ἀνὰ πᾶσαν τὴν Ἰουδαίαν τῇ τῶν τετερατουργημένων ὑπερβολῇ, καὶ ταῖς εἰσηγήσεσι ταῖς εἰς πᾶν ὁτιοῦν τῶν ἀρεσκόντων Θεῷ συνεισφέροντι τὰ παράδοξα. Καὶ γοῦν ὅτε, κατὰ τὴν τοῦ προφήτου φωνὴν, τὴν Βηθανίαν ἀφεὶς, εἰσέφρησεν εἰς Ἱεροσόλυμα, αὐτὸς πραῢς ἐπιβεβηκὼς ἐπὶ ὑποζύγιον καὶ πῶλον νέον, οἱ μὲν προηγούμενοι παῖδες εὐφημοῦντες ἔφασκον· Ὡσαννὰ τῷ υἱῷ Δαβίδ. Εὐλογημένος ὁ ἐρχόμενος ἐν ὀνόματι Κυρίου. Τῶν δὲ συνθεόντων τινὲς τὰ ἱμάτια κατεστρώννυον ἐν ταῖς ὁδοῖς, καὶ οὐκ ἀθαύμαστον ἐποιοῦντο τὴν εἰσβολήν· οἱ δὲ διεῤῥήγνυντο, καὶ ὀξυτέροις τοῦ φθόνου πληττόμενοι κέντροις, προσελάλουν ἀλλήλοις, μονονουχὶ δὲ καὶ κατῃτιῶντο μέλλοντας ἔτι περὶ τὸ χρῆναι φονᾷν. Ἔφασκον γὰρ, ὅτι Θεωρεῖτε ὅτι οὐκ ὠφελεῖ οὐδέν. Ἴδε ὁ κόσμος ὅλος ὀπίσω αὐτοῦ ἀπῆλθεν. Ἐπειδὴ δὲ τὴν τῶν ἤδη πεπιστευκότων πληθὺν ἐδεδίεσαν, χειρῶν μὲν τέως ἐφείδοντο, καὶ τῆς εἰς προὖπτον ἐπιβολῆς. Ἵνα δὲ τοῖς Ῥωμαίων προσκρούσειε στρατηγοῖς, ἐπιπέμπουσί τινας τῶν ἰδίων μαθητῶν μετὰ τῶν καλουμένων Ἡρωδιανῶν λέγοντας· Διδάσκαλε, οἴδαμεν ὅτι ἀληθὴς εἰ, καὶ ἀμέλει σοι περὶ οὐδενός· οὐ γὰρ βλέπεις εἰς πρόσωπον ἀνθρώπων. Ἔξεστι δοῦναι κῆνσον Καίσαρι, ἢ οὔ; Ἀλλ’ ἠλέγχοντο παραχρῆμα, λέγοντος αὐτοῖς τοῦ Χριστοῦ, μετὰ τὴν τῶν δηναρίων δεῖξιν· Ἀπόδοτε τὰ Καίσαρος Καίσαρι, καὶ τὰ τοῦ Θεοῦ τῷ Θεῷ.","english":"who, thrusting aside the divine and evangelical proclamation and honoring none of the necessary things for benefit, gnashed their teeth at Christ, who was teaching things beyond shadow and law, was highly esteemed and admired, and no less astounded those throughout all Judea by the excess of his miracles and by introducing marvels along with every one of his proposals that were pleasing to God. And indeed, when, according to the voice of the prophet, he left Bethany and entered Jerusalem, he himself gently mounted on a beast of burden and a young colt, while the boys leading the way cried out in praise: \"Hosanna to the son of David. Blessed is he who comes in the name of the Lord.\" And some of those running together spread their garments on the roads and made his entry not without wonder; but others were torn apart, struck by the sharper goads of envy, and whispered to one another, almost accusing him of being about to commit murder. For they said, \"Do you see that it does no good? Look, the whole world has gone after him.\" But since they feared the multitude of those who had already believed, they for the time refrained from using their hands and from open attack. However, in order to make him clash with the Roman generals, they sent some of their own disciples along with those called Herodians, saying, \"Teacher, we know that you are truthful, and indeed you care about nothing; for you do not look at the face of men. Is it permitted to give tribute to Caesar or not?\" But they were immediately refuted, Christ saying to them, after showing the denarii, \"Render to Caesar what is Caesar's, and to God what is God's.","structure":"narrative","commentary":[{"unit":"scripture","kind":"scripture","basis":"text","lemma":"Ὡσαννὰ τῷ υἱῷ Δαβίδ. Εὐλογημένος ὁ ἐρχόμενος ἐν ὀνόματι Κυρίου","severity":"info","text":"Cyril adapts Psalm 118:26 LXX (Hosanna) and combines it with a blessing formula not found verbatim in the Gospels, reflecting liturgical usage.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"scripture","kind":"scripture","basis":"text","lemma":"Ἀπόδοτε τὰ Καίσαρος Καίσαρι, καὶ τὰ τοῦ Θεοῦ τῷ Θεῷ","severity":"info","text":"This saying is not in the canonical Gospels; Cyril likely draws on a variant tradition or apocryphal source, possibly the Gospel of the Nazarenes or oral tradition.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"background","kind":"background","basis":"text","lemma":"Ἡρωδιανῶν","severity":"info","text":"The Herodians, mentioned in Mark 3:6 and 12:13, were a Jewish party supporting the Herodian dynasty; Cyril here associates them with opponents of Christ.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"structure","kind":"structure","basis":"text","lemma":"κατὰ τὴν τοῦ προφήτου φωνὴν","severity":"info","text":"Cyril introduces the entry into Jerusalem with a prophetic citation formula, linking the event to Old Testament prophecy, though the specific prophet is not named.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"reception","kind":"reception","basis":"text","lemma":"τῶν συνθεόντων τινὲς τὰ ἱμάτια κατεστρώννυον","severity":"info","text":"The spreading of garments before Christ echoes the Palm Sunday narrative (Matthew 21:8) but is elaborated by Cyril with details from later Christian tradition.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"caution","kind":"caution","basis":"text","lemma":"ἐπέβρυχον τοὺς ὀδόντας Χριστῷ","severity":"caution","text":"The phrase 'gnashed their teeth at Christ' is metaphorical; the Greek verb ἐπέβρυχον is rare and may be a scribal variant for ἐπέβρυχον (to gnash) or ἐπέβρυχον (to roar).","cites":[],"named_sources":[],"dropped_cites":[]}],"ambiguities":["The identity of the 'prophet' in 'κατὰ τὴν τοῦ προφήτου φωνὴν' is unspecified; possibly Zechariah or another minor prophet.","The source of the saying 'Render to Caesar...' is uncertain; it may be apocryphal or a Cyril invention."],"confidence":"high","notes":[]},{"i":343,"ref":"p343","source":"Οἱ δὲ δὴ, πρὸς τοῦτο κατερυθριάσαι δέον καὶ ἀποσχέσθαι λοιπὸν τοῦ πειράζειν αὐτὸν, πεῖραν αὐτοῦ καθίεσαν καὶ ἑτέραν. Ποιήσας μὲν γὰρ ὡσεὶ φραγέλλιον ἐκ σχοινίου, πάντας ἐξέβαλεν ἐκ τοῦ ἱεροῦ τοὺς πωλοῦντας τὰ πρόβατα καὶ τὰς βοῦς, λέγων· Ἄρατε ταῦτα ἐντεῦθεν· Μὴ ποιεῖτε τὸν οἶκον τοῦ Πατρός μου, οἶκον ἐμπορίου. Οἱ δὲ ἀγανακτοῦντες παραγίνονται· Ἐν ποίᾳ ἐξουσίᾳ ταῦτα ποιεῖς, καὶ τίς ἔδωκέ σοι τὴν ἐξουσίαν ταύτην; Τί οὖν πρὸς τοῦτο ὁ Χριστός; Ἐρωτήσω, φησὶ, κἀγὼ ὑμᾶς λόγον, καὶ εἴπατέ μοι· Τὸ βάπτισμα Ἰωάννου πόθεν ἦν; ἐξ οὐρανοῦ, ἢ ἐξ ἀνθρώπων; Οἱ δὲ διελογίζοντο, φησὶν, ἐν ἑαυτοῖς, ὅτι Ἐὰν εἴπωμεν, ἐξ οὐρανοῦ, ἐρεῖ ἡμῖν· Διατί οὖν οὐκ ἐπιστεύσατε αὐτῷ; Ἐὰν εἴπωμεν, ἐξ ἀνθρώπων, φοβούμεθα τὸν ὄχλον. Πάντες γὰρ ὡς προφήτην εἶχον τὸν Ἰωάννην. Καὶ λέγουσι, φησίν· Οὐκ οἴδαμεν. Τί οὖ πρὸς ταῦτα Χριστός· Οὐδὲ ἐγὼ λέγω ὑμῖν ἐν ποίᾳ ἐξουσίᾳ ταῦτα ποιῶ. Οὐκοῦν πειρατήριον ὁ Γὰδ, τουτέστιν, οἱ ἀεὶ πειράζοντες Φαρισαῖοι. Πλὴν ἀντεπειράζοντο καταπόδας, τουτέστιν, εὐθύς. Χριστὸς γὰρ ἦν ὁ κατὰ τὴν τοῦ προφήτου φωνὴν δρασσόμενος τοὺς σοφοὺς ἐν τῇ σοφίᾳ αὐτῶν, καὶ τὰς τῶν πολυπλόκων βουλὰς περιστὰς ἀστείως εἰς ἀντίστροφον ζήτησιν.","english":"Now, they ought to have blushed at this and refrained from testing him any further, yet they made another attempt upon him. For having made something like a whip from a rope, he drove out of the temple all those selling sheep and cattle, saying: \"Take these things away from here; do not make my Father's house a house of merchandise.\" And they, indignant, come to him: \"By what authority do you do these things, and who gave you this authority?\" What then does Christ say to this? \"I will ask you a question too,\" he says, \"and tell me: whence was the baptism of John? From heaven, or from men?\" And they deliberated among themselves, it says, that \"If we say, 'from heaven,' he will say to us, 'Why then did you not believe him?' If we say, 'from men,' we fear the crowd.\" For all held John as a prophet. And they say, it says, \"We do not know.\" What then does Christ say to this? \"Neither do I tell you by what authority I do these things.\" Therefore Gad is a testing-ground, that is, the Pharisees who are always testing. Yet they were tested in turn at their heels, that is, immediately. For it was Christ who, according to the voice of the prophet, catches the wise in their own wisdom, and skillfully turns the intricate plans of the cunning into a counter-question.","structure":"narrative","commentary":[{"unit":"sense","kind":"sense","basis":"text","lemma":"πωλοῦντας","severity":"info","text":"The Greek verb πωλοῦντας ('selling') indicates that the temple was being used for commerce, which Christ rebukes as making the Father's house a 'house of merchandise'.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"scripture","kind":"scripture","basis":"text","lemma":"Ἐρωτήσω, φησὶ, κἀγὼ ὑμᾶς λόγον","severity":"info","text":"The exchange about the baptism of John echoes a non-canonical tradition, possibly from the Gospel of the Nazarenes or another apocryphal source, as it is not found in the canonical Gospels.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"background","kind":"background","basis":"text","lemma":"Γὰδ","severity":"info","text":"Gad is a Hebrew name meaning 'fortune' or 'troop', but here Cyril allegorically interprets it as a 'testing-ground' (πειρατήριον), referring to the Pharisees who constantly test Christ.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"term","kind":"term","basis":"text","lemma":"πειρατήριον","severity":"info","text":"The term πειρατήριον ('testing-ground') is rare; Cyril uses it to characterize Gad as a place of testing, linking it to the Pharisees' persistent attempts to test Christ.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"structure","kind":"structure","basis":"text","lemma":"Οὐκοῦν πειρατήριον ὁ Γὰδ","severity":"info","text":"This sentence serves as a structural pivot, moving from the narrative of Christ's confrontation to Cyril's allegorical interpretation of Gad as a symbol of the Pharisees.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"reception","kind":"reception","basis":"text","lemma":"κατὰ τὴν τοῦ προφήτου φωνὴν","severity":"info","text":"Cyril alludes to a prophetic voice (possibly from the Psalms or Isaiah) that describes Christ catching the wise in their own wisdom, reflecting a common patristic trope of Christ as the divine trickster.","cites":[],"named_sources":[],"dropped_cites":[]}],"ambiguities":["The source of the dialogue about John's baptism is unclear; it may derive from an apocryphal gospel or be a free composition by Cyril.","The identity of the 'prophet' referenced in the final sentence is not specified; it could be a generic reference to Old Testament prophecy."],"confidence":"high","notes":[]},{"i":344,"ref":"p344","source":"Περὶ τοῦ Ἀσήρ.\n\nἈσὴρ πίων αὐτοῦ ὁ ἄρτος, καὶ αὐτὸς δώσει τροφὴν ἄρχουσι. Πλοῦτός τοι πάλιν ὁ Ἀσήρ. Ὧδε γὰρ ἔχει τοῦ σημαινομένου ἡ δήλωσις. Εἴη δ’ ἂν, οἶμαί που, κἀνταῦθα νοούμενος, ἐν ᾧ πάντες εἰσὶν οἱ θησαυροὶ τῆς σοφίας καὶ γνώσεως ἀπόκρυφοι, τουτέστι Χριστὸς, ὁ ἐν ἀγρῷ κρυπτόμενος θησαυρὸς, ὁ πολυτίμητος μαργαρίτης, ὁ καὶ ἐν προσώπῳ τῆς σοφίας ἐναργέστατα λέγων· Πλοῦτος καὶ δόξα ἐμοὶ ὑπάρχει, καὶ κτῆσις πολλῶν, καὶ δικαιοσύνη. Αὐτὸς ὁ τὴν γῆν ἐπισκεψάμενος, καθά φησιν ὁ Δαβίδ· Ἐπλήθυνας τοῦ πλουτίσαι αὐτήν. Γράφει δέ που καὶ ὁ σοφώτατος Παῦλος ἡμῖν περὶ αὐτοῦ· Εὐχαριστῶ τῷ Θεῷ μου πάντοτε περὶ ὑμῶν, ἐπὶ τῇ χάριτι τοῦ Θεοῦ τῇ δοθείσῃ ὑμῖν ἐν Χριστῷ Ἰησοῦ, ὅτι ἐν παντὶ ἐπλουτίσθητε ἐν αὐτῷ, ἐν παντὶ λόγῳ καὶ πάσῃ γνώσει. Συνεπτώχευσε γὰρ ἡμῖν, καίτοι πλούσιος ὢν ὁ Θεὸς, ἵνα ἡμεῖς τῇ αὐτοῦ πτωχείᾳ πλουτήσωμεν. Τούτῳ δὴ πάντως ἐστὶ καὶ πίων ὁ ἄρτος, τουτέστι, λιπαρὸς ἄγαν καὶ τροφιμώτατος. Τρέφει γὰρ ἡμᾶς ὁ Κύριος ἡμῶν Ἰησοῦς Χριστὸς, οὐ μάννα τὸ αἰσθητὸν καθιεὶς, καθὰ καὶ πάλαι τοῖς ἐξ Ἰσραὴλ, ἀλλ’ ἑαυτὸν ταῖς τῶν πιστευόντων ἐνοικίζων ψυχαῖς διὰ τοῦ ἁγίου Πνεύματος. Τοιγάρτοι καὶ ἔφασκε τοῖς Ἰουδαίων δήμοις· Ἀμὴν ἀμὴν λέγω ὑμῖν, οὐ Μωσῆς δέδωκεν ὑμῖν τὸν ἄρτον ἐκ τοῦ οὐρανοῦ τὸν ἀληθινόν. Ὁ γὰρ ἄρτος τοῦ Θεοῦ ἐστιν ὁ καταβαίνων ἐκ τοῦ οὐρανοῦ, καὶ ζωὴν διδοὺς τῷ κόσμῳ. Καὶ πάλιν· Ἐγώ εἰμι ὁ ἄρτος τῆς ζωῆς. Ἄρτος δὲ καὶ ἑτέρως νοεῖται ζωοποιὸς κατά τι τῶν ἀποῤῥητοτέρων. Δίδωσι δὲ τοῖς ἄρχουσι τροφήν.","english":"Concerning Asher.\n\nAsher, his bread is rich, and he himself will give food to rulers. Wealth, again, is Asher. For here is the meaning of the signified. And it would be, I think, understood here as well, in whom are all the hidden treasures of wisdom and knowledge, that is, Christ, the treasure hidden in the field, the precious pearl, who also says most clearly in the person of Wisdom: Wealth and glory belong to me, and possession of many things, and righteousness. He himself who visited the earth, as David says: You have multiplied to enrich it. And the most wise Paul also writes to us about him: I always give thanks to my God for you, for the grace of God given to you in Christ Jesus, that you have been enriched in everything in him, in every word and all knowledge. For he became poor with us, although he is rich, God, so that we might become rich through his poverty. To him indeed belongs also the rich bread, that is, very rich and most nourishing. For our Lord Jesus Christ nourishes us, not sending down the manna of the senses, as he did long ago to those from Israel, but dwelling himself in the souls of believers through the Holy Spirit. Therefore he also said to the multitudes of the Jews: Truly, truly I say to you, Moses did not give you the true bread from heaven. For the bread of God is that which comes down from heaven, and gives life to the world. And again: I am the bread of life. And bread is also understood in another way as life-giving according to some of the more secret things. And he gives food to the rulers.","structure":"narrative","commentary":[{"unit":"term","kind":"term","basis":"glossary","lemma":"Ἀσήρ","severity":"info","text":"Asher is one of the twelve sons of Jacob; Cyril etymologizes the name as 'wealth' (πλοῦτος), a common patristic interpretation based on Hebrew 'osher (riches).","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"scripture","kind":"scripture","basis":"text","lemma":"Πλοῦτος καὶ δόξα ἐμοὶ ὑπάρχει, καὶ κτῆσις πολλῶν, καὶ δικαιοσύνη","severity":"info","text":"Cyril attributes this saying to Christ 'in the person of Wisdom'; it echoes Proverbs 8:18 LXX (σοφίαν ... πλοῦτος καὶ δόξα), but the exact phrasing is not a direct biblical quotation.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"scripture","kind":"scripture","basis":"text","lemma":"Ἐπλήθυνας τοῦ πλουτίσαι αὐτήν","severity":"info","text":"Cyril cites David (Psalm 64:10 LXX: ἐπλήθυνας τοῦ πλουτίσαι αὐτήν), referring to God enriching the earth.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"scripture","kind":"scripture","basis":"text","lemma":"Εὐχαριστῶ τῷ Θεῷ μου πάντοτε περὶ ὑμῶν, ἐπὶ τῇ χάριτι τοῦ Θεοῦ τῇ δοθείσῃ ὑμῖν ἐν Χριστῷ Ἰησοῦ, ὅτι ἐν παντὶ ἐπλουτίσθητε ἐν αὐτῷ, ἐν παντὶ λόγῳ καὶ πάσῃ γνώσει","severity":"info","text":"Cyril attributes this to Paul; it is not a verbatim citation from the Pauline corpus but a paraphrase or conflation of themes from 1 Corinthians 1:4-5 and Colossians 2:3.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"scripture","kind":"scripture","basis":"text","lemma":"Ἀμὴν ἀμὴν λέγω ὑμῖν, οὐ Μωσῆς δέδωκεν ὑμῖν τὸν ἄρτον ἐκ τοῦ οὐρανοῦ τὸν ἀληθινόν","severity":"info","text":"Cyril presents this as a saying of Christ to the Jewish multitudes; it is not found in the canonical Gospels but may reflect a Johannine-type tradition (cf. John 6:31-35).","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"scripture","kind":"scripture","basis":"text","lemma":"Ἐγώ εἰμι ὁ ἄρτος τῆς ζωῆς","severity":"info","text":"A direct quotation of John 6:35 (ἐγώ εἰμι ὁ ἄρτος τῆς ζωῆς), where Christ identifies himself as the bread of life.","cites":[],"named_sources":[],"dropped_cites":[]}],"ambiguities":["The source of the saying attributed to Christ about Moses and the true bread from heaven is uncertain; it may be a non-canonical tradition or Cyril's own composition.","The phrase 'bread is also understood in another way as life-giving according to some of the more secret things' likely refers to a sacramental or mystical interpretation, possibly the Eucharist, but Cyril does not specify."],"confidence":"high","notes":[]},{"i":345,"ref":"p345","source":"Φαίην γὰρ ἂν, ὅτι Θρόνοι τε καὶ Ἐξουσίαι, Ἀρχαὶ καὶ Δυνάμεις, ἄγγελοι καὶ ἀρχάγγελοι, καὶ πᾶσα κτίσις ἁγία καὶ λογικὴ, τροφὴν ποιεῖται Χριστόν. Καὶ ὡς ἂν νοεῖσθαι τὸ χρῆμα πρέποι. Ἀλλὰ καὶ τοῖς τῶν ἐπὶ γῆς ποιμνίων καθηγηταῖς διανέμει τροφὰς, δῆλον δὲ ὅτι τὰς πνευματικὰς, τὴν τῶν θείων μυστηρίων ἀποκάλυψιν, τὴν ἀπάσης εἴδησιν ἀρετῆς, ἵνα καὶ αὐτοὶ τοὺς ὑπεζευγμένους ἀποτρέφοιεν λαοὺς τοῖς εἰς ζωὴν παιδεύμασι. Τοιγάρτοι καὶ πρὸς αὐτοὺς, Δωρεὰν ἐλάβετε, φησὶ, δωρεὰν δότε. Καὶ μὴν καὶ ἑτέρωθι· Τίς ἄρα ἐστὶν ὁ πιστὸς δοῦλος καὶ φρόνιμος, ὃν καταστήσει ὁ Κύριος αὐτοῦ ἐπὶ τῆς οἰκίας αὐτοῦ, τοῦ δοῦναι ἐν καιρῷ τὸ σιτομέτριον; Ἀμὴν λέγω ὑμῖν· μακάριος ὁ δοῦλος ἐκεῖνος, ὃν ἐλθὼν ὁ Κύριος αὐτοῦ εὑρήσει οὕτως ποιοῦντα. Ἀμὴν λέγω ὑμῖν, ὅτι ἐπὶ πᾶσι τοῖς ὑπάρχουσιν αὐτοῦ καταστήσει αὐτόν. Τοῦτο ποιοῦντας εὑρήσομεν τοὺς τῶν Ἐκκλησιῶν διδασκάλους, καὶ πρό γε δὴ τούτων τοὺς ἁγίους ἀποστόλους. Ἐπιστέλλει γοῦν ὁ μακάριος Παῦλός τισιν· Ἐπιποθῶ γὰρ ὑμᾶς ἰδεῖν, ἵνα τι μεταδῶ χάρισμα ὑμῖν πνευματικὸν εἰς τὸ στηριχθῆναι ὑμᾶς. Παρακεκλῆσθαι δὲ καὶ αὐτοὶ λέγουσι παρὰ Θεοῦ, τοῖς ἄνωθεν ἀγαθοῖς ἀναπιμπλάντος αὐτοὺς δηλονότι, καὶ ταῖς διὰ Πνεύματος χορηγίαις πλουσίως καταπιαίνοντος. Ἀσὴρ δὴ οὖν ἄρα Χριστὸς, ἢ οἱ Χριστὸν πλουτήσαντες, ὧν ἂν νοοῖτο καὶ πίων ὁ ἄρτος.","english":"I would say that Thrones and Authorities, Principalities and Powers, angels and archangels, and every holy and rational creation, make Christ their food. And as the matter should be understood. But also to the leaders of the flocks on earth he distributes food, clearly spiritual food, the revelation of the divine mysteries, the knowledge of all virtue, so that they too may nourish the peoples subject to them with teachings for life. Therefore also to them he says, \"Freely you have received, freely give.\" And indeed elsewhere: \"Who then is the faithful and wise servant, whom his Lord will set over his house, to give out the measure of grain at the proper time? Truly I say to you, blessed is that servant, whom his Lord, upon coming, will find doing thus. Truly I say to you, that over all his possessions he will set him.\" We will find the teachers of the Churches doing this, and before them the holy apostles. For the blessed Paul writes to some: \"I long to see you, so that I may impart to you some spiritual gift for your strengthening.\" And they themselves say they have been called by God, obviously filled by him with goods from above, and richly fattened by the supplies through the Spirit. Asher, then, is Christ, or those who have been enriched with Christ, whose bread would be understood as rich.","structure":"narrative","commentary":[{"unit":"scripture","kind":"scripture","basis":"text","lemma":"Δωρεὰν ἐλάβετε, δωρεὰν δότε","severity":"info","text":"Cyril quotes a saying, 'Freely you have received, freely give,' which echoes Matthew 10:8 and the Didache, but the exact source is uncertain.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"scripture","kind":"scripture","basis":"text","lemma":"Τίς ἄρα ἐστὶν ὁ πιστὸς δοῦλος καὶ φρόνιμος...","severity":"info","text":"The extended quotation about the faithful servant and the measure of grain is not a direct biblical verse but a paraphrase or allusion, possibly to a parable or a saying known in early Christian tradition.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"scripture","kind":"scripture","basis":"text","lemma":"Ἐπιποθῶ γὰρ ὑμᾶς ἰδεῖν, ἵνα τι μεταδῶ χάρισμα ὑμῖν πνευματικὸν","severity":"info","text":"Cyril cites Paul's longing to impart a spiritual gift; this is not a direct Pauline quotation but a summary or adaptation of sentiments found in letters such as Romans 1:11 or 1 Corinthians 16:12.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"background","kind":"background","basis":"text","lemma":"Θρόνοι τε καὶ Ἐξουσίαι, Ἀρχαὶ καὶ Δυνάμεις","severity":"info","text":"These terms (Thrones, Authorities, Principalities, Powers) are angelic ranks from the Celestial Hierarchy, a concept developed in early Christian angelology, notably by Pseudo-Dionysius the Areopagite.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"term","kind":"term","basis":"text","lemma":"Ἀσὴρ","severity":"info","text":"Cyril interprets Asher as Christ or those enriched with Christ, linking the tribe's name (meaning 'blessed' or 'wealth') to spiritual richness, a common typological move in Alexandrian exegesis.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"structure","kind":"structure","basis":"text","lemma":"Φαίην γὰρ ἄν","severity":"info","text":"The phrase 'I would say' introduces a speculative or interpretive claim, typical of Cyril's rhetorical style in the Glaphyra, where he offers theological readings of Old Testament figures.","cites":[],"named_sources":[],"dropped_cites":[]}],"ambiguities":["The source of the sayings about the faithful servant and 'freely give' is unclear; they may be from apocryphal or liturgical traditions rather than canonical scripture.","The phrase 'καταπιαίνοντος' (fattening) is unusual and may carry a metaphorical sense of spiritual enrichment, but its precise connotation is ambiguous."],"confidence":"high","notes":[]},{"i":346,"ref":"p346","source":"Περὶ τοῦ Νεφθαλείμ.\n\nΝεφθαλεὶμ στέλεχος ἀνειμένον, ἐπιδιδοὺς τῷ γεννήματι κάλλος. Ἐφαρμόσειεν ἂν, οἶμαί τις, καὶ οὐκ ἀπὸ σκοποῦ, καὶ τόδε δὴ πάλιν αὐτῷ που τάχα τῷ Ἐμμανουὴλ, καὶ μὴν εἰ βούλοιτο, καὶ αὐτοῖς τοῖς ἐν πίστει δεδικαιωμένοις, καὶ ἡγιασμένοις ἐν πνεύματι. Ἐλέγετο μὲν γὰρ πρὸς τὴν τῶν Ἰουδαίων μητέρα, φημὶ δὴ τὴν Ἱερουσαλὴμ, διὰ φωνῆς Ἱερεμίου· Ἐλαίαν ὡραίαν, εὔσκιον τῷ εἴδει, ἐκάλεσε Κύριος τὸ ὄνομά σου. Εἰς φωνὴν περιτομῆς αὐτῆς ἀνήφθη πῦρ ἐπ’ αὐτήν. Μεγάλη ἡ θλίψις ἐπὶ σέ. Ἠχρειώθησαν οἱ κλάδοι αὐτῆς, καὶ Κύριος τῶν δυνάμεων ὁ καταφυτεύσας σε, ἐλάλησεν ἐπὶ σὲ κακά. Ὅτε γὰρ ἔδει τῆς καθηκούσης αὐτὴν ἐπιμελείας τυχεῖν (σημαίνει γὰρ, οἶμαι, τουτὶ, καὶ ἕτερον οὐδὲν, ἡ περιτομὴ), τότε καὶ ἠχρειῶσθαι καὶ ἐμπεπρῆσθαί φησιν αὐτὴν, ὅτι μὴ παρόντα τὸν γεωργὸν ἐπιγινώσκειν ἤθελε, τὸν, οἷά τινι δρεπάνῃ τῇ τομωτάτῃ, τοῦ πνεύματος ἐνεργείᾳ τῶν ἀχρείων ἡμᾶς ἀπαλλάττοντα, τουτέστι, τῶν γεωδεστέρων καὶ σαρκικῶν, ἵνα τὴν εἰς πᾶν ὁτιοῦν τῶν τεθαυμασμένων ἔφεσίν τε καὶ προθυμίαν ἐκτέκωμεν. Ἔστι γοῦν ἀκοῦσαι λέγοντος ἐναργῶς τοῦ πάντων ἡμῶν Σωτῆρος Χριστοῦ· Ἐγώ εἰμι ἡ ἄμπελος ἡ ἀληθινὴ, καὶ ὁ Πατήρ μου ὁ γεωργός ἐστι. Πᾶν κλῆμα ἐν ἐμοὶ μὴ φέρον καρπὸν, αἴρει αὐτό· καὶ πᾶν τὸ καρπὸν φέρον καθαίρει αὐτὸ, ἵνα καρπὸν πλείονα φέρῃ. Ῥίζα μὲν γὰρ οἷά τις, καὶ ἀμπέλου στέλεχος ἐμβεβοθρευμένης ἀσφαλῶς, τῶν εἰς καινότητα ζωῆς ἐνηνεγμένων ὁ Κύριος ἡμῶν Ἰησοῦς Χριστός.","english":"Concerning Nephthaleim.\n\nNephthaleim is a vine-stock set free, yielding beauty to its offspring. One might, I think, not unsuitably, apply this again perhaps to Emmanuel himself, and, if one wishes, also to those justified in faith and sanctified in spirit. For it was said to the mother of the Jews, I mean Jerusalem, through the voice of Jeremiah: \"A beautiful olive tree, well-shaded in form, did the Lord call your name. At the sound of its circumcision, fire was kindled upon it. Great is the affliction upon you. Its branches were rendered useless, and the Lord of hosts, who planted you, spoke evils against you.\" For when it ought to have received its proper care (for circumcision signifies this, I think, and nothing else), then he says it was both rendered useless and set on fire, because it did not wish to recognize the farmer as present, who, as with a very sharp sickle, by the energy of the spirit, frees us from useless things, that is, from the more earthly and fleshly, so that we may put forth desire and eagerness for everything admirable. For one can hear our Savior Christ clearly saying: \"I am the true vine, and my Father is the farmer. Every branch in me that does not bear fruit, he removes; and everything that bears fruit, he prunes it, so that it may bear more fruit.\" For as a kind of root and vine-stock securely planted deep, our Lord Jesus Christ is for those brought into the newness of life.","structure":"narrative","commentary":[{"unit":"structure","kind":"structure","basis":"text","lemma":"Περὶ τοῦ Νεφθαλείμ","severity":"info","text":"The heading 'Concerning Nephthaleim' marks a new section in Cyril's commentary, following the pattern of treating each tribe of Israel in sequence.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"term","kind":"term","basis":"text","lemma":"στέλεχος ἀνειμένον","severity":"info","text":"Cyril glosses Nephthaleim as 'a vine-stock set free' (στέλεχος ἀνειμένον), interpreting the name allegorically as a symbol of Christ or the sanctified faithful.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"scripture","kind":"scripture","basis":"text","lemma":"Ἐλαίαν ὡραίαν...","severity":"info","text":"Cyril quotes a passage from Jeremiah (likely Jer 11:16 LXX) about a beautiful olive tree, applying it to Jerusalem as the mother of the Jews.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"scripture","kind":"scripture","basis":"text","lemma":"Ἐγώ εἰμι ἡ ἄμπελος ἡ ἀληθινή","severity":"info","text":"Cyril cites Jesus' saying 'I am the true vine, and my Father is the farmer' (cf. John 15:1), interpreting Christ as the root and vine-stock for the new life.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"background","kind":"background","basis":"text","lemma":"περιτομή","severity":"info","text":"Cyril interprets circumcision (περιτομή) as a symbol of spiritual care, where the farmer (Christ) prunes away earthly and fleshly elements to foster virtue.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"reception","kind":"reception","basis":"text","lemma":"Νεφθαλείμ","severity":"info","text":"Cyril's allegorical reading of Nephthaleim as a vine-stock reflects a broader patristic tradition of interpreting the twelve tribes as types of Christ or the Church.","cites":[],"named_sources":[],"dropped_cites":[]}],"ambiguities":["The exact source of the Jeremiah quotation is uncertain; it may be a conflation of LXX passages. The phrase 'at the sound of its circumcision' is obscure and may reflect a variant text or Cyril's paraphrase."],"confidence":"high","notes":[]},{"i":347,"ref":"p347","source":"Κλημάτων δὲ δίκην ἡμεῖς καθ’ ἕνωσιν τὴν ἐν πνεύματι προσπεφύκαμέν τε καὶ ἀπηρτήμεθα νοητῶς, ἀγάπῃ τῇ εἰς αὐτὸν συνδούμενοι, καὶ ἐνσπαταλῶντες πιότητι τῇ παρ’ αὐτοῦ, καὶ τῇ θείᾳ τρεφόμενοι χάριτι πρὸς καρποφορίαν ἀρετῆς. Ἐπισκέπτεται δὲ τὰ καθ’ ἡμᾶς σὺν Υἱῷ καὶ αὐτὸς ὁ Πατήρ. Ἀλλ’ ἔστι που δῆλον, ὅτι κἂν εἰ ἄμπελος νοοῖτο Χριστὸς, γεωργὸς δὲ ὁ Πατὴρ, ἐν Χριστῷ δὴ πάντως τὸ ἀχρεῖον ἀποκερεῖ, καὶ φροντίδος ἀξιοῖ τὸ ὡς ἄριστα ἔχειν δυνάμενον καὶ καρποφοροῦν ἐν αὐτῷ. Ὅτε τοίνυν ἐχρῆν ἐν ἀμείνοσιν ὁρᾶσθαι γεγενημένην τὴν τῶν Ἰουδαίων μητέρα, τὴν εὔσκιόν τε καὶ ὡραίαν ἐλαίαν, ὡς ὁ προφήτης φησὶ, τότε καὶ ἀπόλωλε, καὶ ἀνήφθη πῦρ ἐν αὐτῇ. Τοιγάρτοι καὶ ὁ σοφὸς Ἰωάννης, Ἤδη δὲ καὶ ἡ ἀξίνη, φησὶ, πρὸς τὴν ῥίζαν τῶν δένδρων κεῖται· πᾶν οὖν δένδρον μὴ ποιοῦν καρπὸν καλὸν, ἐκκόπτεται, καὶ εἰς πῦρ βάλλεται. Ὅτι δὲ ἔμελλε ταῖς εἰς λῆξιν ἡκούσαις κακοῦ περιπεσεῖσθαι συμφοραῖς ἡ διαβόητος πόλις. προανεχρησμῴδησε λέγων ὁ προφήτης Ζαχαρίας· Καὶ ἔσται ὁ κοπετὸς τῆς Ἱερουσαλὴμ ὡς κοπετὸς ῥοῶνος ἐν πεδίῳ ἐκκοπτομένου. Καὶ πάλιν ὡς πρὸς αὐτήν· Διάνοιξον, ὁ Λίβανος, τὰς θύρας σου, καὶ καταφαγέτω πῦρ τὰς κέδρους σου. Ὀλολυζέτω πίτυς, διότι πέπτωκε κέδρος. Ὅτι μεγάλως μεγιστᾶνες ἐταλαιπώρησαν. Ὀλολύξατε, δρύες τῆς Βασανίτιδος, ὅτι κατεσπάσθη ὁ δρυμὸς ὁ σύμφυτος. Λίβανος μὲν γὰρ ὄρος ἐστὶ τῇ κέδρῳ κατάκομον. Εὐῶδες δὲ τὸ φυτὸν, καὶ τῶν ὅτι μάλιστα τεθαυμασμένων εἰς κάλλος. Λιβάνῳ δὴ οὖν παρεικάζει τὴν Ἱερουσαλὴμ, οὐκ ἀθαύμαστον ἔχουσαν τὴν τῶν ἱερέων πληθὺν, τό γε ἧκον, φημὶ, πρὸς τὰς ἐκ νόμου τιμάς.","english":"Like branches, we have been grafted and attached spiritually in unity, bound together by love for him, and luxuriating in the richness from him, and nourished by divine grace for the bearing of virtue. And the Father himself, together with the Son, visits our affairs. But it is clear somewhere that even if Christ is understood as a vine, and the Father as the farmer, then in Christ he certainly prunes away the useless and cares for what can be in the best condition and bear fruit in him. So when it was necessary for the mother of the Jews to be seen as having become better, the shady and beautiful olive tree, as the prophet says, then it perished, and fire was kindled in it. Therefore the wise John also says, \"Already the axe lies at the root of the trees; every tree that does not produce good fruit is cut down and thrown into the fire.\" And that the notorious city was about to fall into the misfortunes that came to an end, the prophet Zechariah foretold, saying, \"And the lamentation of Jerusalem will be like the lamentation of a pomegranate tree being cut down in the plain.\" And again, as if to her, \"Open, O Lebanon, your doors, and let fire devour your cedars. Let the pine wail, because the cedar has fallen. That the great nobles have suffered greatly. Wail, oaks of Bashan, because the thicket has been torn down.\" For Lebanon is a mountain thick with cedar. The plant is fragrant and among the most admired for beauty. So he compares Jerusalem to Lebanon, which has a not unadmired multitude of priests, I mean, those pertaining to the honors from the law.","structure":"narrative","commentary":[{"unit":"sense","kind":"sense","basis":"text","lemma":"Κλημάτων δὲ δίκην","severity":"info","text":"Cyril extends the vine metaphor: believers are grafted branches, united in love and nourished by grace for virtue.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"scripture","kind":"scripture","basis":"text","lemma":"Ἤδη δὲ καὶ ἡ ἀξίνη","severity":"info","text":"Cyril quotes John the Baptist: 'Already the axe lies at the root of the trees; every tree not producing good fruit is cut down and thrown into the fire.'","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"scripture","kind":"scripture","basis":"text","lemma":"Καὶ ἔσται ὁ κοπετὸς τῆς Ἱερουσαλὴμ","severity":"info","text":"Cyril cites Zechariah: 'The lamentation of Jerusalem will be like the lamentation of a pomegranate tree being cut down in the plain.'","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"scripture","kind":"scripture","basis":"text","lemma":"Διάνοιξον, ὁ Λίβανος","severity":"info","text":"Cyril cites another Zechariah oracle: 'Open, O Lebanon, your doors, and let fire devour your cedars. Let the pine wail, because the cedar has fallen.'","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"background","kind":"background","basis":"text","lemma":"Λίβανος","severity":"info","text":"Lebanon is a mountain known for fragrant cedars; Cyril uses it as a symbol for Jerusalem's priestly multitude and former beauty.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"structure","kind":"structure","basis":"text","lemma":"Ὀλολύξατε, δρύες τῆς Βασανίτιδος","severity":"info","text":"Cyril adds a further prophetic lament: 'Wail, oaks of Bashan, because the thicket has been torn down,' intensifying the image of Jerusalem's fall.","cites":[],"named_sources":[],"dropped_cites":[]}],"ambiguities":["The Greek text has minor variations in the Zechariah quotations compared to standard LXX; Cyril may be citing from memory or a different recension."],"confidence":"high","notes":[]},{"i":348,"ref":"p348","source":"Τέθειντο γὰρ ἡγούμενοι, καὶ οἷάπερ ἐν δρυμοῖς ἁδρά τε καὶ εὐθυμηκέστατα ξύλα, τὸ τῶν ἄλλων ἁπάντων ἀνέχοντες μέτρον, καὶ πολὺ τῶν ὑπὸ χεῖρα λαῶν ὑπερκείμενοι. Ἀλλ’ ἐμπέπρησται μὲν Ἱερουσαλὴμ, τουτέστιν, ὁ Λίβανος. Οἱ δὲ ἐν αὐτῇ λαμπροὶ, καὶ περιφανέστατοι, καὶ τὸ ἐν εὐκλείαις ἕχοντες ὕψος, τεθρηνήκασιν ἀλλήλους, πίπτοντές τε καὶ ἀπολλύμενοι, καὶ ὥσπερ τισὶ δρυτόμοις περιπεσόντες εὐσθενεστάτοις τοῖς Ῥωμαίων στρατηγοῖς. Ἀλλ’ ὅ γε Κύριος ἡμῶν Ἰησοῦς Χριστὸς, δι’ ὧν ἐκεῖνοι κακοὶ κακῶς ἀπολώλασι, στέλεχος γέγονεν ἀνειμένον. Ἐντρυφᾷ γὰρ ἀεὶ ταῖς ἀκαταλήκτοις εἰς τὸ ἄνω φοραῖς, καὶ ὅλης, ὡς ἔπος εἰπεῖν, τῆς ὑπ’ οὐρανὸν κατευρύνεται. Καὶ αὐτὸ δὴ τοῦτο προανεφώνει σαφῶς ὁ Θεὸς διὰ φωνῆς Ἰεζεχιὴλ οὕτω λέγων· Καὶ λήψομαι ἐκ τῶν ἐπιλέκτων τῆς κέδρου, ἐκ κορυφῆς καρδίας αὐτῶν ἀποκνιῶ, καὶ καταφυτεύσω ἐγὼ ἐπὶ ὄρος ὑψηλὸν, καὶ κρεμάσω αὐτὸ ἐν ὄρει μετεώρῳ τοῦ Ἰσραήλ. Καὶ καταφυτεύσω, καὶ ἐξοίσει βλαστὸν, καὶ ποιήσει καρπὸν, καὶ ἔσται εἰς κέδρον μεγάλην, καὶ ἀναπαύσεται ὑποκάτω αὐτοῦ πᾶν θηρίον, καὶ πᾶν πετεινὸν ὑπὸ τὴν σκιὰν αὐτοῦ ἀναπαύσεται. Καὶ τὰ κλήματα αὐτοῦ ἀποκατασταθήσεται, καὶ γνώσονται πάντα τὰ ξύλα τοῦ πεδίου, ὅτι ἐγὼ Κύριος, ὁ ταπεινῶν ξύλον ὑψηλὸν, καὶ ὑψῶν ξύλον ταπεινὸν, καὶ ξηραίνων ξύλον χλωρὸν, καὶ ἀναθάλλων ξύλον ξηρόν. Ἐγὼ Κύριος ἐλάλησα, καὶ ποιήσω. Συνίης οὖν ὅτι τὰ ἐπίλεκτα τῆς κέδρου λαβὼν, καταπεφύτευκεν ἡμῖν τὸ τῆς ζωῆς ξύλον ὁ Θεὸς καὶ Πατὴρ, τουτέστι Χριστόν. Ἐπίλεκτα δὲ τῆς κέδρου φησὶ τὴν Ἰούδα φυλὴν, τὴν κατάρχουσαν ἀεὶ, καὶ τῶν ἄλλων εὐκλεεστέραν·","english":"For the leaders had been placed, like stout and very straight trees in forests, holding the measure of all the others and greatly towering over the peoples under their hand. But Jerusalem has been burned, that is, Lebanon. And the illustrious and most renowned in it, those holding height in glories, have lamented one another, falling and perishing, and as if falling upon most robust woodcutters, the Roman generals. But our Lord Jesus Christ, through whom those men have perished miserably in an evil manner, has become a released trunk. For he always revels in the unceasing upward movements, and, so to speak, extends over the whole region under heaven. And this very thing God clearly proclaimed beforehand through the voice of Ezekiel, saying thus: \"And I will take from the choice trees of the cedar, from the top of their heart I will cut off, and I will plant on a high mountain, and I will hang it on a lofty mountain of Israel. And I will plant, and it will put forth a shoot, and it will bear fruit, and it will become a great cedar, and every beast will rest under it, and every bird will rest under its shade. And its branches will be restored, and all the trees of the plain will know that I am the Lord, who humbles a high tree and raises a low tree, and dries up a green tree and makes a dry tree flourish. I am the Lord; I have spoken, and I will do.\" You understand, therefore, that having taken the choice trees of the cedar, God the Father has planted for us the tree of life, that is, Christ. And he calls the choice trees of the cedar the tribe of Judah, which always rules and is more renowned than the others.","structure":"narrative","commentary":[{"unit":"scripture","kind":"scripture","basis":"text","lemma":"Καὶ λήψομαι ἐκ τῶν ἐπιλέκτων τῆς κέδρου...","severity":"info","text":"Cyril quotes Ezekiel 17:22-24 (LXX), adapting the arboreal imagery to Christ and the tribe of Judah. The passage is central to his typological reading.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"term","kind":"term","basis":"text","lemma":"ἐπίλεκτα τῆς κέδρου","severity":"info","text":"Cyril glosses 'choice trees of the cedar' as the tribe of Judah, which he calls 'ruling always and more renowned than the others'. This identifies the royal line with the messianic tree.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"background","kind":"background","basis":"text","lemma":"Ἱερουσαλὴμ, τουτέστιν, ὁ Λίβανος","severity":"info","text":"Cyril equates Jerusalem with Lebanon, likely referencing the cedar forests of Lebanon as a symbol of pride and royal power, now burned by Roman destruction in 70 CE.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"structure","kind":"structure","basis":"text","lemma":"Συνίης οὖν","severity":"info","text":"The phrase 'You understand, therefore' marks a transition from the Ezekiel quotation to Cyril's allegorical interpretation, a common exegetical move in the Glaphyra.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"reception","kind":"reception","basis":"text","lemma":"στέλεχος γέγονεν ἀνειμένον","severity":"info","text":"Cyril describes Christ as a 'released trunk' (στέλεχος ἀνειμένον), contrasting with the fallen leaders. This image of the cross as a life-giving tree echoes earlier Christian typology (e.g., Barnabas, Justin).","cites":[],"named_sources":[],"dropped_cites":[]}],"ambiguities":["The phrase 'ἐκ κορυφῆς καρδίας αὐτῶν' (from the top of their heart) in the Ezekiel quotation is ambiguous; Cyril does not gloss it, but it likely refers to the innermost or highest part of the cedar."],"confidence":"high","notes":[]},{"i":349,"ref":"p349","source":"ἐξ ἧς ἀνέφυ καὶ Ἰεσσαὶ, καὶ Δαβὶδ, καὶ ἡ ἁγία Παρθένος, ἢ τὸν Ἰησοῦν ἐκτέτοκεν. Ὅτι δὲ καὶ ἐπὶ ξύλου κεκρέμασται δι’ ἡμᾶς τὸ ἐκ τῆς ἀπολέκτου κέδρου ληφθὲν, καὶ φυτόν ἐστι καλόν τε καὶ εὐανθέστατον, πῶς ἔστιν ἀμφιβάλλειν; Ἀνεβλαστήσαμεν δὲ καὶ ἡμεῖς διὰ βουλῆς τοῦ Πατρὸς, τὰ πάλαι ξηρὰ καὶ καρπὸν οὐκ ἔχοντα ξύλα, ξηρῶν γεγονότων καὶ αὐανθέντων τρόπον τινὰ τῶν ὡς ἐν ὑγρότητι καὶ ζωῇ τοῦ νόμου, τουτέστι, τῶν ἐξ Ἰσραήλ. Καὶ οἱ μὲν ἦσαν ὑψηλοὶ, ταπεινοὶ δὲ ἡμεῖς καὶ κατεῤῥιμμένοι. Ἀλλ’ ὑψώθημεν ἐν Χριστῷ διὰ πίστεως. Οἱ δὲ τῆς ἀρχαίας κατώλισθον δόξης, καὶ γεγόνασι ταπεινοί. Θεὸς οὖν ἐστιν ὁ τῶν ὅλων Κύριος, ὁ καὶ ἰδίοις νεύμασι ταπεινῶν τὰ ὑψηλὰ, καὶ ἀνακομίζων ὑψοῦ τὰ ταπεινὰ, καὶ ξηραίνων ξύλον χλωρὸν, καὶ ἀναθάλλων ξύλον ξηρόν. Ὅτι γὰρ ἢ ἀκάνθης καὶ τριβόλου διενεγκόντες οὐδὲν, οἱ ἐκ τῆς ἀρχαίας Συναγωγῆς μονονουχὶ καὶ τῆς ἁγίας ἀποκείρονται γῆς, ἀντανέφυ δὲ ὥσπερ ἡ τῶν ἐν πίστει πληθὺς, καὶ τοῖς τῶν δένδρων εὐοσμοτάτοις παρεικάζεται, μαθήσῃ, λέγοντος τοῦ Θεοῦ· Καὶ ποιήσω τὴν ἔρημον εἰς ἕλη, καὶ τὴν γῆν ἐν ὑδραγωγοῖς. Θήσω εἰς τὴν ἄνυδρον γῆν κέδρον, καὶ πύξον, καὶ μυρσίνην, καὶ κυπάρισσον, καὶ λεύκην. Καὶ μεθ’ ἕτερα· Καὶ ἔσται ἀντὶ τῆς στοιβῆς ἀναβήσεται κυπάρισσος, ἀντὶ δὲ τῆς κονύζης ἀναβήσεται μυρσίνη. Διὰ μὲν γὰρ τῆς κέδρου νοήσεις τὴν εἰς ἀφθαρσίαν ἐλπίδα τῶν πεπιστευκότων· σήπεσθαι γὰρ οὐκ οἶδεν ἡ κέδρος. Διὰ δὲ τῆς πύξου, τὸ μήτε ἐν κουφότητι νοῦ, μήτε μὴν ἐν ἐλαφρίᾳ φρενῶν, τοὺς ἐν Χριστῷ νοεῖσθαι πρέπον. Συνετοὶ γὰρ ἄπαντες, ἐπείτοι νοῦν ἔχουσι τὸν Χριστόν.","english":"from which Jesse and David and the holy Virgin who bore Jesus have sprung. And that what was taken from the choice cedar was hung on a tree for our sake, and is a beautiful and most flourishing plant, how can one doubt? And we too have sprouted through the counsel of the Father, the formerly dry and fruitless trees, having become dry and withered in a manner like those in the moisture and life of the law, that is, those from Israel. And they were high, but we were low and cast down. But we have been raised up in Christ through faith. And they have slipped from their ancient glory and have become low. Therefore God is the Lord of all, who by his own decrees humbles the high and raises up the low, and dries up the green tree and makes the dry tree bloom again. For that those from the ancient Synagogue, differing nothing from a thorn and a tribulus, are all but cut off from the holy land, while the multitude of those in faith has sprung up instead and is compared to the most fragrant of trees, you will learn from God saying: And I will make the desert into marshes, and the land into watercourses. I will place in the waterless land cedar, and boxwood, and myrtle, and cypress, and white poplar. And after other things: And instead of the stubble, cypress will arise, and instead of the fleabane, myrtle will arise. For by the cedar you will understand the hope of the faithful for incorruption, for the cedar knows no decay. And by the boxwood, that it is fitting for those in Christ to be understood neither in lightness of mind nor in levity of thought. For all are intelligent, since they have Christ as their mind.","structure":"narrative","commentary":[{"unit":"scripture","kind":"scripture","basis":"text","lemma":"Καὶ ποιήσω τὴν ἔρημον εἰς ἕλη...","severity":"info","text":"Cyril cites a divine speech promising to transform desert into marsh and plant trees; this is not a direct biblical quotation but a paraphrase or apocryphal expansion, possibly from a lost version of Isaiah or Ezekiel.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"background","kind":"background","basis":"text","lemma":"κέδρος","severity":"info","text":"Cyril notes that cedar does not decay, using it as a symbol of incorruption for the faithful. This reflects patristic typology where cedar's durability signifies eternal life.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"term","kind":"term","basis":"text","lemma":"πύξος","severity":"info","text":"Boxwood (πύξος) is interpreted as signifying mental steadiness, contrasting with lightness of mind. Cyril connects this to the faithful having Christ as their mind (νοῦν ἔχουσι τὸν Χριστόν).","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"reception","kind":"reception","basis":"text","lemma":"Ἰησοῦν","severity":"info","text":"Cyril identifies the Virgin Mary as the one who bore Jesus, linking her to the lineage of Jesse and David. This reflects the standard Alexandrian Christological reading of Old Testament genealogies.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"structure","kind":"structure","basis":"text","lemma":"Ἀνεβλαστήσαμεν","severity":"info","text":"The passage contrasts the dry trees of Israel with the sprouting of the faithful through the Father's counsel, using botanical imagery to structure a salvation-historical argument.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"caution","kind":"caution","basis":"text","lemma":"Καὶ ποιήσω...","severity":"caution","text":"The extended quotation about trees and marshes is not identifiable in the canonical Septuagint; it may be a conflation or a citation from a non-canonical source, requiring caution in source attribution.","cites":[],"named_sources":[],"dropped_cites":[]}],"ambiguities":["The source of the tree-planting oracle is unclear; it may be a paraphrase of Isa 41:18-19 or a lost apocryphon.","The phrase 'ἐπὶ ξύλου κεκρέμασται' could refer to the cross or to a literal hanging; Cyril likely intends the cross."],"confidence":"high","notes":[]},{"i":350,"ref":"p350","source":"Ναστὸν δὲ ξύλον τὸ πύξινον, καὶ πολλὴν ἔχον ἐν ἑαυτῷ τὴν πύκνωσιν. Διὰ δὲ τῆς μύρτου, τὸ εὔοσμον ἐν ἁγιασμῷ, καὶ τὸ ἀειθαλὲς ἐν χάριτι. Διὰ δέ γε τῆς κυπαρίσσου, τὸ ὑψηλὸν καὶ εὐῶδες. Ὑψηλὸν δέ φημι κατά γε τὴν ἀρετὴν καὶ τὸ ὡς ἐν δόγμασι περιφανές. Διὰ δὲ τῆς λεύκης, τὸ οἱονεὶ λαμπρόν τε καὶ ἔκλευκον εἰς δικαιοσύνην. Λαμπροὶ γὰρ οἱ ἐν Χριστῷ, τῇ παρ’ αὐτοῦ καταγλαϊζόμενοι χάριτι. Στέλεχος δὴ οὖν ἀνειμένον Νεφθαλεὶμ, ἢ αὐτὸς ὁ Χριστὸς, ἢ οἱ Χριστοῦ γνώριμοι. Ἐπειδὴ δέ φησι· Ἐπιδιδοὺς τῷ γεννήματι κάλλος· ὑποδηλώσειεν ἂν, ὡς ἐγᾦμαι, τοιοῦτόν τι πάλιν. Ἐν ἀρχαῖς μὲν γὰρ ὁ Χριστὸς, ἐν τῷ καθ’ ἡμᾶς ὁρώμενος σχήματι, ὅτι Θεὸς κατὰ φύσιν ἐστὶ, καὶ εἰ γέγονε σὰρξ, οὐκ ἐπιστεύετο. Καὶ γοῦν λιθόλευστον μὲν ποιεῖν οἱ Ἰουδαῖοι ἀπετόλμων, ἐπίκλημα καὶ γραφὴν ἐπιῤῥιπτοῦντες αὐτῷ τὸ, Ὅτι σὺ, ἄνθρωπος ὢν, ποιεῖς σεαυτὸν Θεόν. Εὑρήσομεν δὲ καὶ αὐτοὺς τοὺς ἁγίους ἀποστόλους κατατεθηπότας μὲν ὡς τερατουργὸν, πλὴν οὔπω σαφῶς τὸ περὶ αὐτοῦ συνιέντας μυστήριον. Τοιγάρτοι κατηυνάζετο μὲν ἡ θάλασσα, καὶ πνευμάτων ἀγρίων ἀνεκόπτετο φορὰ, Χριστοῦ γενέσθαι προστάττοντος. Οἱ δὲ, φησὶ, διελογίζοντο ἐν ἑαυτοῖς λέγοντες· Ποταπός ἐστιν οὗτος, ὅτι καὶ ἡ θάλασσα, καὶ οἱ ἄνεμοι ὑπακούουσιν αὐτῷ; Ὁρᾷς ὅπως, ὅπερ ἦν κατὰ φύσιν, τουτέστι Θεὸς, καὶ εἰ γέγονε σὰρξ, οὔπω τοῖς κατὰ κόσμον ἐγνωρίζετο, καὶ ἦν ἐν δόξαις ταῖς οὔπω λαμπραῖς; Ἐπειδὴ δὲ πρὸς ἐπίδοσιν ἐν ἡμῖν ἡ περὶ αὐτοῦ κεχώρηκε γνῶσις, ἐπιστεύθη λοιπὸν, ὅτι Θεὸς κατὰ φύσιν ἐστὶ, καὶ αὐτῷ πᾶν γόνυ κάμψει, προσκυνούσης αὐτὸν τῆς ὑπ’ οὐρανόν.","english":"The boxwood is a dense wood, having great compactness within itself. Through the myrtle is signified the fragrant in sanctification and the ever-blooming in grace. Through the cypress, the lofty and fragrant—lofty, I mean, in virtue and conspicuous in teachings. Through the white poplar, the bright and gleaming white, as it were, in righteousness. For those in Christ are bright, being illumined by the grace from him. Now the stem assigned to Naphtali is either Christ himself or those known to Christ. Since it says, \"imparting beauty to the offspring,\" it would indicate, I think, something like this again. For in the beginning, Christ, seen in our form, was not believed to be God by nature, even though he became flesh. Indeed, the Jews dared to stone him, casting upon him the charge and accusation that \"you, being a man, make yourself God.\" And we will find that even the holy apostles were amazed at him as a wonder-worker, but did not yet clearly understand the mystery concerning him. For instance, the sea was calmed and the rush of wild winds was checked when Christ commanded it to be so. But they, it says, reasoned among themselves, saying, \"What sort of man is this, that even the sea and the winds obey him?\" Do you see how that which he was by nature—that is, God, even though he became flesh—was not yet known to those in the world, and he was in glories that were not yet bright? But when knowledge about him advanced among us to increase, it was finally believed that he is God by nature, and every knee bends to him, with the whole world under heaven worshiping him.","structure":"narrative","commentary":[{"unit":"term","kind":"term","basis":"text","lemma":"Ναστὸν","severity":"info","text":"Ναστὸν (dense) describes boxwood's compact grain; the term is rare in patristic Greek, emphasizing solidity as a type of spiritual firmness.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"scripture","kind":"scripture","basis":"text","lemma":"Ἐπιδιδοὺς τῷ γεννήματι κάλλος","severity":"info","text":"This phrase echoes the Song of Songs or a Septuagintal idiom for divine beauty; Cyril uses it to link the tree's beauty to Christ's gradual revelation.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"background","kind":"background","basis":"text","lemma":"Νεφθαλεὶμ","severity":"info","text":"Naphtali is one of the twelve tribes; Cyril interprets the 'stem' (στέλεχος) assigned to Naphtali as a type of Christ or his followers, consistent with his typological reading of Jacob's blessing.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"parallel","kind":"parallel","basis":"text","lemma":"λιθόλευστον","severity":"info","text":"The stoning attempt recalls John 10:31-33, where Jews threaten to stone Jesus for blasphemy; Cyril uses it to illustrate early disbelief in Christ's divinity.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"structure","kind":"structure","basis":"text","lemma":"","severity":"info","text":"Cyril moves from allegorical tree symbolism (boxwood, myrtle, cypress, poplar) to a narrative of Christ's gradual recognition, linking the 'stem' of Naphtali to the growth of faith.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"reception","kind":"reception","basis":"text","lemma":"","severity":"info","text":"Cyril's interpretation of the apostles' initial confusion (sea calming, winds obeying) reflects a common patristic theme: even the disciples needed time to grasp Christ's full divinity.","cites":[],"named_sources":[],"dropped_cites":[]}],"ambiguities":["The phrase 'stem assigned to Naphtali' may refer to a specific tree in Jacob's blessing (Genesis 49) or a lost tradition; Cyril leaves the referent ambiguous, offering Christ or his followers as alternatives."],"confidence":"high","notes":[]},{"i":351,"ref":"p351","source":"Οὐκοῦν προϊούσης εἰς τελειότητα τῆς περὶ αὐτοῦ γνώσεως ἐν ἡμῖν, ὡραῖος ὢν κάλλει παρὰ τοὺς υἱοὺς τῶν ἀνθρώπων, τότε δὴ, τότε διαγινώσκεται. Εἰ δὲ δὴ καὶ ἐφ’ ἡμῶν νοοῖτο τυχὸν τὸ, Ἐπιδιδοὺς τῷ γεννήματι κάλλος, οὐκ ἀσυμφανὴς ὁ λόγος. Προκόπτοντες γὰρ ἀεὶ κατὰ ἀρετὴν, καὶ τῶν ἀμεινόνων ἐφικνούμενοι, ἤτοι τοῖς ἔμπροσθεν ἐπεκτεινόμενοι, κατὰ τὴν τοῦ μακαρίου Παύλου φωνὴν, εἰς κάλλος ἀεὶ τὸ περιφανέστερον ἀναθρώσκομεν· κάλλος δέ φημι τὸ πνευματικὸν, ἵνα καὶ ἡμῖν λέγηται λοιπόν· Ἐπεθύμησεν ὁ Βασιλεὺς τοῦ κάλλους σου.\n\nΠερὶ τοῦ Ἰωσήφ.\n\nΥἱὸς ηὐξημένος Ἰωσήφ· υἱὸς ηὐξημένος, ζηλωτὴς υἱός μου νεώτατος, πρός με ἀνάστρεψον. Εἰς ὃν διαβουλευόμενοι ἐλοιδόρουν, καὶ ἐνεῖχον αὐτῷ κύριοι τοξευμάτων, καὶ συνετρίβη μετὰ κράτους τὰ τόξα αὐτῶν, καὶ ἐξελύθη τὰ νεῦρα βραχιόνων χειρῶν αὐτῶν διὰ χεῖρα δυνάστου Ἰακώβ. Ἐκεῖθεν ὁ κατισχύσας Ἰσραὴλ παρὰ Θεοῦ τοῦ πατρός σου· καὶ ἐβοήθησέ σοι ὁ Θεὸς ὁ ἐμὸς, καὶ εὐλογησέ σε εὐλογίαν οὐρανοῦ ἄνωθεν, καὶ εὐλογίαν γῆς ἐχούσης πάντα, ἕνεκεν εὐλογίας μαστῶν καὶ μήτρας, εὐλογίας πατρός σου καὶ μητρός σου. Ὑπερίσχυσας ἐπ’ εὐλογίαις ὀρέων μονίμων, καὶ ἐπ’ εὐλογίαις θινῶν αἰωνίων, αἳ ἔσονται ἐπὶ κεφαλὴν Ἰωσὴφ, καὶ ἐπὶ κορυφῆς, ὧν ἡγήσατο, ἀδελφῶν. Ἐπ’ αὐτὸν ἡμῖν πάλιν τὸν Ἐμμανουὴλ ὁ τῆς προφητείας διέρπει λόγος. Εἴη δ’ ἂν, οἶμαί που, τὸ δηλούμενον ἐξ αὐτῆς ἕτερον οὐδὲν ἢ ὅπερ ἔφην ἀρτίως, τὸ, Ἐπιδιδοὺς τῷ γεννήματι κάλλος.","english":"Therefore, as our knowledge about him advances to perfection, he who is beautiful in form beyond the sons of men is then, at that very time, recognized. And if perhaps the phrase \"bestowing beauty upon the offspring\" were understood in our case, the argument would not be obscure. For as we continually progress in virtue and attain to better things, or rather extend ourselves forward, according to the voice of the blessed Paul, we ever ascend to a more conspicuous beauty—beauty, I mean, of a spiritual kind, so that it may be said of us as well: \"The King has desired your beauty.\"\n\nConcerning Joseph.\n\nJoseph is an increased son; an increased son, a zealous son, my youngest son, return to me. Those who plotted against him reviled him and held him in check, masters of arrows, and their bows were broken with force, and the sinews of the arms of their hands were loosened by the hand of the mighty Jacob. From there, Israel prevailed through the God of your father; and my God helped you, and blessed you with a blessing of heaven from above, and a blessing of earth that contains all things, because of the blessing of breasts and womb, the blessing of your father and your mother. You prevailed over the blessings of steadfast mountains, and over the blessings of eternal sand dunes, which shall be upon the head of Joseph, and upon the crown of the brothers over whom he ruled. Upon him, again, the Emmanuel, the word of prophecy creeps. And the meaning derived from it would be, I think, nothing other than what I just said: \"bestowing beauty upon the offspring.","structure":"narrative","commentary":[{"unit":"scripture","kind":"scripture","basis":"text","lemma":"Ἐπεθύμησεν ὁ Βασιλεὺς τοῦ κάλλους σου","severity":"info","text":"Cyril quotes a phrase that echoes Song of Songs 7:7 (LXX: 'The king has desired your beauty'). The citation is not exact but clearly alludes to the Song's erotic-spiritual imagery.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"scripture","kind":"scripture","basis":"text","lemma":"κατὰ τὴν τοῦ μακαρίου Παύλου φωνὴν","severity":"info","text":"Cyril invokes Paul's voice, likely referring to Philippians 3:13 or a similar exhortation to progress in virtue. The phrase is generic but anchors the ascent to beauty in Pauline spirituality.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"background","kind":"background","basis":"text","lemma":"Περὶ τοῦ Ἰωσήφ","severity":"info","text":"The section heading 'Concerning Joseph' introduces a typological reading of Joseph as a prefiguration of Christ (Emmanuel). Cyril often reads Joseph's story as a type of Christ's passion and resurrection.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"term","kind":"term","basis":"text","lemma":"Ἐπιδιδοὺς τῷ γεννήματι κάλλος","severity":"info","text":"This phrase, 'bestowing beauty upon the offspring,' is a leitmotif in Cyril's commentary, linking the beauty of the offspring (Christ) to the spiritual beauty of the believer. It recurs from the previous passage.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"structure","kind":"structure","basis":"text","lemma":"Εἰς ὃν διαβουλευόμενοι ἐλοιδόρουν","severity":"info","text":"Cyril weaves a dense allegorical narrative from Genesis 49:22-26 (LXX), where Joseph's brothers plot against him. The passage is not a direct quote but a paraphrase, typical of Cyril's exegetical method.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"reception","kind":"reception","basis":"text","lemma":"τὸν Ἐμμανουὴλ","severity":"info","text":"Cyril explicitly identifies Joseph with Emmanuel (Christ), a common typology in patristic exegesis. This reflects the Antiochene and Alexandrian tradition of reading the Old Testament as prophecy of Christ.","cites":[],"named_sources":[],"dropped_cites":[]}],"ambiguities":["The phrase 'Ἐπιδιδοὺς τῷ γεννήματι κάλλος' is not a direct biblical citation; its source is unclear, possibly a lost liturgical or exegetical tradition. The reading as a leitmotif is consistent with Cyril's style.","The paraphrase of Joseph's story (lines 10-14) is not a verbatim quote from the LXX but a compressed allegorical retelling; the exact referents of 'masters of arrows' and 'blessings of breasts and womb' are ambiguous."],"confidence":"high","notes":[]},{"i":352,"ref":"p352","source":"Τὸ γὰρ ηὐξῆσθαι λέγειν αὐτὸν, τὴν εἰς τὸ ἀπ’ ἀρχῆς ἐπίδοσιν, καὶ ἐπιδρομὴν τῆς ἐνούσης αὐτῷ εὐκλείας φυσικῶς, διασημαίνει πάντως, κατά γε τὸ ὀρθῶς ἔχειν ὑπειλημμένον. Ἐπειδὴ γὰρ ὁ μονογενὴς τοῦ Θεοῦ Λόγος, Θεὸς ὑπάρχων καὶ ἐκ Θεοῦ, κεκένωκεν ἑαυτὸν, κατὰ τὰς Γραφὰς, καθεὶς ἐθελοντὴς εἰς ὅπερ οὐκ ἦν, καὶ τὴν ἀδοξοτάτην ταύτην σάρκα ἠμπέσχετο, καὶ ἐν τῇ τοῦ δούλου μορφῇ πέφηνε, γεγονὼς ὑπήκοος τῷ Θεῷ καὶ Πατρὶ μέχρι θανάτου· ταύτῃτοι λοιπὸν ὑπερυψοῦσθαι λέγεται, καὶ ὡς οὐκ ἔχων διὰ τὸ ἀνθρώπινον μονονουχὶ, καὶ ἐν χάριτος μοίρᾳ, λαβεῖν τὸ ὄνομα τὸ ὑπὲρ πᾶν ὄνομα, κατὰ τὴν τοῦ μακαρίου Παύλου φωνήν. Ἀλλ’ ἦν τὸ χρῆμα κατὰ τὸ ἀληθὲς, οὐ δόσις ὡς ἐν ἀρχῇ τῶν οὐκ ἐνόντων αὐτῷ φυσικῶς· πολλοῦ γε καὶ δεῖ. Νοοῖτο δ’ ἂν μᾶλλον ἀναφοίτησις καὶ ἀναδρομὴ πρὸς τὸ ἐν ἀρχῇ, καὶ οὐσιωδῶς καὶ ἀναποβλήτως ὑπάρχον αὐτῷ. Τοιγάρτοι καὶ ἔφασκε, τῆς ἀνθρωπότητος τὸ σμικροπρεπὲς ὑποδὺς οἰκονομικῶς· Πάτερ, δόξασόν με τῇ δόξῃ ᾗ εἶχον πρὸ τοῦ τὸν κόσμον εἶναι παρὰ σοί. Ἀεὶ γὰρ ἦν ἐν δόξῃ θεοπρεπεῖ τῷ ἰδίῳ συνυπάρχων Γεννήτορι πρὸ παντὸς αἰῶνος καὶ χρόνου καὶ τῆς τοῦ κόσμου καταβολῆς. Αὔξην δὴ οὖν νοητέον ἐπὶ Χριστοῦ, τὴν τῆς εὐκλείας ἐπίδοσιν, ἣν ἀεί πως εὐρυτέραν καὶ ἐμφανεστέραν ἔχει Θεός· ὅτι κατὰ φύσιν ἐστὶ παρὰ τῶν ἐν κόσμῳ νοούμενος, καὶ ὡς τῶν ὅλων Κύριος, συνδοξολογούμενός τε καὶ συμπροσκυνούμενος τῷ Θεῷ καὶ Πατρί. Πλὴν αὐτὸς ὑπάρχων τῶν αἰώνων ὁ ποιητὴς, νοοῖτ’ ἂν εἰκότως γεγονὼς καὶ νεώτατος.","english":"To say that he increased signifies the advance from the beginning and the natural progression of the glory inherent in him, according to what is rightly understood. For since the only-begotten Son of God, being God and from God, emptied himself, according to the Scriptures, willingly descending into what he was not, and clothed himself in this most inglorious flesh, and appeared in the form of a servant, becoming obedient to God the Father unto death, he is said to be exalted, and as if not having, on account of the human element, and by way of grace, to receive the name above every name, according to the voice of the blessed Paul. But the matter was in truth not a gift as of things not naturally present in him from the beginning—far from it. Rather, it would be understood as a return and a re-ascent to what was originally and substantially and inalienably his. Therefore he also said, having assumed the lowliness of humanity in the economy, \"Father, glorify me with the glory that I had before the world existed, with you.\" For he was always in divine glory, coexisting with his own Begetter before every age and time and the foundation of the world. Thus increase in the case of Christ is to be understood as the advance of glory, which God always has more broadly and manifestly, because he is naturally perceived by those in the world, and as Lord of all, is jointly glorified and jointly worshipped with God the Father. Yet he himself, being the maker of the ages, would reasonably be understood as having become also the youngest.","structure":"narrative","commentary":[{"unit":"term","kind":"term","basis":"text","lemma":"ηὐξῆσθαι","severity":"info","text":"The verb ηὐξῆσθαι (perfect infinitive of αὐξάνω) is rendered 'increased' but carries the sense of growth or augmentation, which Cyril reinterprets as a return to original glory.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"scripture","kind":"scripture","basis":"text","lemma":"κεκένωκεν ἑαυτὸν","severity":"info","text":"Cyril echoes Philippians 2:7 (ἑαυτὸν κενώσας) and the phrase 'obedient unto death' (Philippians 2:8) to describe Christ's voluntary humiliation.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"scripture","kind":"scripture","basis":"text","lemma":"Πάτερ, δόξασόν με τῇ δόξῃ ᾗ εἶχον πρὸ τοῦ τὸν κόσμον εἶναι παρὰ σοί","severity":"info","text":"This is a non-canonical saying attributed to Christ, possibly from a lost apocryphal gospel or liturgical tradition, used by Cyril to support his theological argument.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"background","kind":"background","basis":"text","lemma":"ὁ μονογενὴς τοῦ Θεοῦ Λόγος","severity":"info","text":"Cyril employs the term 'only-begotten Son of God' (μονογενὴς τοῦ Θεοῦ Λόγος) to affirm Nicene Christology, emphasizing Christ's divine preexistence and consubstantiality with the Father.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"reception","kind":"reception","basis":"text","lemma":"κατὰ τὴν τοῦ μακαρίου Παύλου φωνήν","severity":"info","text":"Cyril invokes Paul as authoritative, reflecting the high regard for Pauline epistles in Alexandrian exegesis and their use in Christological debates.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"structure","kind":"structure","basis":"text","lemma":"Πλὴν αὐτὸς ὑπάρχων τῶν αἰώνων ὁ ποιητὴς, νοοῖτ’ ἂν εἰκότως γεγονὼς καὶ νεώτατος","severity":"info","text":"The concluding paradox—Christ as both maker of the ages and 'youngest'—caps Cyril's argument that Christ's increase is a return to original glory, not temporal progression.","cites":[],"named_sources":[],"dropped_cites":[]}],"ambiguities":["The phrase 'τὴν εἰς τὸ ἀπ’ ἀρχῆς ἐπίδοσιν' could be read as 'advance from the beginning' or 'advance toward the beginning'; Cyril's interpretation favors the latter, as a return to original glory."],"confidence":"high","notes":[]},{"i":353,"ref":"p353","source":"Πέφηνε γὰρ ἐν τελευταίοις τοῦ αἰῶνος καιροῖς μετὰ τὸν τῶν ἁγίων προφητῶν εὐκλεᾶ τε καὶ ἀξιάγαστον χορὸν, καὶ ἁπαξαπλῶς μετὰ πάντας τοὺς πρὸ τῆς ἐπιδημίας ὡς ἐν υἱῶν τάξει λελογισμένους δι’ ἀρετήν. Ζηλωτὸς δὲ ὅτι γέγονεν ὁ Ἐμμανουὴλ, πῶς ἔστιν ἀμφιβαλεῖν; Ἀλλὰ ζηλωτὸς μὲν ἁγίοις, οἳ τοῖς ἴχνεσιν αὐτοῦ κατακολουθεῖν σπουδάζοντες, καὶ πρὸς τὸ θεῖον αὐτοῦ μορφούμενοι κάλλος, αὐτόν τε ποιούμενοι τῶν πρακτέων ὑπογραμμὸν, τὴν ἀπασῶν ἀρίστην ἀποφέρονται δόξαν. Ζηλωτός γε μὴν καὶ καθ’ ἕτερον ἂν νοοῖτο τρόπον τοῖς οὐκ ἀγαπᾷν ᾑρημένοις, φημὶ δὲ τοῖς Ἰουδαίων καθηγηταῖς, ἤτοι τοῖς Γραμματεῦσι καὶ Φαρισαίοις, οἳ πικρὸν ὠδίνοντες ἐν ἑαυτοῖς ζῆλον, καὶ βασκανίας ὑπόθεσιν τὴν ἀπαράβλητον αὐτοῦ ποιούμενοι δόξαν, κατὰ πολλοὺς ἡλίσκοντο τρόπους. Διανίστη μὲν γὰρ τοὺς νεκροὺς ὁ Χριστὸς ὀδωδότας ἤδη καὶ διεφθαρμένους, καὶ αὐτοῦ τοῦ θανάτου κρείττων ἐφαίνετο. Οἱ δὲ, κατατεθηπέναι δέον καὶ πρὸς τὸ χρῆναι πιστεύειν ἴεσθαι, λοιπὸν οὐδὲν ἐνδοιάζοντας ἔτι, τοῦτο μὲν οὐκ ἔδρων, ἐδάκνοντο δὲ τῷ φθόνῳ, καὶ πικρὰς ἐδέχοντο λύπας εἰς νοῦν. Τὸν ἐκ γενετὴς ἰᾶτο τυφλὸν, καὶ ἁμαρτωλὸν ἀπεκάλουν. Δαιμονίων ἀκαθάρτων ἠλαύνοντο στίφη, καὶ χορηγὸν αὐτῷ τῆς δυνάμεως τὸν Βεελζεβοὺλ κατεψεύδοντο· λίθοις ἔβαλλον, ἀνοσιώτατα λέγοντες· Περὶ καλοῦ ἔργου οὐ λιθάζομέν σε· ἀλλὰ περὶ βλασφημίας, ὅτι σὺ ἄνθρωπος ὢν, ποιεῖς σεαυτὸν Θεόν. Διεπρίοντο λέγοντες· Οὗτός ἐστιν ὁ κληρονόμος· δεῦτε ἀποκτείνωμεν αὐτόν. Ζηλωτὸς οὖν ἄρα καὶ τοῖς μισεῖν ἑλομένοις, πλὴν οὐκ εἰς ἅπαν ἁλώσιμος.","english":"He appeared, then, in the final times of the age, after the glorious and admirable chorus of the holy prophets, and, in a word, after all those who before his advent were counted as in the order of sons on account of virtue. That the Emmanuel became an object of envy, how can one doubt? But he is an object of envy to the saints, who, eager to follow in his footsteps and being formed according to his divine beauty, making him the pattern of their actions, carry off the best of all glory. Yet he is also an object of envy in another sense, if it be understood, to those who have chosen not to love him—I mean the teachers of the Jews, that is, the Scribes and Pharisees, who, nursing a bitter envy within themselves and making his incomparable glory a pretext for malice, were caught in many ways. For Christ raised the dead, already stinking and decayed, and proved himself stronger than death itself. But they, who ought to have been astounded and to have hastened to believe, no longer hesitating at all, did not do this, but were stung by envy and received bitter griefs into their mind. He healed the man blind from birth, and they called him a sinner. Unclean hordes of demons were driven out, and they falsely accused him of having Beelzebul as the provider of his power. They stoned him, saying most impiously: \"We do not stone you for a good deed, but for blasphemy, because you, being a man, make yourself God.\" They were exasperated, saying: \"This is the heir; come, let us kill him.\" Therefore he is an object of envy even to those who have chosen to hate him, yet not altogether vulnerable.","structure":"narrative","commentary":[{"unit":"sense","kind":"sense","basis":"text","lemma":"ζηλωτὸς","severity":"info","text":"Cyril plays on the double sense of ζηλωτός: 'enviable' (to the saints) and 'envied' (to the Pharisees). The English 'object of envy' captures both, but the Greek ambiguity is deliberate.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"scripture","kind":"scripture","basis":"text","lemma":"Περὶ καλοῦ ἔργου οὐ λιθάζομέν σε· ἀλλὰ περὶ βλασφημίας, ὅτι σὺ ἄνθρωπος ὢν, ποιεῖς σεαυτὸν Θεόν","severity":"info","text":"This saying is not a direct biblical quotation but a paraphrase of accusations against Jesus, possibly reflecting traditions in John 10:33 or synoptic trial scenes. Cyril may be drawing on oral or apocryphal tradition.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"background","kind":"background","basis":"text","lemma":"Βεελζεβοὺλ","severity":"info","text":"Beelzebul, a Philistine deity, appears in the Gospels as a name for Satan (e.g., Mark 3:22). Cyril uses it to highlight the Pharisees' slander that Jesus' power was demonic.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"structure","kind":"structure","basis":"text","lemma":"Ζηλωτὸς ... ζηλωτός γε μὴν","severity":"info","text":"The passage is structured by a double use of ζηλωτός, first applied to saints, then to enemies. This rhetorical parallelism contrasts admiration with envy, framing Christ's reception.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"reception","kind":"reception","basis":"text","lemma":"οἱ Ἰουδαίων καθηγηταῖς, ἤτοι τοῖς Γραμματεῦσι καὶ Φαρισαίοις","severity":"info","text":"Cyril's identification of 'teachers of the Jews' with Scribes and Pharisees reflects a common patristic trope, often polemical. This shapes later Christian anti-Jewish reception.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"caution","kind":"caution","basis":"text","lemma":"ὁ κληρονόμος","severity":"caution","text":"The phrase 'this is the heir' (οὗτός ἐστιν ὁ κληρονόμος) is obscure. It may allude to a lost Jewish accusation or a parable; Cyril does not explain its source, leaving the reference uncertain.","cites":[],"named_sources":[],"dropped_cites":[]}],"ambiguities":["The source of the accusation 'this is the heir' is unclear; it may be a non-canonical tradition or a rhetorical invention.","The phrase 'he appeared in the final times of the age' could imply a specific eschatological timeline, but Cyril does not specify."],"confidence":"high","notes":[]},{"i":354,"ref":"p354","source":"Εἰ γὰρ καὶ ἀνέτλη σταυρὸν, ἀλλ’ ὡς Θεὸς ἀνεβίω, πατήσας τὸν θάνατον, μονονουχὶ δὲ καὶ τοῦ Θεοῦ καὶ Πατρὸς ἐπιφωνοῦντος καὶ λέγοντος· Πρός με ἀνάστρεψον. Ἀναβέβηκε γὰρ εἰς τοὺς οὐρανοὺς, ἵνα καὶ ἀκούσῃ λέγοντος· Κάθου ἐκ δεξιῶν μου, ἕως ἂν θῶ τοὺς ἐχθρούς σου ὑποπόδιον τῶν ποδῶν σου. Ὅτι γὰρ ὑποπεπτώκασι, καίτοι πλείστην ὅσην τὴν κατ’ αὐτοῦ μανίαν ὠδίνοντες, ἐδίδαξεν εἰπών· Εἰς ὂν διαβουλευόμενοι ἐλοιδόρουν, καὶ ἐνεῖχον αὐτῷ κύριοι τοξευμάτων. Συνέδρια γὰρ συναγείροντες ἐβουλεύοντο πικρὰ τῶν τοξευμάτων οἱ κύριοι, τουτέστιν, οἱ τῶν λαῶν ἡγεμόνες, οἱ ἐπ’ αὐτῷ παραθήγοντες τοὺς οἱονεὶ τραυματίζοντας, καὶ ἀκίδων ἐν τάξει μονονουχὶ καὶ ἐμπηγνυμένους, διάτοι τὸ δρᾷν ἃ μὴ θέμις ἀποτολμᾷν, καὶ θηρῶν ἀγρίων ἐπιθρώσκειν δίκην. Πλὴν συνετρίβη τὰ τόξα αὐτῶν, καὶ ἐξελύθη νεῦρα βραχιόνων αὐτῶν διὰ χεῖρα δυνάστου Ἰακὼβ, τουτέστι, τοῦ Θεοῦ καὶ Πατρὸς, ὅς ἐστι τῶν δυνάμεων Κύριος, ὃς καὶ εὐλογεῖσθαι παρεσκεύασε τὸν Υἱὸν ἔν τε οὐρανῷ καὶ ἐπὶ τῆς γῆς. Γράφει μὲν γὰρ ὁ θεσπέσιος Παῦλος· Ὅταν δὲ εἰσαγάγῃ τὸν πρωτότοκον εἰς τὴν οἰκουμένην, λέγει· Καὶ προσκυνησάτωσαν αὐτῷ πάντες ἄγγελοι Θεοῦ. Φάσκει δέ που καὶ ὁ μέγας ἡμῖν Δαβίδ· Πᾶσα ἡ γῆ προσκυνησάτωσάν σοι, καὶ ψαλάτωσάν σοι. Ταύτην εἶναί φαμεν τὴν ἄνωθεν εὐλογίαν, καὶ τὴν ἐν τῇ γῇ κάτω τὴν πάντα ἔχουσαν, τουτέστιν, ἐν ᾗ διὰ Χριστὸν πᾶσα λοιπὸν ἀρετὴ, καὶ λίαν ἀμφιλαφεῖς οἱ τῆς εἰς Θεὸν εὐσεβείας καρποί. Εἴρηται γάρ που πρὸς τὸν Υἱόν· Ἐπεσκέψω τὴν γῆν, καὶ μεθύσας αὐτὴν ἐπλήθυνας, τοῦ πλουτίσαι αὐτήν.","english":"For even though he endured the cross, yet as God he came back to life, having trampled upon death, with God the Father himself, as it were, calling out and saying, \"Return to me.\" For he ascended into the heavens, that he might also hear him saying, \"Sit at my right hand, until I place your enemies as a footstool for your feet.\" For that they have fallen prostrate, although they were nursing an exceedingly great madness against him, he taught by saying, \"Against whom, taking counsel, they reviled and bore a grudge, the lords of arrows.\" For gathering councils, the lords of arrows, that is, the leaders of the peoples, took bitter counsel, whetting against him those who, as it were, wound and, in the manner of arrows, are all but fixed in, because they dare to do what is not lawful, and to leap upon him like wild beasts. Yet their bows were broken, and the sinews of their arms were loosened by the hand of the mighty one of Jacob, that is, God the Father, who is the Lord of the powers, who also caused the Son to be blessed both in heaven and on earth. For the divine Paul writes, \"But when he introduces the firstborn into the inhabited world, he says, 'Let all the angels of God worship him.'\" And the great David says somewhere, \"Let the whole earth worship you and sing to you.\" This, we say, is the blessing from above, and that on the earth below which contains everything, that is, in which through Christ there is henceforth every virtue, and the fruits of piety toward God are exceedingly abundant. For it has been said somewhere to the Son, \"You visited the earth, and having drenched it, you multiplied it, to enrich it.","structure":"narrative","commentary":[{"unit":"scripture","kind":"scripture","basis":"text","lemma":"Πρός με ἀνάστρεψον","severity":"info","text":"Cyril adapts a biblical idiom; the phrase 'Return to me' echoes the Father's call to the Son, possibly alluding to Ps 110:21 LXX (cf. 'Return, O Lord').","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"scripture","kind":"scripture","basis":"text","lemma":"Κάθου ἐκ δεξιῶν μου","severity":"info","text":"The command 'Sit at my right hand' recalls Ps 110:1 LXX, where the Lord says to the king-priest, 'Sit at my right hand.' Cyril applies it to Christ's enthronement.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"scripture","kind":"scripture","basis":"text","lemma":"Εἰς ὂν διαβουλευόμενοι ἐλοιδόρουν","severity":"info","text":"Cyril quotes a verse about 'lords of arrows' taking counsel; this likely derives from Ps 64:4 LXX, where conspirators shoot arrows at the righteous.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"scripture","kind":"scripture","basis":"text","lemma":"συνετρίβη τὰ τόξα αὐτῶν","severity":"info","text":"The breaking of bows and loosening of sinews echoes Ps 76:3 LXX: 'There the bows of the mighty were broken.' Cyril applies it to Christ's enemies.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"scripture","kind":"scripture","basis":"text","lemma":"Πᾶσα ἡ γῆ προσκυνησάτωσάν σοι","severity":"info","text":"Cyril attributes to David the call 'Let the whole earth worship you'; this is not a direct LXX verse but a paraphrase of Ps 66:4 LXX ('Let all the earth worship you').","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"scripture","kind":"scripture","basis":"text","lemma":"Ἐπεσκέψω τὴν γῆν","severity":"info","text":"The phrase 'You visited the earth, and having drenched it, you multiplied it' adapts Ps 65:10 LXX: 'You visited the earth and made it drunk, you multiplied it.'","cites":[],"named_sources":[],"dropped_cites":[]}],"ambiguities":["The phrase 'lords of arrows' (κύριοι τοξευμάτων) is ambiguous: Cyril glosses it as 'leaders of the peoples,' but the original psalm context may refer to archers or conspirators.","The source of the Pauline citation ('when he introduces the firstborn... let all the angels worship him') is not identified; it may be a lost or paraphrased passage."],"confidence":"high","notes":[]},{"i":355,"ref":"p355","source":"Δεδόσθαι γε μὴν αὐτῷ τὴν ἄνωθεν εὐλογίαν, καὶ μέντοι τὴν ἀπὸ γῆς, διεβεβαιοῦτο σαφῶς· Εἵνεκεν εὐλογίας μαστῶν καὶ μήτρας, εὐλογίας πατρὸς καὶ μητρός. Δι’ οὗ σαφῶς καὶ ἐναργῶς ἥ τε ἐκ Θεοῦ καὶ Πατρὸς γέννησις τοῦ Μονογενοῦς, καὶ ἡ διὰ τῆς ἁγίας Παρθένου σημαίνεται, καθὸ νοεῖται καὶ πέφηνεν ἄνθρωπος. Υἱὸς γὰρ ὑπάρχων φυσικῶς τε καὶ ἀληθῶς τοῦ Θεοῦ τε καὶ Πατρὸς, δι’ ἡμᾶς ἀνέτλη τὴν διὰ γυναικός τε καὶ μήτρας γέννησιν, καὶ μαστοὺς τεθήλακεν. Οὐ γάρ τοι, κατά τινας, δοκήσει γέγονεν ἄνθρωπος, ἀλλ’ ὡς τοῦτο κατὰ ἀλήθειαν πεφηνὼς, ὅπερ ἐσμὲν καὶ ἡμεῖς αὐτὸὶ, τοῖς τῆς φύσεως ἑπόμενος νόμοις, καὶ τροφῆς ἠνέσχετο, καίτοι ζωὴν αὐτὸς τῷ κόσμῳ διδούς. Ταύτῃτοι καὶ ὁ μακάριος Ἡσαΐας μήνυσιν ὥσπερ τινὰ τοῦ κατὰ ἀλήθειαν ἐνανθρωπῆσαι τὸν Κύριον, τὸ δεδεῆσθαι τροφῆς νηπιοπρεποῦς, ἐποιεῖτο λέγων· Βούτυρον καὶ μέλι φάγεται. Ηὐλόγηται τοίνυν ἕνεκε μαστῶν καὶ μήτρας. Ὡς γὰρ ἔφην φθάσας, ἐπεί τοι γέγονεν ἄνθρωπος καὶ ὑπήκοος τῷ Πατρὶ, κεκληρονόμηκεν ὄνομα τὸ ὑπὲρ πᾶν ὄνομα, καὶ αὐτῷ κάμψει πᾶν γόνυ, ἐπουρανίων, καὶ ἐπιγείων, καὶ καταχθονίων, ὁμολογούντων ὅτι Κύριος Ἰησοῦς Χριστὸς, εἰς δόξαν Θεοῦ Πατρός. Πλὴν εἰ καὶ πέφηνε καθ’ ἡμᾶς, ἀλλ’ οὖν ὑπερκείσεται παντὸς ἁγίου, καὶ ὑπερανεστήξει θεοπρεπῶς τῶν ἄνωθεν ἔτι καὶ ὀνομαστῶν πατέρων. Ὃ γὰρ ὁ Ψάλλων φησίν· Ὅτι τίς ἐν νεφέλαις ἰσωθήσεται τῷ Κυρίῳ; ἢ τίς ὁμοιωθήσεται αὐτῷ ἐν υἱοῖς Θεοῦ; τοῦτο διδάσκει λέγων ὁ μακάριος Ἰακώβ· Ὅτι ὑπερίσχυσας ἐπ’ εὐλογίαις ὀρέων μονίμων καὶ θινῶν αἰωνίων.","english":"It was clearly affirmed that he was given the blessing from above, and indeed also from the earth: \"Because of the blessing of breasts and womb, the blessing of father and mother.\" Through this, both the generation of the Only-begotten from God the Father and that through the holy Virgin are clearly and manifestly signified, inasmuch as he is understood and has appeared as man. For being naturally and truly the Son of God the Father, he underwent for our sake the generation through a woman and a womb, and he suckled at breasts. For he did not become man in appearance, according to some, but having truly appeared as this very thing which we ourselves are, he followed the laws of nature and submitted to food, even though he himself gives life to the world. Indeed, the blessed Isaiah makes a kind of indication of the Lord's true incarnation, that he needed infant-like nourishment, saying, \"He will eat butter and honey.\" Therefore, he is blessed because of breasts and womb. For as I said earlier, since he became man and was obedient to the Father, he has inherited a name above every name, and every knee will bow to him, of heavenly, earthly, and subterranean beings, confessing that the Lord Jesus Christ is to the glory of God the Father. Yet, even if he has appeared like us, he will nevertheless surpass every saint and will rise above even the renowned fathers of old in a manner befitting God. For what the Psalmist says: \"Who in the clouds will be equal to the Lord? Or who will be likened to him among the sons of God?\"—this the blessed Jacob teaches, saying, \"You have prevailed over the blessings of steadfast mountains and eternal sands.","structure":"narrative","commentary":[{"unit":"sense","kind":"sense","basis":"text","lemma":"Δεδόσθαι γε μὴν αὐτῷ τὴν ἄνωθεν εὐλογίαν","severity":"info","text":"Cyril asserts that the blessing given to the subject (likely Jacob or Christ typologically) is both from above and from the earth, linking divine and human origins.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"term","kind":"term","basis":"text","lemma":"εὐλογίας μαστῶν καὶ μήτρας","severity":"info","text":"The phrase 'blessing of breasts and womb' is a typological reference to Christ's incarnation: his birth from the Virgin and his suckling as an infant.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"scripture","kind":"scripture","basis":"text","lemma":"Βούτυρον καὶ μέλι φάγεται","severity":"info","text":"Cyril cites Isaiah (likely Isa 7:15 LXX) as a prophecy of Christ's need for infant nourishment, supporting the reality of his incarnation against docetic views.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"scripture","kind":"scripture","basis":"text","lemma":"Ὅτι τίς ἐν νεφέλαις ἰσωθήσεται τῷ Κυρίῳ","severity":"info","text":"Cyril quotes Psalm 89:6 (LXX) to emphasize Christ's unique superiority over all beings, including the 'sons of God' (angels or patriarchs).","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"background","kind":"background","basis":"text","lemma":"ὁ μακάριος Ἰακώβ","severity":"info","text":"The 'blessed Jacob' refers to the patriarch Jacob in Genesis, whose blessing of Joseph (Gen 48:15-16) Cyril interprets typologically of Christ's surpassing glory.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"caution","kind":"caution","basis":"text","lemma":"ὑπερίσχυσας ἐπ’ εὐλογίαις ὀρέων μονίμων καὶ θινῶν αἰωνίων","severity":"caution","text":"The final quotation from Jacob is not verbatim in the LXX; Cyril may be paraphrasing or using a variant text. The sense is that Christ's blessing exceeds enduring mountains and eternal sands.","cites":[],"named_sources":[],"dropped_cites":[]}],"ambiguities":["The identity of the subject receiving the blessing is ambiguous: Cyril may refer to Jacob typologically or directly to Christ. The reading taken is that Cyril interprets the blessing as applying to Christ's incarnation.","The source of the phrase 'blessing of breasts and womb' is unclear; it may be a paraphrase of a biblical blessing or a liturgical formula."],"confidence":"high","notes":[]},{"i":356,"ref":"p356","source":"Ὄρη γὰρ αἰώνιά τε καὶ μονιμώτατα, καὶ μέντοι καὶ θῖνας αἰωνίους, τοὺς ἁγίους φησὶ, διά τοι τὸ ἦρθαι τῆς γῆς, καὶ φρονεῖν μὲν οὐδὲν τῶν κατεῤῥιμμένων, ζητεῖν δὲ τὰ ἄνω, καὶ εἰς τὰ τῶν ἀρετῶν ὑψώματα εὖ μάλα διᾴττειν. Κατόπιν οὖν ἄρα τῆς Χριστοῦ δόξης καὶ οἱ τῶν Πατέρων ἐπισημότατοι, καὶ εἰς λῆξιν ἥκοντες ἀρετῆς. Οἱ μὲν γὰρ ἦσαν οἰκέται, κἂν εἰ τετάχαντο λοιπὸν ἐν τέκνοις· ὁ δὲ Κύριος, ὡς Υἱὸς, τὰ δι’ ὧν ἐκεῖνοι γεγόνασι λαμπροὶ, κεχορηγηκὼς αὐτοῖς. Τοιγάρτοι καὶ λέγουσιν, ὅτι Ἐκ τοῦ πληρώματος αὐτοῦ ἡμεῖς πάντες ἐλάβομεν, καὶ χάριν ἀντὶ χάριτος. Οὐκοῦν τῆς δόξης ὁ στέφανος ἐπικείσεται μὲν φυσικῶς τῇ τοῦ Σωτῆρος ἡμῶν κεφαλῇ· διαβήσεται δὲ οὐδὲν ἧττον, καὶ δῶρον ἔσται δοτὸν, καὶ ἐπ’ αὐτοὺς ἁγίους τοὺς ὑπ’ αὐτῷ γεγονότας, οἳ τὸν ἀμάραντον τῆς δόξης περικείσονται στέφανον· καὶ κοινωνοὶ τῶν αὐτοῦ παθημάτων γεγενημένοι, συμμεθέξουσι τῆς εὐκλείας. Ἄραρε γὰρ, ὅτι συμπεπονθότες αὐτῷ, καὶ συμβασιλεύσουσιν.","english":"For the mountains are eternal and most steadfast, and indeed also the eternal sand-dunes, he says, meaning the saints, because they are lifted from the earth, and think nothing of things that are cast down, but seek the things above, and dart very well into the heights of the virtues. Therefore, after the glory of Christ, the most notable of the Fathers also follow, reaching the portion of virtue. For some were servants, even if they were afterwards counted among the children; but the Lord, as Son, having supplied to them the things through which they became illustrious. Therefore they also say, \"From his fullness we all received, and grace for grace.\" Thus the crown of glory will be placed naturally upon the head of our Savior; but it will pass no less, and will be a gift given, also upon the saints who have come under him, who will put on the unfading crown of glory; and having become partakers of his sufferings, they will share in his renown. For it is fixed that, having suffered with him, they will also reign with him.","structure":"narrative","commentary":[{"unit":"sense","kind":"sense","basis":"text","lemma":"Ὄρη ... θῖνας αἰωνίους","severity":"info","text":"Cyril interprets the 'eternal mountains' and 'eternal sand-dunes' as allegories for the saints, who are lifted from earthly concerns and pursue virtue.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"term","kind":"term","basis":"glossary","lemma":"θῖνας αἰωνίους","severity":"info","text":"The phrase 'eternal sand-dunes' (θῖνας αἰωνίους) is unusual; Cyril likely draws on a scriptural or patristic image of stability and endurance, though the exact source is not cited.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"scripture","kind":"scripture","basis":"text","lemma":"Ἐκ τοῦ πληρώματος αὐτοῦ ... χάριν ἀντὶ χάριτος","severity":"info","text":"The quotation 'From his fullness we all received, and grace for grace' echoes New Testament language of pleroma and grace, possibly alluding to Ephesians 1:23 or Colossians 1:19, though not verbatim.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"background","kind":"background","basis":"text","lemma":"συμπεπονθότες ... συμβασιλεύσουσιν","severity":"info","text":"The idea that saints who suffered with Christ will also reign with him reflects early Christian theology of co-suffering and co-reigning, common in Cyril's soteriology.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"structure","kind":"structure","basis":"text","lemma":"Κατόπιν οὖν ἄρα ...","severity":"info","text":"The passage moves from allegorical interpretation of mountains and dunes to a direct statement about the Fathers following Christ's glory, then to a quotation and conclusion about the crown of glory.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"reception","kind":"reception","basis":"text","lemma":"ἁγίους ... Πατέρων","severity":"info","text":"Cyril's reference to 'the most notable of the Fathers' indicates a reception of earlier patristic authority, likely including figures like Athanasius, in his exegesis.","cites":[],"named_sources":[],"dropped_cites":[]}],"ambiguities":["The identity of the 'Fathers' (Πατέρων) is not specified; they may refer to earlier church fathers or to the patriarchs of the Old Testament.","The scriptural source of the quotation 'From his fullness...' is not given; it may be a loose paraphrase or a lost variant."],"confidence":"high","notes":[]},{"i":357,"ref":"p357","source":"Περὶ τοῦ Βενιαμίν.\n\nΒενιαμὶν λύκος ἅρπαξ· τὸ πρωϊνὸν ἔδεται ἔτι, καὶ εἰς τὸ ἑσπέρας διαδώσει τροφήν. Προτέτοκε μὲν ἡ Ῥαχὴλ τὸν θεσπέσιον Ἰωσὴφ, ἐπ’ αὐτῷ δὲ τὸν Βενιαμίν· ἀλλ’ υἱὸς μὲν νεώτατος Ἰωσὴφ πρὸς τοῦ πατρὸς ὠνομάζετο. Οὕτω τε ἔχειν τὸ χρῆμα δώσομεν. Νεώτερον δὲ νεωτάτου φαμὲν γενέσθαι τὸν Βενιαμίν. Ἀλλ’ υἱὸς μὲν νεώτατος Βενιαμίν· καὶ δὴ νοοῖτ’ ἂν εἰκότως οἷά τις εἰκὼν καὶ τύπος τοῦ νεωτάτου λαοῦ· ὃς καὶ διὰ τῶν ἁγίων κέκληται μαθητῶν, μετά γε τὸ ἐκ νεκρῶν ἀναβιῶναι Χριστὸν, καὶ πρὸς τὸν ἐν οὐρανοῖς ὑπονοστῆσαι Πατέρα καὶ Θεόν. Ἅρπαγι δὲ λύκῳ παρεικάζεται, διά τοι τὸ, οἶμαι, θερμὸν εἰς ὀρέξεις τὰς ἐπί γε τὸ μαθητιᾷν, καὶ ἐπιθρώσκειν ἀεὶ, καὶ μάλα προθύμως, οἷά τισι θήραις ταῖς εἰς πᾶν ὁτιοῦν τῶν τρεφόντων εἰς εὐεξίαν, δῆλον δὲ ὅτι τὴν πνευματικήν. Δεινοὶ γὰρ ἰδεῖν τὸ τελοῦν εἰς ὄνησιν, καὶ μὴν καὶ ἁρπάσαι τὸ ὠφελοῦν· ὀξεῖς εἰς ἀποδρομὴν τῶν ἀδικεῖν εἰωθότων. Εἰσὶ δὲ λίαν εἰς φόβους οὐκ εὔκολοι, οὐδ’ ἂν εἰ κυνῶν αὐτοῖς περιχέοιντο δίκην, οἱ τῶν ἀγαθῶν ἔργων τε καὶ λόγων ἀποσοβεῖν ᾑρημένοι, καταναρκῶσι δὲ τὴν προςβολήν. Μεμαθήκασι γὰρ, καὶ μάλα νεανικῶς· Τίς ἡμᾶς χωρίσει ἀπὸ τῆς ἀγάπης τοῦ Χριστοῦ; θλίψις, ἢ στενοχωρία, ἢ λιμὸς, ἢ διωγμὸς, ἢ γυμνότης, ἢ κίνδυνος, ἢ μάχαιρα; Ἀλλ’ οὐδ’ ἂν ὅλως αὐτοὺς οἱ ψευδοποιμένες τῆς αὐτοῖς ἀγαπωμένης ἐξώσειαν τρίβου, βάλλοντες εἰς νεφροὺς τάφρους? οὐ φειδόμενοι, κατὰ τὸ γεγραμμένον. Τληπαθέστατοι γὰρ οἱ τοιοίδε λίαν, καὶ ζωὴν ἡγούμενοι τὸ παθεῖν· διακεκράγασι γοῦν· Ἐμοὶ τὸ ζῇν Χριστὸς καὶ τὸ ἀποθανεῖν κέρδος.","english":"Concerning Benjamin.\n\nBenjamin is a ravenous wolf; in the morning it will be eaten, and toward evening it will distribute food. Rachel first bore the wondrous Joseph, and after him Benjamin; but Joseph was called the youngest son by his father. So we will grant that this is the case. But we say that Benjamin was younger than the youngest. Yet Benjamin is the youngest son; and he would reasonably be understood as a kind of image and type of the youngest people, who are called through the holy disciples, after Christ rose from the dead and returned to his Father and God in the heavens. He is compared to a ravenous wolf because of, I think, the fervor of their desires for discipleship, and their always leaping eagerly, as if at some prey, toward anything that nourishes them for well-being, clearly spiritual well-being. For they are skilled at seeing what is beneficial, and indeed at seizing what is helpful; they are swift to flee from those accustomed to do wrong. They are not at all easily frightened, not even if dogs, as it were, were poured around them—those who have chosen to drive away good works and words—and they grow numb to the attack. For they have learned, and very vigorously: \"Who will separate us from the love of Christ? Distress, or narrowness, or famine, or persecution, or nakedness, or danger, or the sword?\" But not even if the false shepherds should entirely drive them from the path they love, casting them into kidney-deep ditches, sparing them not, as it is written. For such people are very patient, and consider suffering to be life; indeed they cry out: \"For me, to live is Christ, and to die is gain.","structure":"narrative","commentary":[{"unit":"scripture","kind":"scripture","basis":"text","lemma":"Βενιαμὶν λύκος ἅρπαξ· τὸ πρωϊνὸν ἔδεται ἔτι, καὶ εἰς τὸ ἑσπέρας διαδώσει τροφήν","severity":"info","text":"Cyril adapts a phrase from Genesis 49:27 (LXX: 'Βενιαμὶν λύκος ἅρπαξ· τὸ πρωῒ ἔδεται ἔτι, καὶ εἰς ἑσπέραν διαδώσει τροφήν'), Jacob's blessing of Benjamin, to allegorize the 'youngest people' as ravenous for spiritual nourishment.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"term","kind":"term","basis":"glossary","lemma":"νεωτάτου λαοῦ","severity":"info","text":"The 'youngest people' (νεωτάτου λαοῦ) is a typological term: Cyril identifies Benjamin as a type of the late-born Christian community, the disciples after Christ's resurrection, contrasting with the earlier 'Joseph' typology.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"background","kind":"background","basis":"text","lemma":"ψευδοποιμένες","severity":"info","text":"The 'false shepherds' (ψευδοποιμένες) likely refer to heretical teachers or persecutors, a common trope in patristic polemic; Cyril contrasts them with true shepherds (Christ and the apostles) who guide the faithful.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"scripture","kind":"scripture","basis":"text","lemma":"Τίς ἡμᾶς χωρίσει ἀπὸ τῆς ἀγάπης τοῦ Χριστοῦ;","severity":"info","text":"The rhetorical question echoes Paul's language of steadfast love (cf. Romans 8:35-39), though not a direct quotation; Cyril adapts it to emphasize the disciples' unbreakable bond with Christ amid persecution.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"structure","kind":"structure","basis":"text","lemma":"Περὶ τοῦ Βενιαμίν","severity":"info","text":"The passage opens with a superscription ('Concerning Benjamin'), marking a new section in Cyril's Glaphyra; the structure moves from literal exegesis (Genesis 49:27) to typological allegory of the post-resurrection church.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"reception","kind":"reception","basis":"text","lemma":"Ἐμοὶ τὸ ζῇν Χριστὸς καὶ τὸ ἀποθανεῖν κέρδος","severity":"info","text":"The closing cry ('For me, to live is Christ, and to die is gain') echoes martyrdom literature (cf. Ignatius of Antioch, Romans 4:1) and reflects Cyril's Alexandrian context, where persecution and asceticism shaped Christian identity.","cites":[],"named_sources":[],"dropped_cites":[]}],"ambiguities":["The phrase 'βάλλοντες εἰς νεφροὺς τάφρους' ('casting them into kidney-deep ditches') is obscure; it may be a proverbial expression for extreme persecution, but the exact referent is uncertain.","The identity of the 'false shepherds' is not specified; they could be heretical teachers (e.g., Arians) or Roman authorities, but Cyril leaves it ambiguous."],"confidence":"high","notes":[]},{"i":358,"ref":"p358","source":"Οὐκοῦν, κἂν εἰ λύκοις ἅρπαξι παρεικάζοιντο, κατά γε τοὺς ἀρτίως ἡμῖν παραδεδειγμένους τρόπους, οὐδὲν, ὡς ἔοικεν, εἰς τὸ μὴ ἔχειν ὀρθῶς ἀδικηθεῖεν ἂν, ἐπεί τοι καὶ αὐτὸς ὁ Σωτὴρ λέοντά τε καὶ πάρδαλιν, ἤτοι πάνθηρα ἑαυτὸν ὀνομάζει, λέγων· Διότι ἐγώ εἰμι ὡς πάνθηρ τῷ Ἐφραῒμ, καὶ ὡς λέων τῷ οἴκῳ Ἰούδα. Καὶ ἐγὼ ἔρχομαι, καὶ πορεύσομαι, καὶ λήψομαι, καὶ οὐκ ἔσται ὁ ἐξαιρούμενος. – Ἀγροῦ δὲ θηρία, καὶ αὐτοὺς ἀποκαλεῖ τοὺς εἰς αὐτὸν πιστεύοντας, οὔτω λέγων διὰ φωνῆς Ἡσαΐου· Εὐλογήσει μὲ τὰ θηρία τοῦ ἀγροῦ, σειρῆνες καὶ θυγατέρες στρουθῶν. Ὅτι δέδωκα ἐν τῇ ἐρήμῳ ὕδωρ, καὶ ποταμοὺς ἐν γῇ ἀνύδρῳ, ποτίσαι τὸ γένος μου τὸ ἐκλεκτὸν, λαόν μου ὃν περιεποιησάμην τὰς ἀρετάς μου διηγεῖσθαι. Συνίης οὖν, ὅπως τὸ γένος τὸ ἐκλεκτὸν ἀγροῦ θηρία καὶ σειρῆνας ὠνόμασε, τουτέστι, τὰ τῶν στρουθίων εὐστομώτατα. Καὶ θηρία μὲν, διὰ τὸ μὴ ἀνέχεσθαι τάχα που τιθασσεύοντος τοῦ Σατανᾶ, καὶ ὑπὸ χεῖρα ποιεῖσθαι τὴν ἑαυτοῦ σπουδάζοντος, ἐπιθρώσκειν δὲ μᾶλλον αὐτῷ, μονονουχὶ δὲ καὶ κατασίνεσθαι τοὺς ἐφ’ ἅπερ οὐ θέμις μετασοβεῖν ᾑρημένους· σειρῆνας δὲ, ὅτι καλλιεποῦσιν ἄγαν τὰ Χριστοῦ κατορθώματα λέγοντες, καὶ τὰς εἰς αὐτὸν ὑμνοῦντες τιμάς. Οὐκοῦν λύκος ὁ Βενιαμὶν ὁ νέος καὶ ἐν πίστει λαὸς, οὗ καὶ τὸ λίαν ἕτοιμον εἰς τὸ δύνασθαι νοεῖν τὸ τελοῦν εἰς ὄνησιν, καὶ μέντοι καὶ τὸ ἰσχύσαι καὶ ἑτέρους ὠφελεῖν, ὑποφαίνει λέγων· Τὸ πρωϊνὸν ἔδεται ἔτι, καὶ τὸ ἑσπέρας διαδώσει τροφήν. Ὁ μανθάνων ἔοικέ πως ἀεὶ τῷ τρεφομένῳ. Εἰσοικίζεται γὰρ εἰς νοῦν τὰ μαθήματα, καθάπερ ἀμέλει κἀκεῖνος εἰς γαστέρα τὸ ἐδώδιμον.","english":"Therefore, even if they were compared to rapacious wolves, according to the patterns we have just demonstrated, they would not, it seems, be unjustly wronged in not being correct, since the Savior himself calls himself a lion and a leopard, or a panther, saying: \"Because I am like a panther to Ephraim, and like a lion to the house of Judah. And I come, and I will go, and I will take, and there will be no one to rescue.\" He also calls those who believe in him wild beasts of the field, speaking thus through the voice of Isaiah: \"The wild beasts of the field will bless me, sirens and daughters of ostriches. Because I have given water in the desert, and rivers in a waterless land, to water my chosen race, my people whom I have acquired to recount my virtues.\" You understand, then, how he called the chosen race wild beasts of the field and sirens, that is, the most sweet-voiced of the sparrows. And beasts, because they perhaps do not tolerate the taming of Satan, who strives to bring them under his hand, but rather leap upon him and all but tear apart those who have chosen to stray where it is not lawful; and sirens, because they speak beautifully of Christ's achievements, telling of them and singing his honors. Therefore, Benjamin is the young wolf, the people in faith, whose readiness to understand what is beneficial, and indeed also the ability to benefit others, he indicates by saying: \"In the morning it will be eaten, and toward evening it will distribute food.\" The learner is always somehow like the one being fed. For lessons are lodged in the mind, just as, of course, food is lodged in the stomach.","structure":"narrative","commentary":[{"unit":"scripture","kind":"scripture","basis":"text","lemma":"Διότι ἐγώ εἰμι ὡς πάνθηρ τῷ Ἐφραῒμ, καὶ ὡς λέων τῷ οἴκῳ Ἰούδα","severity":"info","text":"Cyril cites a saying of the Savior comparing himself to a panther and a lion. This is not a canonical biblical verse but likely from an apocryphal or lost source, possibly related to Jewish Christian traditions.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"scripture","kind":"scripture","basis":"text","lemma":"Εὐλογήσει μὲ τὰ θηρία τοῦ ἀγροῦ, σειρῆνες καὶ θυγατέρες στρουθῶν","severity":"info","text":"Cyril attributes this quotation to Isaiah, but it does not appear in the Septuagint or Masoretic text. It may be from a variant or apocryphal Isaiah tradition, or a misremembered citation.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"background","kind":"background","basis":"text","lemma":"σειρῆνες","severity":"info","text":"Cyril interprets 'sirens' as sweet-voiced birds, aligning with a common patristic exegesis that demythologized classical sirens into songbirds, often identified with ostriches or sparrows.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"term","kind":"term","basis":"text","lemma":"λύκος","severity":"info","text":"Cyril identifies Benjamin as a 'wolf' (λύκος), continuing the previous passage's metaphor. He reinterprets the predatory image positively, linking it to the faithful who resist Satan.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"structure","kind":"structure","basis":"text","lemma":"Οὐκοῦν","severity":"info","text":"The passage opens with 'Therefore' (Οὐκοῦν), signaling a logical conclusion from the preceding argument about Benjamin as a wolf, now justified through Christ's self-comparison to beasts.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"reception","kind":"reception","basis":"text","lemma":"τὸ γένος τὸ ἐκλεκτὸν","severity":"info","text":"Cyril applies the term 'chosen race' to the Christian faithful, interpreting Isaiah's wild beasts as believers. This reflects a common Alexandrian typology that reappropriates Old Testament language for the Church.","cites":[],"named_sources":[],"dropped_cites":[]}],"ambiguities":["The source of the two scriptural quotations is uncertain; they are not found in standard biblical canons and may derive from apocryphal or lost texts.","The identity of 'the chosen race' (τὸ γένος τὸ ἐκλεκτὸν) is ambiguous: it could refer to Israel, the Christian community, or a specific group within Cyril's audience."],"confidence":"medium","notes":[]},{"i":359,"ref":"p359","source":"Ἀποδεῖ δὲ τοῦ τρέφοντος ὁ διδάσκων οὐδέν. Καὶ γοῦν ὁ θεσπέσιος Παῦλος τροφῇ παρεικάζει τῆς διδασκαλίας τὸν τρόπον· ἔφη γὰρ, ὅτι Τελείων ἐστὶν ἡ στερεὰ τροφὴ, τῶν διὰ τὴν ἕξιν τὰ αἰσθητήρια γεγυμνασμένα ἐχόντων πρὸς διάκρισιν καλοῦ τε καὶ κακοῦ. Οὐκοῦν ὁ Βενιαμὶν λύκος ἅρπαξ. Τὸ πρωϊνὸν ἔδεται ἔτι, καὶ εἰς τὸ ἑσπέρας διαδώσει τροφήν. Ὅμοιον ὡς εἰ λέγοι· Μαθητιῶν ἔτι καὶ πρὸς τὸ ἀρτίως ἔχειν οὔπω διεληλακὼς, ὠφελήσειεν ἂν ἑτέρους, καὶ ὀλίγος κομιδῇ διαδείξει καιρὸς τοὺς ἄρτι πεπιστευκότας καὶ εἰς τὸ διδάσκειν ἐπιτηδείους. Περὶ μὲν γὰρ τῶν ἐξ Ἰσραὴλ ἐλέγετο, δι’ ἀμαθίαν, οἶμαί που, πολλὴν καὶ τὸ εἰς νοῦν ἔσω πάχος· Ἰδοὺ λαὸς μωρὸς καὶ ἀκάρδιος. Ὀφθαλμοὶ αὐτοῖς, καὶ οὐ βλέπουσιν· ὦτα αὐτοῖς, καὶ οὐκ ἀκούουσι. Καὶ πάλιν· Οἱ αἰρόμενοι ἐκ κοιλίας, καὶ παιδευόμενοι ἕως γήρως. Ἐπιστέλλει δὲ τοῖς ἐν πίστει καὶ ἐν Χριστῷ λέγων ὁ σοφὸς Ἰωάννης· Οὐ χρείαν ἔχετε ἵνα τις διδάσκῃ ὑμᾶς, ἀλλ’ ὡς αὐτοῦ χρίσμα διδάσκει ὑμᾶς περὶ πάντων. Νοῦν γὰρ ἔχουσι Χριστοῦ τοῦ πάντα εἰδότος, καὶ οὐκ ἀνικάνως ἔχουσιν εἰς τὸ διδάσκειν καὶ παρακαλεῖν ἀλλήλους. Εἰ δὲ δὴ προσήκει καὶ ἐπ’ αὐτοῦ τοῦ μακαρίου Παύλου τὴν ἐπὶ τῷ Βενιαμὶν προαγόρευσιν ἐκπεπεράνθαι λέγειν, καὶ τῇδε ἂν ἔχοι καλῶς τε καὶ ἀληθῶς. Ὁ γὰρ διώκων τὴν Ἐκκλησίαν, καὶ λύκου δίκην τοῖς ἀγαπῶσι Χριστὸν ἐπιτρέχων, ἐν ὀλίγῳ κομιδῇ πρὸς πᾶν τοὐναντίον μετεποιήθη καιρῷ. Εὐηγγελίσατο γὰρ τὴν πίστιν ἢν ἐπόρθει ποτὲ, καὶ ἀναφέρει τὰ χαριστήρια τεθειμένος εἰς ἀποστολὴν, καίτοι πρότερον ὢν βλάσφημός τε καὶ διώκτης καὶ ὑβριστής. Οὕτω γάρ πού φησιν αὐτός.","english":"The teacher differs in no way from the feeder. Indeed, the divine Paul likens the manner of teaching to food; for he said that solid food is for the perfect, for those who, by habit, have their senses trained for distinguishing good and evil. Therefore, Benjamin is a rapacious wolf. He will eat in the morning and distribute food in the evening. It is as if he were saying: Still being a disciple and not yet having arrived at maturity, he might benefit others, and a very short time will show those recently converted as fit for teaching. For concerning those from Israel it was said, due, I think, to great ignorance and the thickness within the mind: \"Behold, a foolish and heartless people. They have eyes, but do not see; they have ears, but do not hear.\" And again: \"Those taken from the womb and educated until old age.\" But the wise John writes to those in faith and in Christ: \"You have no need for anyone to teach you, but rather Christ's anointing teaches you about everything.\" For they have the mind of Christ, who knows all things, and they are not incapable of teaching and exhorting one another. If indeed it is fitting to say that the prophecy concerning Benjamin has been fulfilled in the case of the blessed Paul himself, it would be well and truly so. For he who persecuted the Church and, like a wolf, attacked those who love Christ, was transformed in a very short time to the complete opposite. He proclaimed the faith which he once ravaged, and offers thanks, having been placed into the apostolate, although previously he was a blasphemer, a persecutor, and an insolent man. For he himself says something like this.","structure":"narrative","commentary":[{"unit":"scripture","kind":"scripture","basis":"text","lemma":"Τελείων ἐστὶν ἡ στερεὰ τροφὴ","severity":"info","text":"Cyril alludes to 1 Cor 3:2, where Paul contrasts solid food with milk, a metaphor for advanced vs. elementary teaching.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"scripture","kind":"scripture","basis":"text","lemma":"Ἰδοὺ λαὸς μωρὸς καὶ ἀκάρδιος. Ὀφθαλμοὶ αὐτοῖς, καὶ οὐ βλέπουσιν· ὦτα αὐτοῖς, καὶ οὐκ ἀκούουσι","severity":"info","text":"This is a composite echo of Jer 5:21 and Isa 6:9-10, used to characterize Israel's spiritual obtuseness.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"scripture","kind":"scripture","basis":"text","lemma":"Οἱ αἰρόμενοι ἐκ κοιλίας, καὶ παιδευόμενοι ἕως γήρως","severity":"info","text":"Likely a paraphrase of Ps 71:5-6 (LXX), describing lifelong instruction from youth to old age.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"scripture","kind":"scripture","basis":"text","lemma":"Οὐ χρείαν ἔχετε ἵνα τις διδάσκῃ ὑμᾶς, ἀλλ’ ὡς αὐτοῦ χρίσμα διδάσκει ὑμᾶς περὶ πάντων","severity":"info","text":"Cyril attributes this to 'the wise John'; it echoes 1 Jn 2:27, where chrism (anointing) teaches the faithful.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"background","kind":"background","basis":"text","lemma":"Βενιαμὶν λύκος ἅρπαξ","severity":"info","text":"Cyril interprets Benjamin as a 'rapacious wolf', drawing on Jacob's blessing (Gen 49:27) where Benjamin is a wolf, here applied to Paul's pre-conversion ferocity.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"reception","kind":"reception","basis":"text","lemma":"τοῦ μακαρίου Παύλου","severity":"info","text":"Cyril reads the Benjamin prophecy as fulfilled in Paul's transformation from persecutor to apostle, a typological interpretation common in Alexandrian exegesis.","cites":[],"named_sources":[],"dropped_cites":[]}],"ambiguities":["The phrase 'πρωϊνὸν ... ἑσπέρας' may be proverbial for rapid transformation, but Cyril's exact source is unclear.","The identity of 'the wise John' is ambiguous: possibly John the Evangelist or a later teacher; Cyril does not specify."],"confidence":"high","notes":[]},{"i":360,"ref":"p360","source":"Γέγονε δὲ καὶ ἐκ φυλῆς Βενιαμίν. Καὶ αὐτὸν δὲ τὸν θεσπέσιόν φημι Δαβὶδ τῆς κατ’ αὐτὸν ἱστορίας διαμεμνῆσθαι σαφῶς, ἐν ἑξηκοστῷ καὶ ἑβδόμῳ ψαλμῷ λέγοντα· Ἐκεῖ Βενιαμὶν νεώτερος ἐν ἐκστάσει. Ἄρχοντες Ἰούδα ἡγεμόνες αὐτῶν, ἄρχοντες Ζαβουλὼν, ἄρχοντες Νεφθαλείμ. Ἰουδαῖοι γὰρ ὄντες καὶ ἐξ αἵματος Ἰσραὴλ οἱ μακάριοι μαθηταὶ, καθηγηταὶ γεγόνασι τῶν ἐν Χριστῷ διὰ πίστεως δεδικαιωμένων, μεθ’ ὧν καὶ αὐτὸς ὁ ἐκ φυλῆς Βενιαμὶν ἐπιστέλλων τε καὶ λέγων· Εἴτε γὰρ ἐξέστημεν, Θεῷ· εἴτε σωφρονοῦμεν, ὑμῖν. Εὐηγγελίζετο γὰρ ἔθνεσί τε καὶ Ἰουδαίοις τὸν Κύριον ἡμῶν Ἰησοῦν τὸν Χριστόν· δι’ οὗ καὶ μεθ’ οὗ τῷ Θεῷ καὶ Πατρὶ δόξα σὺν ἀγίῳ Πνεύματι εἰς τοὺς αἰῶνας τῶν αἰώνων. Ἀμήν.\n\nΤΟΥ ΕΝ ΑΓΙΟΙΣ ΠΑΤΡΟΣ ΗΜΩΝ ΚΥΡΙΛΛΟΥ ΑΡΧΙΕΠΙΣΚΟΠΟΥ ΑΛΕΞΑΝΔΡΕΙΑΣ ΓΛΑΦΥΡΩΝ ΕΙΣ ΤΗΝ ΕΞΟΔΟΝ ΛΟΓΟΣ ΠΡΩΤΟΣ.\n\nΠερὶ γενετῆς Μωσέως.\n\nα. Ἄρτι καὶ μόλις τὸ ἐπὶ τῇ Γενέσει βιβλίον διὰ πολλῆς ἄγαν ἰσχνομυθίας ὡς ἔνι διαπεράναντες, ἐκ δυνάμεως εἰς δύναμιν, κατά γε τὸ ἐν Ψαλμοῖς ὑμνούμενον, οὐδ’, ὅσον εἰπεῖν, βραχὺ διαπνεύσαντα, τὸν ἀγαθοῖς ἱδρῶσιν ἐντριβῆ μετοίχεσθαι δεῖν ἀναπείθομεν κάλαμον. Ἁπτόμεθα γὰρ, ἐθέλοντός τε καὶ σοφοῦντος Θεοῦ, τῶν ἐν τῇ Ἐξόδῳ κεφαλαίων, ἃ παραλελεῖφθαι δοκεῖ συντεθεικόσιν ἡμῖν τὴν ἠθικὴν παραίνεσιν, ὅτε καὶ μακροὺς ἐδόκει παραιτεῖσθαι λόγους, καταδεικνύειν ἐθέλουσι τίς ἂν νοοῖτο πρὸς ἡμῶν ὁ τῆς ἐν πνεύματί τε καὶ ἀληθείᾳ προσκυνήσεως τρόπος.","english":"He was also from the tribe of Benjamin. And I say that the inspired David himself clearly recalls the history concerning him in the sixty-seventh psalm, saying: \"There Benjamin the younger in ecstasy. The rulers of Judah, their leaders, the rulers of Zebulun, the rulers of Naphtali.\" For being Jews and from the blood of Israel, the blessed disciples became teachers of those justified through faith in Christ, with whom also he himself, from the tribe of Benjamin, writes and says: \"For whether we are in ecstasy, for God; or whether we are in our right mind, for you.\" For he proclaimed the Lord Jesus Christ to both Gentiles and Jews; through whom and with whom glory to God the Father together with the Holy Spirit unto the ages of ages. Amen.\n\nOF OUR FATHER AMONG THE SAINTS CYRIL ARCHBISHOP OF ALEXANDRIA, GLAPHYRA ON EXODUS, FIRST BOOK.\n\nOn the Birth of Moses.\n\n1. Having only just and with difficulty completed the book on Genesis through very great conciseness as far as possible, from power to power, according to what is sung in the Psalms, and having taken no brief respite, we persuade the pen accustomed to good labors to proceed as is necessary. For we touch, with God willing and granting wisdom, upon the chapters in Exodus which seem to have been omitted by us when we composed the ethical exhortation, at which time we also seemed to decline lengthy discourses, wishing to show what would be understood by us as the manner of worship in spirit and truth.","structure":"narrative","commentary":[{"unit":"scripture","kind":"scripture","basis":"text","lemma":"Ἐκεῖ Βενιαμὶν νεώτερος ἐν ἐκστάσει. Ἄρχοντες Ἰούδα ἡγεμόνες αὐτῶν, ἄρχοντες Ζαβουλὼν, ἄρχοντες Νεφθαλείμ.","severity":"info","text":"Cyril cites Psalm 67:28 LXX (MT 68:28b–29a), a verse not in the Hebrew Psalter; it appears in some LXX manuscripts as a historical note on Benjamin.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"scripture","kind":"scripture","basis":"text","lemma":"Εἴτε γὰρ ἐξέστημεν, Θεῷ· εἴτε σωφρονοῦμεν, ὑμῖν.","severity":"info","text":"Cyril attributes this phrase to Paul, but it is not a direct quotation from the canonical Pauline epistles; it may be a paraphrase or from a lost source.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"background","kind":"background","basis":"text","lemma":"Βενιαμὶν νεώτερος ἐν ἐκστάσει","severity":"info","text":"Cyril interprets Benjamin as a type of the apostle Paul, who was from the tribe of Benjamin (cf. Romans 11:1; Philippians 3:5). The 'ecstasy' refers to Paul's visionary experiences.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"structure","kind":"structure","basis":"text","lemma":"Γέγονε δὲ καὶ ἐκ φυλῆς Βενιαμίν.","severity":"info","text":"This sentence concludes the previous passage's typology of Benjamin as a wolf and introduces Paul as the Benjaminite teacher, linking the Exodus commentary to the Psalms.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"reception","kind":"reception","basis":"text","lemma":"ΤΟΥ ΕΝ ΑΓΙΟΙΣ ΠΑΤΡΟΣ ΗΜΩΝ ΚΥΡΙΛΛΟΥ ΑΡΧΙΕΠΙΣΚΟΠΟΥ ΑΛΕΞΑΝΔΡΕΙΑΣ ΓΛΑΦΥΡΩΝ ΕΙΣ ΤΗΝ ΕΞΟΔΟΝ ΛΟΓΟΣ ΠΡΩΤΟΣ.","severity":"info","text":"The title 'Glaphyra on Exodus, First Book' indicates this is the first of several books on Exodus; the work is a continuous allegorical commentary by Cyril of Alexandria.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"caution","kind":"caution","basis":"text","lemma":"Εἴτε γὰρ ἐξέστημεν, Θεῷ· εἴτε σωφρονοῦμεν, ὑμῖν.","severity":"caution","text":"The source of this Pauline-sounding phrase is uncertain; it may be a misremembered or apocryphal saying, and its exact referent is unclear.","cites":[],"named_sources":[],"dropped_cites":[]}],"ambiguities":["The phrase 'Εἴτε γὰρ ἐξέστημεν, Θεῷ· εἴτε σωφρονοῦμεν, ὑμῖν' is not a known Pauline quotation; its origin is ambiguous.","The reference to Psalm 67:28 LXX is textually uncertain in the Hebrew tradition."],"confidence":"high","notes":[]},{"i":361,"ref":"p361","source":"Ἀποδιελόντες γὰρ ἕκαστα τῶν ἐγκειμένων κεφαλαίων τοῖς πέντε Μωσέως βίβλοις, καὶ τῆς ἐν αὐτῷ θεωρίας τὸν σκοπὸν εὖ μάλα προαθρήσαντες, τὰ μὲν ὅσα ταῖς ἠθικαῖς ὑφηγήσεσιν ἀναγκαῖά πως ἧν καὶ ὅτι μάλιστα χρειωδέστατα, συντεθείκαμεν ἐπὶ καιροῦ, καὶ ὡς ἐν τάξει δὴ λέγω τῇ ἑκάστῳ πρεπωδεστάτῃ· τὰ δὲ δι’ ὧν ἧν εἰκὸς τὸ Χριστοῦ μυστήριον ὡς ἐν σκιαῖς ἔτι ταῖς κατὰ νόμον, ὡς ἔνι, προαναφαίνεσθαι, τῇ μετ’ ἐκείνην τετηρήκαμεν συγγραφῇ· ἐφ’ ᾗ καὶ νῦν ἱδροῦν ἑλομένοις, ἀγαπητὲ Παλλάδιε, συναθλήσεις οἶδ’ ὅτι διὰ προσευχῆς. Βάδιμον μὲν ἥκιστά γε τοῖς καθ’ ἡμᾶς τὸ χρῆμά ἐστι, γένοιτο δ’ ἂν κἂν γοῦν ἐκ μέρους εὐστιβὲς, Χριστοῦ δὴ πάλιν τὴν ἔς γε τουτὶ διευρύνοντος τρίβον. Αὐτὸς γάρ ἐστιν ἡ ὁδὸς, καὶ αὐτὸς ἡ θύρα, καὶ ἐν αὐτῷ πάντες εἰσὶν οἱ θησαυροὶ τῆς σοφίας καὶ τῆς γνώσεως ἀπόκρυφοι. Ποιησόμεθα δὲ τοῦ βιβλίου συγγραφὴν οὐκ ἀπαραλείπτως καὶ ἐφεξῆς διὰ παντὸς ἐρχόμενοι κεφαλαίου (πλεῖστα γὰρ ὅσα, καθάπερ ἔφην ἀρτίως, ἀπολέγδην εἰσπεποιήμεθα, τῇ ἑτέρᾳ συντάξει περιφανῶς εὐρήσομεν)· ἃ δ’ ἂν ὁρῷτο λοιπὸν τῷ προκειμένῳ σκοπῷ χρήσιμα, ταῦτα κατά γε τὸ ἐγχωροῦν βασανίζοντες ἀκριβῶς τε καὶ διεσμιλευμένως, κατευθὺ τῆς ἀληθείας ἥξομεν. Ἐπεὶ δὲ ὁ τοῦ βιβλίου σκοπὸς εἰς λύτρωσιν φέρει τὴν διὰ Χριστοῦ, πᾶσά πως ἀνάγκη προκεκινδυνευκὸς οὐ μετρίως τὸ ἀνθρώπινον ἐπιδεῖξαι γένος, καὶ εἰς λῆξιν ἤδη τῆς ἀνωτάτω ταλαιπωρίας ἐνηνεγμένον. Προήκοι γὰρ ἂν ὧδέ τε καὶ οὐχ ἑτέρως ἐν κόσμῳ τῷ πρέποντι τῆς ἐπικουρίας ὁ λόγος· Ἡ γὰρ δύναμίς μου, φησὶν, ἐν ἀσθενείᾳ τελειοῦται.","english":"Having separated each of the included chapters among the five books of Moses, and having carefully examined beforehand the purpose of the contemplation in them, we have compiled, as occasion required and as most necessary, those things that were essential for moral instruction, and I say, in the order most fitting for each. But those things through which it was likely that the mystery of Christ might be foreshadowed, as it were in the shadows of the law, we have reserved for the subsequent composition, for which, having chosen now to labor, beloved Palladius, you will join me, I know, through prayer. The task is by no means easy for us, but it might become at least partly passable if Christ again broadens the path for this very purpose. For He is the way, and He is the door, and in Him are all the hidden treasures of wisdom and knowledge. We will compose the book not by going through every chapter without omission and in sequence (for we have already incorporated very many, as I just said, selectively, and we will find them clearly in the other treatise); but whatever is seen to be useful for the stated purpose, these we will examine as far as possible accurately and with refinement, and we will proceed straight to the truth. Since the purpose of the book leads to redemption through Christ, it is somehow necessary to show that the human race had previously been in no small danger and had been brought to the verge of the utmost misery. For the account of the fitting assistance would be appropriate here and not otherwise in the world; for it says, \"My power is perfected in weakness.","structure":"narrative","commentary":[{"unit":"structure","kind":"structure","basis":"text","lemma":"Ἀποδιελόντες ... τοῖς πέντε Μωσέως βίβλοις","severity":"info","text":"Cyril announces a two-part structure: moral instruction from the Pentateuch already compiled, and a second treatise (the present work) on Christological typology foreshadowed in the law.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"term","kind":"term","basis":"text","lemma":"σκοπὸς","severity":"info","text":"σκοπὸς ('purpose') is a key hermeneutical term for Cyril: the book's σκοπὸς is redemption through Christ, which governs his selective treatment of Mosaic texts.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"scripture","kind":"scripture","basis":"text","lemma":"Ἡ γὰρ δύναμίς μου, φησὶν, ἐν ἀσθενείᾳ τελειοῦται","severity":"info","text":"Cyril cites a scriptural phrase not found verbatim in the LXX; it may echo a Pauline or patristic maxim (cf. Rom 5:6 or 1 Cor 1:25) or a lost source.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"background","kind":"background","basis":"text","lemma":"ἀγαπητὲ Παλλάδιε","severity":"info","text":"Palladius, the addressee, is otherwise unknown; Cyril's dedication to a named associate is typical of his exegetical prefaces, situating the work in a circle of learned readers.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"reception","kind":"reception","basis":"text","lemma":"τῇ μετ’ ἐκείνην τετηρήκαμεν συγγραφῇ","severity":"info","text":"Cyril refers to a prior treatise on moral exegesis; the present Glaphyra is the second, typological part. This self-referential structure is noted in modern scholarship (e.g., Kerrigan 1952).","cites":[],"named_sources":["Kerrigan 1952"],"dropped_cites":[]},{"unit":"caution","kind":"caution","basis":"text","lemma":"πλεῖστα γὰρ ὅσα ... ἀπολέγδην εἰσπεποιήμεθα","severity":"caution","text":"Cyril admits he has already treated many passages 'selectively' in the earlier work; the present treatise is not a continuous commentary, so gaps in coverage are deliberate, not lost.","cites":[],"named_sources":[],"dropped_cites":[]}],"ambiguities":["The identity of Palladius is uncertain; he may be a literary construct or a real correspondent.","The scriptural citation 'My power is perfected in weakness' is not a direct LXX quotation; its source is unclear."],"confidence":"high","notes":[]},{"i":362,"ref":"p362","source":"Δεῖν δὲ οἶμαι καὶ τοῖς ἰατρῶν ἐπιστήμοσι καὶ δοκιμωτάτοις, εἰ δή ποι μέλλοιεν ἐφ’ οἷς ἂν εἶεν σοφοὶ θαυμάζεσθαί που, προκεῖσθαι τὸν ἄῤῥωστον, περὶ ὃν ἂν γένοιτο καὶ ἡ τῆς ἐνούσης αὐτοῖς εὐτεχνίας ἐπίδειξις.\n\nβ. Οὐκοῦν, ἤδη λέγωμεν, ὅτι λιμοῦ κατωθοῦντος ποτὲ καὶ ἀφορήτως ἐνσκήπτοντος καὶ ἐγκειμένου τοῖς υἱοῖς Ἰσραὴλ, κατῴχοντο μὲν ἐκ γῆς Χαναὰν εἰς Αἴγυπτον ἐν ἑβδομήκοντά που καὶ πέντε ψυχαῖς, καθὰ γέγραπται. Διέρποντος δὲ τοῦ καιροῦ λοιπὸν, εἰς πληθὺν τὴν ἀριθμοῦ κρείττονα τὸ γένος αὐτοῖς ἐξετείνετο. Γέγραπται γάρ· Οἱ δὲ υἱοὶ Ἰσραὴλ ηὐξήθησαν, καὶ ἐπληθύνθησαν, καὶ χυδαῖοι ἐγένοντο, καὶ κατίσχυον σφόδρα· ἐπλήθυνε δὲ ἡ γῆ αὐτοὺς σφόδρα. Ἐπειδὴ δὲ τῆς Αἰγυπτίων χώρας ὁ καθηγεῖσθαι λαχὼν, τὴν εἰς πληθὺν ἐπίδοσιν τῶν Ἑβραίων οὐκ ἀνύποπτον εἶχεν, ἐπεβούλευσε, καὶ ἐπέστησεν αὐτοῖς ἐπιστάτας τῶν ἔργων, ἵνα κακώσωσιν αὐτοὺς ἐν τοῖς ἔργοις. Ὁ δὲ δὴ τοῦ κακοῦσθαι τρόπος ἦν ὁ ἐπὶ σκαπάναις ἱδρὼς, πλινθουργία μακρὰ καὶ ἄμισθος, καὶ μὴν καὶ τὸ ἀναδείμασθαι πόλεις ὀχυρὰς τῷ Φαραὼ, τουτέστι, πεπυργωμένας, ἢ οὕτως εὐρείας καὶ μακρὰς, ὡς κομιδῇ ἀναλώτους ταῖς ἄλλαις εἶναι δοκεῖν, διὰ πληθὺν δηλονότι τῶν ἐνῳκηκότων. Πειθὼ δὲ ἦσαν καὶ Ῥαμεσσῆ, καὶ ἄλλαι πόλεις. Περιειστήκει δὲ τῷ τυράννῳ πρὸς τὸ παρ’ ἐλπίδας ἡ σκέψις. Ἐν γάρ τοι τῷ ταπεινοῦσθαι, φησὶ, τοὺς κολαζομένους ἐν ὑπεροχαῖς τὸ δεῖγμα ἐν μείζοσιν ἦν, καὶ πλείους ἐγένοντο. διὰ τοῦ κακοῦν εἰωθότος ὠφελεῖν ἐθέλοντος τοῦ Θεοῦ τοὺς ἀνοσίως ἐξυβριζομένους. Ὃ δὴ καὶ συνιεὶς ὁ τύραννος, προσετίθει τοῖς πόνοις ἑτέραν ἐπιβουλήν.","english":"It seems to me necessary, also, that the most skilled and approved physicians, if they are ever to be admired somewhere for the arts in which they are wise, should have the patient set before them, about whom the display of the skill inherent in them would occur.\n\n2. So then, let us now say that when famine once pressed down and fell unbearably and lay heavily upon the sons of Israel, they departed from the land of Canaan into Egypt with about seventy-five souls, as it is written. But as time went on, their race extended into a multitude greater than number. For it is written: \"The sons of Israel increased, and multiplied, and became numerous, and grew very strong; and the land greatly multiplied them.\" But since the one who happened to rule the land of the Egyptians regarded the increase of the Hebrews into a multitude as not without suspicion, he plotted and set overseers of the works over them, so that they might oppress them in their labors. And the manner of their oppression was sweat at the spade, long and unpaid brick-making, and also the building of fortified cities for Pharaoh—that is, cities with towers, or else so broad and long as to seem utterly impregnable to others, evidently because of the multitude of their inhabitants. These were Pi-Thom and Rameses, and other cities. But the tyrant's plan turned out contrary to his expectations. For, it says, while those being punished were humbled, the evidence of their superiority was greater, and they became more numerous, because God, through the habit of causing affliction, intended to benefit those who were impiously outraged. And the tyrant, understanding this, added to their toils another plot.","structure":"narrative","commentary":[{"unit":"sense","kind":"sense","basis":"text","lemma":"Δεῖν δὲ οἶμαι","severity":"info","text":"Cyril opens with a medical analogy: skilled physicians need a patient to display their art. This frames the ensuing narrative as a demonstration of divine skill in affliction.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"scripture","kind":"scripture","basis":"text","lemma":"Οἱ δὲ υἱοὶ Ἰσραὴλ ηὐξήθησαν","severity":"info","text":"Cyril quotes a verse not verbatim from the LXX; it echoes Exodus 1:7 (LXX: οἱ δὲ υἱοὶ Ισραηλ ηὐξήθησαν καὶ ἐπληθύνθησαν). The phrase 'χυδαῖοι ἐγένοντο' is a paraphrase.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"background","kind":"background","basis":"text","lemma":"Πειθὼ δὲ ἦσαν καὶ Ῥαμεσσῆ","severity":"info","text":"Pi-Thom (Πειθώ) and Rameses (Ῥαμεσσῆ) are store-cities built by Hebrew labor, mentioned in Exodus 1:11. Cyril uses them as examples of the oppressive building projects.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"structure","kind":"structure","basis":"text","lemma":"β. Οὐκοῦν","severity":"info","text":"The section begins with 'β.' (beta), marking a new subsection. Cyril transitions from the medical analogy to the historical narrative of Israel in Egypt.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"reception","kind":"reception","basis":"text","lemma":"διὰ τοῦ κακοῦν εἰωθότος ὠφελεῖν ἐθέλοντος τοῦ Θεοῦ","severity":"info","text":"Cyril interprets the oppression as divine benefit: God habitually afflicts to help. This reflects his typological method, reading the Exodus story as a prefiguration of Christ's salvific suffering.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"caution","kind":"caution","basis":"text","lemma":"ἐν ἑβδομήκοντά που καὶ πέντε ψυχαῖς","severity":"caution","text":"Cyril says 75 souls went to Egypt; the LXX (Exod 1:5) says 75, but the MT says 70. The number is a textual variant, not an error.","cites":[],"named_sources":[],"dropped_cites":[]}],"ambiguities":["The phrase 'χυδαῖοι ἐγένοντο' (they became numerous) is a paraphrase not found in the LXX; Cyril may be expanding or using a different textual tradition.","The identity of the 'tyrant' (τύραννος) is Pharaoh, but Cyril does not name him; the reference is generic."],"confidence":"high","notes":[]},{"i":363,"ref":"p363","source":"Ταῖς γὰρ Ἰουδαίων ἐκέλευε μαίαις, εἰ μαιεύοιντο γυναῖκας τὰς ἐπ’ ὠδῖσιν ἤδη καὶ τόκοις, τὸ ἐν ὑποψίαις αὐτῶν καταπνίγειν γένος, τουτέστι, τὸ ἄρσεν, ζωογονεῖν δὲ τὸ θῆλυ. Λόγου γὰρ ἐδόκει μηδενὸς ἀξιοῦν τὸ ἄναλκι καὶ ἀφιλοπόλεμον, καὶ εἰς δειλίας εὔκολον, καὶ νόμῳ φύσεως τεθρυμμένον. Ἀλλ’ οὐκ ἔδρων αἱ μαῖαι τὸ δυσσεβὲς, ἤρεσκόν τε διὰ ταῦτα Θεῷ. Τί οὖν ὁ ἀλιτήριος; Ἀπαμφιέννυσι τὴν ὀργὴν, καὶ τοὺς τῆς ἀνοσιότητος τρόπους ἀναισχυντεῖν ἀναπείθει. Συνέταξε γὰρ Φαραὼ παντὶ τῷ λαῷ αὐτοῦ λέγων· Πᾶν ἄρσεν, ὃ ἂν τεχθῇ τοῖς Ἑβραίοις, εἰς τὸν ποταμὸν ῥίψατε, καὶ πᾶν θῆλυ ζωογονεῖτε αὐτό.\n\nγ· Ἀλλ’ ἱστάσθω μὲν ἐν τούτῳ τῆς ἱστορίας ὁ λόγος. Φράζωμεν δὲ ἤδη, τοῖς ἐσωτάτω θεωρήμασιν ἐνιέντες τὸν νοῦν, ὅτι, τῆς ἀνθρώπου διανοίας ἐγκειμένης ἐπιμελῶς ἐπὶ τὰ πονηρὰ ἐκ νεότητος αὐτοῦ, ἐνδείᾳ τῶν ἄνωθεν ἀγαθῶν, ἅπαν, ὡς ἔπος εἰπεῖν, τὸ ἐπὶ γῆς ἐφθείρετο γένος, καὶ λιμὸς οἷά τις τῶν οὐρανίων ἡμᾶς κατεβόσκετο μαθημάτων, καθάπερ ἀμέλει καταθρήσαιμεν ἂν καὶ τὸν ὡς ἐν τύπῳ παραβολῆς γραφόμενον ἄσωτον, ὃς τὴν πατρῴαν οὐσίαν ἐν ἀλλοδαπῇ κατεδήδοκεν, ἐπεθύμει τε χορτασθῆναι τῶν κερατίων [ὧν ἤσθιον] οἱ χοῖροι. Ταύτῃτοι προσδεδραμήκαμεν τοῖς γεωδεστέροις, ἀφέντες τὸ ἄμεινον καὶ τὸ δεῖν ἐφίεσθαι τῶν λυσιτελεστέρων, δι’ ὧν ἦν εἰκὸς εὐμενείας τῆς ἄνωθεν οὐχ ἁμαρτεῖν, καὶ οἰκειότητα τὴν ὡς πρὸς Θεὸν πλουτοῦντας ὁρᾶσθαι. Διωλισθηκότες δὴ οὖν παντὸς τοῦ ἀνέχειν ἰσχύοντος εἴς γε τὸ εὖ εἶναι καὶ μετὰ Θεοῦ, ταμίαν μὲν οὐκέτι τῶν καθ’ ἡμᾶς ἐποιούμεθα τὸν φύσει τε καὶ ἀληθῶς ὄντα Δεσπότην.","english":"He ordered the Hebrew midwives, if they were attending women already in labor and childbirth, to strangle the male children of those under suspicion, that is, the male sex, but to let the female live. For he deemed the weak and unwarlike, prone to cowardice and enervated by the law of nature, worthy of no account. But the midwives did not do this impious thing, and for this they were pleasing to God. What then did the malefactor do? He strips off his anger and persuades them to be shameless in their ways of impiety. For Pharaoh issued a decree to all his people, saying: \"Every male born to the Hebrews, cast into the river, and every female, let it live.\"\n\nBut let the narrative of the history stand at this point. Let us now speak, turning our mind to the innermost contemplations, that, when the human mind is diligently inclined toward evil from its youth, due to a lack of goods from above, the entire race on earth, so to speak, was being corrupted, and a famine, as it were, of heavenly teachings was devouring us, just as indeed we might observe also the prodigal son depicted in a parable, who consumed his paternal substance in a foreign land and desired to be filled with the carob pods which the pigs ate. To this we have run, to the more earthly things, abandoning the better and the necessity of striving for more beneficial things, through which it was likely not to miss the good will from above and to be seen possessing intimacy with God. Having slipped away, then, from everything capable of sustaining us in well-being and with God, we no longer made the one who is by nature and truly the Master the steward of our affairs.","structure":"narrative","commentary":[{"unit":"scripture","kind":"scripture","basis":"text","lemma":"Πᾶν ἄρσεν, ὃ ἂν τεχθῇ τοῖς Ἑβραίοις, εἰς τὸν ποταμὸν ῥίψατε, καὶ πᾶν θῆλυ ζωογονεῖτε αὐτό","severity":"info","text":"Cyril paraphrases Exodus 1:22, where Pharaoh commands the drowning of Hebrew male infants. The Greek text here closely follows the Septuagint wording.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"parallel","kind":"parallel","basis":"text","lemma":"τὸν ὡς ἐν τύπῳ παραβολῆς γραφόμενον ἄσωτον","severity":"info","text":"Cyril compares the spiritual famine to the parable of the prodigal son (Luke 15:11-16), specifically the detail of eating carob pods. This typological reading links the Exodus narrative to New Testament moral teaching.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"term","kind":"term","basis":"glossary","lemma":"ἀπαμφιέννυσι","severity":"info","text":"The verb ἀπαμφιέννυσι (strips off) is rare and vivid, suggesting Pharaoh discards anger as a garment. Cyril uses it to dramatize the shift from rage to calculated decree.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"background","kind":"background","basis":"text","lemma":"μαίαις","severity":"info","text":"Cyril refers to Hebrew midwives (μαῖαι), a detail from Exodus 1:15-21. The midwives' disobedience to Pharaoh is a key element in the haggadic tradition, which Cyril adapts to his allegorical reading.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"structure","kind":"structure","basis":"text","lemma":"γ·","severity":"info","text":"The gamma (γ) marks a structural division in Cyril's commentary, transitioning from the historical narrative (ἱστορία) to the inner contemplations (θεωρήματα). This is a standard move in Alexandrian exegesis.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"caution","kind":"caution","basis":"text","lemma":"ὧν ἤσθιον","severity":"caution","text":"The phrase ὧν ἤσθιον (which they ate) is bracketed in the Greek text, possibly a gloss or interpolation. It may be a scribal addition clarifying the carob pods, but its authenticity is uncertain.","cites":[],"named_sources":[],"dropped_cites":[]}],"ambiguities":["The phrase 'τὸ ἐν ὑποψίαις αὐτῶν καταπνίγειν γένος' could be read as 'strangle the race under suspicion' or 'strangle the race of those under suspicion'; the translation opts for the latter.","The bracketed 'ὧν ἤσθιον' may be a later gloss; its removal does not affect the sense."],"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":364,"ref":"p364","source":"Γῆς δὲ ὥσπερ ἀγίας, τῆς φιλοθέου ζωῆς ἐκκεχωρηκότες, καὶ εἰς τὴν αἰσχίω τε καὶ ἀκαλλεστέραν, καὶ ὑπὸ τῷ διαβόλῳ κειμένην μονονουχὶ κατεῤῥυηκότες, ἐν ἴσῳ γεγόναμεν τοῖς ἐκ Χαναὰν κατοιχομένοις εἰς Αἴγυπτον, καὶ ὑπὸ χεῖρα γεγενημένοις τὴν Φαραώ τε καὶ Αἰγυπτίων, οἳ ταῖς τῶν δαιμονίων λατρείαις ἐκτόπως ἐγκείμενοι, καὶ πᾶν εἶδος φαυλότητος οὐκ ἀνεπιτήδευτον ἔχοντες, παραδείξειαν ἂν ὡς ἐν εἰκόνι λοιπὸν ἐν ἑαυτοῖς αὐτόν τε τὸν Σατανᾶν, καὶ τοὺς ὑπ’ αὐτῷ, οὓς καὶ θεοὺς ἐνόμιζον, ἐκκεκρουσμένους μὲν τῆς ἀρίστης φρονήσεως, ἀχλύν τε καὶ σκότον τὸν ἐξ ἀμαθείας ἠῤῥωστηκότες. Ἐπειδὴ δὲ ὑπὸ δεινῷ καὶ ἀλιτηρίῳ δεσπότῃ γεγόναμεν, φημὶ δὴ τῷ Σατανᾷ, πηλῷ καὶ πλινθείᾳ κατετρυχόμεθα, φημὶ δὴ τοῖς περὶ γῆν τε καὶ τοῖς ἐν αὐτῇ βδελυρωτάτοις σπουδάσμασιν οὐκ ἀνιδρωτὶ τελουμένοις. Οὐ γὰρ ἀπήλλακται πόνων, κἂν εἰ τὸ εἰκαῖον ἔχοι τυχὸν, ὁ τοῦδε τοῦ βίου περισπασμός. Ἐπιστάτας δὲ ὥσπερ τῶν ἔργων τῶν ὅτι μάλιστα φιλτάτων αὐτῷ κατεχειροτόνησε τῶν ἀδικουμένων ὁ Σατανᾶς τοὺς ἀκαθάρτους δαίμονας, ἤτοι τὰς ὑπ’ αὐτῷ δυνάμεις, οἳ ταῖς πολυτρόποις τῶν παθῶν πλεονεξίαις τὸν ἑκάστου τῶν ἐπὶ τῆς γῆς καταφορτίζουσι νοῦν, δεδιότες, οἶμαι, μὴ ἄρα που σχολαῖον τῆς διανοίας τὸν ὀφθαλμὸν ἀνέντες πρὸς Θεὸν, τῆς ὑπ’ αὐτῷ δουλείας ἐκλύσειαν τὸν αὐχένα· φιλελευθέρα γὰρ λίαν ἡ ἀνθρώπου φύσις.","english":"We have withdrawn, as it were, from a holy land, that is, from a God-loving life, and have flowed down into a more shameful and less beautiful region lying virtually under the devil, and have become equal to those from Canaan who went down into Egypt and came under the hand of Pharaoh and the Egyptians. These, being excessively devoted to the worship of demons and having every form of baseness not unpracticed, would exhibit, as in an image, in themselves both Satan himself and those under him, whom they considered gods, having been driven out of right thinking and afflicted with the mist and darkness of ignorance. Since we have come under a terrible and accursed master, I mean Satan, we are worn down with mud and brickmaking, I mean with the most abominable pursuits concerning the earth and the things in it, accomplished not without sweat. For the distraction of this life is not free from toils, even if it should happen to be vain. And Satan, as it were, appointed as overseers of the works most dear to him the unclean demons, that is, the powers under him, who, by the manifold excesses of the passions, burden the mind of each person on earth, fearing, I think, lest at some point, releasing the eye of the mind from its leisure toward God, they might loosen the neck from servitude under him; for human nature is very fond of freedom.","structure":"narrative","commentary":[{"unit":"sense","kind":"sense","basis":"text","lemma":"Γῆς δὲ ὥσπερ ἀγίας","severity":"info","text":"Cyril allegorizes the exodus from Egypt as a withdrawal from a God-loving life into subjection to Satan, equating Canaanites with demon-worshippers.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"term","kind":"term","basis":"glossary","lemma":"Σατανᾶς","severity":"info","text":"Satan is presented as the master of the demons, a standard figure in Cyril’s anti-heretical and moral exegesis.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"scripture","kind":"scripture","basis":"text","lemma":"ἐκ Χαναὰν κατοιχομένοις εἰς Αἴγυπτον","severity":"info","text":"Alludes to the descent of Jacob’s family into Egypt (Genesis 46) and the oppression under Pharaoh, typologically applied to spiritual bondage.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"background","kind":"background","basis":"text","lemma":"πηλῷ καὶ πλινθείᾳ","severity":"info","text":"Mud and brickmaking recall the forced labor of the Israelites in Egypt (Exodus 1:14), used here as a metaphor for worldly toils under demonic overseers.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"structure","kind":"structure","basis":"text","lemma":"Ἐπιστάτας δὲ ὥσπερ τῶν ἔργων","severity":"info","text":"Cyril shifts from a general description of bondage to a specific analogy: demons as taskmasters burdening the mind with passions to prevent contemplation of God.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"reception","kind":"reception","basis":"text","lemma":"φιλελευθέρα γὰρ λίαν ἡ ἀνθρώπου φύσις","severity":"info","text":"Cyril’s assertion that human nature is fond of freedom echoes a common patristic theme, possibly influenced by Stoic or Platonic ideas of innate desire for liberation from passions.","cites":[],"named_sources":[],"dropped_cites":[]}],"ambiguities":["The phrase 'Γῆς δὲ ὥσπερ ἀγίας' is ambiguous: it could mean 'from a holy land' (Egypt as a place of bondage) or 'from a holy earth' (spiritual realm). The translation takes it as 'holy land' in a moral sense.","The reference to 'Canaan' may be typological (Canaanites as idolaters) or historical (the patriarchs’ migration). Cyril likely intends the former."],"confidence":"high","notes":[]},{"i":365,"ref":"p365","source":"Ὅτι δὲ δόξα καὶ πλοῦτος τοῖς ἀκαθάρτοις δαίμοσι καὶ αὐτῷ τῷ Σατανᾷ λελόγισταί τε καὶ ἔστιν ὁ εἰκαῖος ἡμῶν περισπασμὸς, καὶ οἱ περὶ σάρκα πόνοι, καὶ σπουδὴ βλέπουσα πρὸς τὰ γεωδέστερα, παραδείξειεν ἂν αἰνιγματωδῶς τὸ πόλεις ἐγείρειν τῷ Φαραὼ τοῖς ἐξ Ἰσραὴλ, πηλῷ καὶ πλινθείᾳ τρυχομένοις· κατεστυγμένον τε ὅτι ποιεῖται τὸ ἄρσεν, τουτέστι, τὸ νενευκὸς εἰς ἀνδρείαν, δῆλον δὲ ὅτι τὴν ἐπ’ ἀρεταῖς. Μονονουχὶ δὲ καὶ ἀποπνίγει τὸ μάχιμον τοῖς τῶν ἡδονῶν ἐγκαθιεὶς τέλμασιν, προσίεται δὲ τὸ μὴ εὐσθενὲς, καὶ ὡς ἄχρηστον ἀμαχεὶ τοῖς ἰδίοις ὑποφέρει ζυγοῖς, ἐκδείξειεν οὐκ ἀσυμφανῶς τὸ ῥίπτεσθαι μὲν δεῖν τὸ ἄρσεν ἐν ὕδασι λέγειν, ζωογονεῖσθαι δὲ τὸ θῆλυ. Τύπος γὰρ ἂν γένοιντο τῶν ἀφανεστέρων τὰ ὡς ἐν ὄψει τε καὶ ἐναργείᾳ. Οὐκοῦν ἄνωθέν τε καὶ ἐκ πατέρων ἠῤῥωστηκότες τὴν ἁμαρτίαν, καὶ τῇ τῶν ἀγαθῶν ἐνδείᾳ πεπιεσμένοι, τάχα που καὶ ἀβουλήτως οἱ τάλανες τῷ τῆς κακίας ἐξάρχοντι Σατανᾷ κατεζεύγμεθα, καὶ τοῖς τῆς φαυλότητος ἐπιστάταις ὑπενηνέγμεθα, φημὶ δὴ τοῖς ἀκαθάρτοις δαίμοσι, καὶ ἦν ἐν λοίσθῳ τοῦ παντὸς ἤδη κακοῦ τὰ καθ’ ἡμᾶς, ἐκλελοιπότος οὐδενὸς τῶν εἰς ἀθλιότητα καὶ ταλαιπωρίαν, πλὴν ἠλέει Θεὸς, ἐξείλετό τε καὶ σέσωκε. Καὶ τίνα δὴ τρόπον, διὰ τῶν ἐφεξῆς καὶ παρεζευγμένων εἰσόμεθα. Παροίσομεν γὰρ εἰς εἰκόνα καὶ ὑποτύπωσιν τῆς διὰ Χριστοῦ σωτηρίας τὰ ἐπὶ τῷ θεσπεσίῳ Μωσεῖ γεγραμμένα.","english":"That glory and wealth are accounted to the unclean demons and to Satan himself, and that our vain distraction and our labors concerning the flesh and our zeal directed toward more earthly things are such, the building of cities for Pharaoh by the Israelites, worn out with mud and brickmaking, would show enigmatically. And that he makes the male—that is, that which inclines toward manliness, clearly that which pertains to virtues—an object of abomination, and almost stifles the warlike by sinking it into the marshes of pleasures, while he welcomes that which is not strong and, as useless, submits it without a fight to his own yokes, the command that the male must be thrown into the waters while the female is to be kept alive would show not obscurely. For things that are in sight and manifest would be a type of things more obscure. Therefore, having from above and from our fathers been sick with sin and oppressed by the lack of goods, we wretches have perhaps even unwillingly been yoked to Satan, the chief of evil, and subjected to the overseers of baseness, I mean the unclean demons, and our condition was already at the extremity of all evil, with nothing lacking for misery and wretchedness, except that God took pity, delivered and saved us. And in what manner we shall learn from what follows and is joined. For we shall bring forward as an image and pattern of salvation through Christ the things written concerning the divine Moses.","structure":"narrative","commentary":[{"unit":"sense","kind":"sense","basis":"text","lemma":"τὸ πόλεις ἐγείρειν τῷ Φαραὼ τοῖς ἐξ Ἰσραὴλ, πηλῷ καὶ πλινθείᾳ τρυχομένοις","severity":"info","text":"Cyril interprets the Israelites' forced labor in Egypt as an enigma for how vain distractions and earthly toils serve the demons and Satan.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"scripture","kind":"scripture","basis":"text","lemma":"τὸ ῥίπτεσθαι μὲν δεῖν τὸ ἄρσεν ἐν ὕδασι λέγειν, ζωογονεῖσθαι δὲ τὸ θῆλυ","severity":"info","text":"This alludes to Exodus 1:22, where Pharaoh orders the drowning of Hebrew male infants while sparing females, used typologically for moral-spiritual struggle.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"term","kind":"term","basis":"glossary","lemma":"τύπος","severity":"info","text":"Cyril uses 'τύπος' to denote typological interpretation: visible events prefigure hidden spiritual realities, a key hermeneutical method in the Glaphyra.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"background","kind":"background","basis":"background","lemma":"Σατανᾷ","severity":"info","text":"Satan is presented as the chief of evil, yoking sinners; this reflects late antique Christian demonology, where demons enforce moral degradation.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"structure","kind":"structure","basis":"text","lemma":"Παροίσομεν γὰρ εἰς εἰκόνα καὶ ὑποτύπωσιν τῆς διὰ Χριστοῦ σωτηρίας τὰ ἐπὶ τῷ θεσπεσίῳ Μωσεῖ γεγραμμένα","severity":"info","text":"Cyril announces a transition: the following passage will present Moses' story as a typological image of salvation through Christ, structuring the commentary.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"caution","kind":"caution","basis":"text","lemma":"ἠῤῥωστηκότες","severity":"caution","text":"The Greek text has 'ἠῤῥωστηκότες' (from ἀρρωστέω, 'to be sick'), but the manuscript reading may be uncertain; the sense of moral sickness is clear.","cites":[],"named_sources":[],"dropped_cites":[]}],"ambiguities":["The precise referent of 'τὸ ἄρσεν' and 'τὸ θῆλυ' in the typological reading is left open: Cyril applies them to virtues and vices, but the exact mapping is implicit."],"confidence":"high","notes":[]},{"i":366,"ref":"p366","source":"δ. Ἦν δέ τις ἐκ τῆς φυλῆς Λευῒ, ὃς ἔλαβεν ἐκ τῶν θυγατέρων Λευῒ, καὶ ἔσχεν αὐτὴν, καὶ ἐν γαστρὶ ἔλαβεν, καὶ ἔτεκεν ἄρσεν. Ἰδόντες δὲ αὐτὸ ἀστεῖον, ἐσκέπασαν αὐτὸ μῆνας τρεῖς. Ἐπειδὴ δὲ οὐκ ἠδύναντο ἔτι κρύπτειν αὐτὸ, ἔλαβεν ἡ μήτηρ αὐτοῦ θίβην, καὶ κατέχρισεν αὐτὴν ἀσφάλτῳ πίσσῃ, καὶ ἐνέβαλε τὸ παιδίον εἰς αὐτὴν, καὶ ἔθηκεν αὐτὴν εἰς τὸ ἕλος περὶ τὸν ποταμόν. Καὶ κατεσκόπευεν ἡ ἀδελφὴ αὐτοῦ μακρόθεν, μαθεῖν τί τὸ ἀποβησόμενον αὐτῷ. Κατέβη δὲ ἡ θυγάτηρ Φαραὼ λούσασθαι ἐπὶ τὸν ποταμὸν, καὶ αἱ ἅβραι αὐτῆς παρεπορεύοντο παρὰ τὸν ποταμόν. Καὶ ἰδοῦσα θίβην ἐν τῷ ἕλει, ἀποστείλασα τὴν ἅβραν, ἀνείλετο αὐτήν. Ἀνοίξασα δὲ, ὁρᾷ παιδίον κλαῖον ἐν τῇ θίβῃ, καὶ ἐφείσατο αὐτοῦ ἡ θυγάτηρ Φαραὼ, καὶ ἔφη· Ἀπὸ τῶν παιδίων τῶν Ἑβραίων τοῦτο. Καὶ εἶπεν ἡ ἀδελφὴ αὐτοῦ τῇ θυγατρὶ Φαραώ· Θέλεις καλέσω σοι γυναῖκα τροφεύουσαν ἐκ τῶν Ἑβραίων, καὶ θηλάσει σοι τὸ παιδίον; Ἡ δὲ εἶπε· Πορεύου. Ἀπελθοῦσα δὲ ἡ νεᾶνις ἐκάλεσε τὴν μητέρα τοῦ παιδίου. Εἶπε δὲ αὐτῇ ἡ θυγάτηρ Φαραώ· Διατήρησόν μοι τὸ παιδίον τοῦτο, καὶ θήλασόν μοι αὐτὸ, ἐγὼ δὲ δώσω σοι τὸν μισθόν. Ἔλαβε δὲ ἡ γυνὴ τὸ παιδίον, καὶ ἐθήλασεν αὐτόν. Ἀνδρυνθέντος δὲ ἤδη τοῦ παιδίου, εἰσήγαγεν αὐτὸ πρὸς τὴν θυγατέρα Φαραὼ, καὶ ἐγενήθη αὐτῇ εἰς υἱόν. Ἐπωνόμασε δὲ τὸ ὄνομα αὐτοῦ, Μωσῆς, λέγουσα· Ἐκ τοῦ ὕδατος ἀνειλόμην αὐτόν. Ἐπειδὴ γὰρ ὁ Θεὸς καὶ Πατὴρ ἠλέει λοιπὸν τὴν ὑπ’ οὐρανὸν, ἀνοσίῳ τυράννῳ καὶ ὠμοτάτῳ λῃστῇ θητεύουσαν, τοῦ ἰδίου Υἱοῦ οὐκ ἐφείσατο, κατὰ τὸ γεγραμμένον, ἀλλ’ ὑπὲρ ἡμῶν πάντων παρέδωκεν αὐτόν.","english":"There was a certain man from the tribe of Levi, who took one of the daughters of Levi, and had her, and she conceived, and bore a male child. Seeing that it was fair, they hid it for three months. But when they could no longer conceal it, his mother took a chest, and smeared it with asphalt and pitch, and put the child into it, and placed it in the marsh by the river. And his sister watched from afar, to learn what would become of him. Now the daughter of Pharaoh came down to bathe in the river, and her maidservants were passing along the river. And seeing the chest in the marsh, she sent her maidservant and took it up. Opening it, she sees a child weeping in the chest, and the daughter of Pharaoh took pity on it, and said: This is one of the children of the Hebrews. And his sister said to the daughter of Pharaoh: Do you wish me to summon for you a nursing woman from among the Hebrews, and she will suckle the child for you? She said: Go. And the young woman went and called the mother of the child. And the daughter of Pharaoh said to her: Keep this child for me, and suckle him for me, and I will give you wages. And the woman took the child and suckled him. When the child had grown, she brought him to the daughter of Pharaoh, and he became a son to her. And she named him Moses, saying: I took him up from the water. For God the Father at last took pity on the world, which was serving an unholy tyrant and a most savage brigand, and did not spare even His own Son, according to what is written, but gave him up for all of us.","structure":"narrative","commentary":[{"unit":"structure","kind":"structure","basis":"text","lemma":"","severity":"info","text":"Cyril retells the Exodus story of Moses' infancy (Exod 2:1-10) with expansions, then pivots to a typological interpretation linking Moses' rescue to Christ's sacrifice.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"scripture","kind":"scripture","basis":"text","lemma":"κατὰ τὸ γεγραμμένον","severity":"info","text":"The phrase 'according to what is written' likely refers to a New Testament passage such as Romans 8:32 or 1 Corinthians 15:3, where Christ's death is described as a voluntary giving up of himself.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"term","kind":"term","basis":"text","lemma":"θίβην","severity":"info","text":"The Greek θίβη (chest) is a rare word, used in the Septuagint for the ark of bulrushes (Exod 2:3) and later for Noah's ark; Cyril's choice may echo the LXX text.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"background","kind":"background","basis":"text","lemma":"ἀσφάλτῳ πίσσῃ","severity":"info","text":"Asphalt and pitch were common waterproofing materials in antiquity, used for baskets and boats; Cyril's detail reflects contemporary knowledge of Egyptian marsh practices.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"reception","kind":"reception","basis":"text","lemma":"","severity":"info","text":"Cyril's allegorical reading—Moses' rescue prefiguring Christ's sacrifice—is typical of Alexandrian exegesis, linking the Old Testament narrative to New Testament soteriology.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"caution","kind":"caution","basis":"text","lemma":"ἀνδρυνθέντος","severity":"caution","text":"The Greek ἀνδρυνθέντος (having grown to manhood) may be a scribal error or variant; the LXX has ἀνδρωθέντος (having grown up). The sense is clear but the form is unusual.","cites":[],"named_sources":[],"dropped_cites":[]}],"ambiguities":["The identity of the 'certain man from the tribe of Levi' is ambiguous; Cyril may be conflating Amram (Moses' father) with a generic Levite. The phrase 'daughter of Pharaoh' is not named (Thermuthis in Josephus). The source of the quotation 'according to what is written' is unspecified."],"confidence":"high","notes":[]},{"i":367,"ref":"p367","source":"Ἐν μορφῇ γὰρ ὑπάρχων καὶ ἰσότητι τῇ πρὸς αὐτὸν, ὁ ἐξ αὐτοῦ τε καὶ ἐν αὐτῷ κατὰ φύσιν Υἱὸς, καθεὶς ἑαυτὸν εἰς κένωσιν, γέγονε καθ’ ἡμᾶς, ὥς φησιν ὁ σοφὸς εὐαγγελιστὴς Ἰωάννης, εἰς τὰ ἴδια ἦλθεν. Ἀπεστάλη γὰρ, ὡς αὐτός πού φησιν, εἰς τὰ ἀπολωλότα πρόβατα οἴκου Ἰσραήλ· ἀλλ’ οἱ ἴδιοι αὐτὸν οὐ παρέλαβον. Τοιγάρτοι καὶ λίαν ἐπῃτιᾶτο αὐτοὺς διὰ φωνῆς Ἡσαΐου λέγων· Ἄκουε, οὐρανὲ, καὶ ἐνωτίζου, ἡ γῆ, ὅτι Κύριος ἐλάλησεν· Υἱοὺς ἐγέννησα καὶ ὕψωσα, αὐτοὶ δέ με ἠθέτησαν. Ἔγνω βοὺς τὸν κτησάμενον, καὶ ὄνος τὴν φάτνην τοῦ κυρίου αὐτοῦ, Ἰσραὴλ δέ με οὐκ ἔγνω, καὶ ὁ λαός με οὐ συνῆκε. Προσκεκρουκότων δὴ οὖν τῶν ἐξ αἵματος Ἰσραὴλ καὶ τὸν φύσει τε καὶ ἀληθῶς Δεσπότην οὐκ ἐπεγνωκότων, εἰσκέκληνται διὰ πίστεως οἱ τῶν εἰδώλων προσκυνηταὶ, καὶ ἡ τῶν ἀθέων ἀνοσία τε καὶ βδελυρωτάτη πληθὺς ἐπέγνω τὸν Λυτρωτήν. Καὶ τοῦτο ἦν ἄρα τὸ διὰ φωνῆς προφητῶν τοῖς ἐξ Ἰσραὴλ προαναφωνούμενον· Καθέστηκα ἐφ’ ὑμᾶς σκοπούς. Ἀκούσατε τῆς φωνῆς τῆς σάλπιγγος· καὶ εἶπαν· Οὐκ ἀκουσόμεθα. Διὰ τοῦτο ἤκουσε τὰ ἔθνη, καὶ οἱ ποιμαίνοντες τὰ ποίμνια αὐτῶν. Ἄκουε, γῆ· Ἰδοὺ ἐγὼ ἐπάγω ἐπὶ τὸν λαὸν τοῦτον κακὰ, τὸν καρπὸν ἀποστροφῆς αὐτῶν, ὅτι τῷ λόγῳ μου οὐ προσέσχον, καὶ τὸν νόμον μου ἀπώσαντο. Ἄθρει δὴ οὖν, ἄθρει περιφανῶς τὸ μυστήριον, καὶ ὡς ἔν γε τοῖς κατὰ Μωσέα, καθάπερ ἔφην ἀρτίως. Γέγονε μὲν ὁ θεσπέσιος Μωσῆς ἐκ φυλῆς τε καὶ αἵματος τοῦ Λευΐ. Κεχρημάτικε δὲ καὶ αὐτὸς ὁ Ἐμμανουὴλ, ὅσιός τε καὶ ἄκακος, καὶ ἀρχιερεὺς ὅλος ὢν ἱερός·","english":"For being in form and equality with him, the Son who is from him and in him by nature, having lowered himself into emptying, became as we are, as the wise evangelist John says, he came to his own. For he was sent, as he himself says somewhere, to the lost sheep of the house of Israel; but his own did not receive him. Therefore he also reproached them greatly through the voice of Isaiah, saying: Hear, O heaven, and give ear, O earth, that the Lord has spoken: I begat sons and raised them high, but they rejected me. The ox knew its owner, and the donkey its master's manger, but Israel did not know me, and the people did not understand me. Since, then, those of the blood of Israel had stumbled and did not recognize the one who is by nature and truly the Master, the worshipers of idols were summoned through faith, and the unholy and most abominable multitude of the godless recognized the Redeemer. And this, then, was what was proclaimed beforehand through the voice of the prophets to those of Israel: I have set watchers over you. Hear the voice of the trumpet; and they said: We will not hear. Because of this, the nations heard, and those who tend their flocks. Hear, O earth: Behold, I bring evils upon this people, the fruit of their turning away, because they did not heed my word and thrust away my law. Behold then, behold clearly the mystery, and as in the matters concerning Moses, as I just said. The divine Moses was born from the tribe and blood of Levi. And Emmanuel himself has been named, holy and innocent, and being entirely a priest, sacred.","structure":"narrative","commentary":[{"unit":"sense","kind":"sense","basis":"text","lemma":"Ἐν μορφῇ γὰρ ὑπάρχων καὶ ἰσότητι τῇ πρὸς αὐτὸν","severity":"info","text":"Cyril identifies the Son as being in form and equality with the Father, a key theological assertion of Nicene orthodoxy.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"scripture","kind":"scripture","basis":"text","lemma":"Ἄκουε, οὐρανὲ, καὶ ἐνωτίζου, ἡ γῆ, ὅτι Κύριος ἐλάλησεν· Υἱοὺς ἐγέννησα καὶ ὕψωσα, αὐτοὶ δέ με ἠθέτησαν","severity":"info","text":"Cyril adapts a prophetic reproach from Isaiah, likely alluding to Isa 1:2 and similar passages, though the exact wording is not a direct biblical citation.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"scripture","kind":"scripture","basis":"text","lemma":"Ἔγνω βοὺς τὸν κτησάμενον, καὶ ὄνος τὴν φάτνην τοῦ κυρίου αὐτοῦ","severity":"info","text":"This proverb-like saying is not a direct biblical quote but echoes the theme of Israel's ingratitude, possibly from a lost source or Cyril's own composition.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"background","kind":"background","basis":"text","lemma":"Καθέστηκα ἐφ’ ὑμᾶς σκοπούς","severity":"info","text":"Cyril references a prophetic warning about watchers over Israel, likely from the LXX of Jeremiah or a similar passage, emphasizing Israel's refusal to listen.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"structure","kind":"structure","basis":"text","lemma":"Ἄθρει δὴ οὖν, ἄθρει περιφανῶς τὸ μυστήριον","severity":"info","text":"This phrase marks a transition from typological interpretation of Israel's rejection to the mystery of Moses and Emmanuel, a common structural cue in Cyril's exegesis.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"term","kind":"term","basis":"text","lemma":"Ἐμμανουὴλ","severity":"info","text":"Cyril uses 'Emmanuel' as a title for Christ, linking the prophetic name from Isaiah 7:14 to the typological figure of Moses, emphasizing Christ's priestly and holy nature.","cites":[],"named_sources":[],"dropped_cites":[]}],"ambiguities":["The exact source of the reproachful saying about the ox and donkey is unclear; it may be a non-canonical proverb or Cyril's own rhetorical creation.","The phrase 'I have set watchers over you' is not directly identifiable in the canonical LXX; it may be a paraphrase or from a variant text."],"confidence":"high","notes":[]},{"i":368,"ref":"p368","source":"εἰ καὶ ἐκ τῆς Ἰούδα νοοῖτο φυλῆς, ἵνα καὶ ὑμνητὸς καὶ βασιλεὺς εἶναι πιστεύηται, καὶ ὅτι μὴ κατὰ σάρκα τὸ ἱερὸν αὐτῷ, καθάπερ ἀμέλει καὶ τοῖς Ἰουδαίων καθηγηταῖς, ἀλλ’ ὡς Θεῷ τε καὶ βασιλεῖ τῶν ὅλων ἐν ἁγιασμῷ τε καὶ δόξῃ. Οὐκοῦν ὁ τύπος ἐν σαρκικοῖς, ἵν’ ὑπὲρ σάρκα τὸ ἀληθὲς, τουτέστι Χριστὸς, ὃς ἀρτιγενὲς νοεῖται παιδίον διά τοι τὴν τῆς θεότητος ἀκακίαν, ἤγουν ὅτι γέγονε νέα κτίσις. Ἀποδυσάμενοι γὰρ τὴν ἐν φθορᾷ παλαίωσιν, εἰς καινότητα ζωῆς μετακεχωρήκαμεν ἐν αὐτῷ. Νέα δὲ ὥσπερ κτίσις τὸ βρέφος. Ὅτι δὲ ἀκακίας σύμβολον τὸ ἀρτιγενές ἐστι παιδίον, ἀταλαίπωρον ἰδεῖν καὶ ἐξ αὐτῶν, εἴπερ ἕλοιτό τις, τῶν τοῦ Σωτῆρος παραδεῖξαι λόγων. Γύναια μὲν γὰρ προσεπόθει ποτὲ, καὶ δὴ καὶ βρέφη προσῆγον, ἵνα ἐπιθῇ αὐτοῖς τὰς χεῖρας, καθὰ γέγραπται. Ὄχλον δὲ νομίσαντες εἶναι, ἀπεῖργον οἱ μαθηταί. Ὁ δὲ πρὸς αὐτούς· Ἄφετε τὰ παιδία, φησὶ, καὶ μὴ κωλύσητε αὐτὰ ἔρχεσθαι πρός με· τῶν γὰρ τοιούτων ἐστὶν ἡ βασιλεία τῶν οὐρανῶν. Ἐπειδὴ δέ ποτε καὶ διαλογισμὸς εἰσῆλθεν ἐν αὐτοῖς, τίς ἄρα μείζων ἐν τῇ βασιλείᾳ τῶν οὐρανῶν· ἔφη γὰρ οὕτως ἡμῖν ὁ σοφὸς εὐαγγελιστής· ἐπιλαβόμενος, φησὶ, παιδίον, ἔστησεν αὐτὸ ἐν μέσῳ, καὶ εἶπεν· Ἀμὴν, ἀμὴν λέγω ὑμῖν, ἐὰν μὴ στραφῆτε καὶ γένησθε ὡς τὰ παιδία ταῦτα, οὐ μὴ εἰσέλθητε εἰς τὴν βασιλείαν τῶν οὐρανῶν. Καὶ τί τὸ στραφῆναι, καὶ τοῖς παιδίοις ἡμᾶς ἐξομοιοῦσθαι φιλεῖν, διεσάφει γράφων ὁ μακάριος Παῦλος· Ἀδελφοὶ, μὴ παιδία γίνεσθε ταῖς φρεσὶν, ἀλλὰ τῇ κακίᾳ νηπιάζετε· ταῖς δὲ φρεσὶ τέλειοι γίνεσθε.","english":"Even if he were thought to be from the tribe of Judah, so that he might be believed to be both a hymn-singer and a king, and that his temple was not according to the flesh, as indeed it was for the teachers of the Jews, but as for God and king of all in sanctification and glory. Therefore the type is in fleshly things, so that the truth might be beyond the flesh, that is, Christ, who is conceived as a newborn child because of the innocence of the divinity, that is, because a new creation has come to be. For having cast off the aging in corruption, we have passed over into a newness of life in him. The infant is like a new creation. That the newborn child is a symbol of innocence is easy to see, even from the words of the Savior themselves, if one should choose to demonstrate them. For women once brought, and indeed even brought infants, so that he might lay his hands on them, as it is written. But the disciples, thinking it was a crowd, tried to prevent them. But he said to them: \"Let the children come,\" he says, \"and do not hinder them from coming to me; for the kingdom of heaven belongs to such as these.\" And once a discussion arose among them as to who was greater in the kingdom of heaven; for the wise evangelist says thus to us: \"Taking hold of a child,\" he says, \"he placed it in the midst, and said: 'Truly, truly I say to you, unless you turn and become like these children, you will not enter the kingdom of heaven.'\" And what it means to turn and to love to be made like the children, the blessed Paul wrote explaining: \"Brothers, do not become children in mind, but be infants in wickedness; and in mind become perfect.","structure":"narrative","commentary":[{"unit":"term","kind":"term","basis":"glossary","lemma":"τύπος","severity":"info","text":"Cyril uses 'τύπος' (type) to denote the fleshly, preparatory sign that points to the transcendent truth (ἀληθές) of Christ, a standard Alexandrian hermeneutical move.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"scripture","kind":"scripture","basis":"text","lemma":"Ἄφετε τὰ παιδία","severity":"info","text":"Cyril cites an otherwise unattested saying of Jesus: 'Let the children come… for the kingdom of heaven belongs to such as these.' This is not in the canonical Gospels and may reflect an apocryphal tradition.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"scripture","kind":"scripture","basis":"text","lemma":"ἐπιλαβόμενος… παιδίον","severity":"info","text":"Cyril quotes a second saying: 'Unless you turn and become like these children, you will not enter the kingdom of heaven.' Again, this is not found in the canonical Gospels.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"scripture","kind":"scripture","basis":"text","lemma":"Ἀδελφοὶ, μὴ παιδία γίνεσθε","severity":"info","text":"Cyril attributes to Paul an exhortation: 'Brothers, do not become children in mind, but be infants in wickedness; and in mind become perfect.' This is not a direct quotation from the Pauline epistles.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"background","kind":"background","basis":"external","lemma":"ἀκακία","severity":"info","text":"Cyril links the newborn child (ἀρτιγενὲς παιδίον) with the innocence (ἀκακία) of the divinity, a theme that resonates with the Alexandrian emphasis on the sinlessness of Christ's divine nature.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"caution","kind":"caution","basis":"text","lemma":"Γύναια μὲν γὰρ προσεπόθει ποτὲ","severity":"caution","text":"The Greek text is uncertain at 'προσεπόθει' (desired?); the English draft reads 'brought'. The passage likely refers to women bringing infants for blessing, but the verb is problematic.","cites":[],"named_sources":[],"dropped_cites":[]}],"ambiguities":["The source of the two sayings of Jesus and the Pauline-like exhortation is unclear; they may be from apocryphal or oral traditions, or Cyril's paraphrases.","The verb 'προσεπόθει' is ambiguous; it may mean 'desired' or be a corruption of 'προσέφερον' (brought)."],"confidence":"medium","notes":[]},{"i":369,"ref":"p369","source":"Ἄραρεν οὖν ὅτι διὰ τὴν τῆς θεότητος ἀκακίαν ὡς ἐν νηπίῳ Χριστὸς σημαίνεται. Σεσίγηται δὲ καὶ ἐν τοῖς ἱεροῖς Γράμμασιν οἰκονομικῶς ὁ Μωσέως πατήρ. Καὶ γὰρ ἐνὸν εἰπεῖν· Ὁ δεῖνα τυχὸν ἔλαβεν ἐκ τῶν θυγατέρων Λευΐ· τὸ δὲ, Ἦν τις, φησὶν, ὅτι καὶ ἀπάτωρ τὸ κατὰ σάρκα Χριστὸς πλαγίως ὑποδηλῶν, πλὴν ἐν ὑποψίᾳ γέγονε πατήρ· ἐνομίζετο γὰρ υἱὸς εἶναι Ἰωσήφ. Ἀλλ’ ἦν ἀστεῖον, φησὶ, τὸ παιδίον. Καὶ γὰρ ὡραῖος κάλλει παρὰ τοὺς υἱοὺς τῶν ἀνθρώπων ὠνόμασταί τε καὶ ἔστι Χριστός. Ἐπεφώνει δὲ αὐτῷ καὶ ἑτέρωθί που πάλιν ὁ θεσπέσιος Δαβίδ· Περίζωσαι τὴν ῥομφαίαν σου ἐπὶ τὸν μηρόν σου, δυνατὲ τῇ ὡραιότητί σου καὶ τῷ κάλλει σου. Νοητέον δὲ ὅτι τὸ κάλλος τὸ ὡς ἐν δόξῃ τε, φημὶ, καὶ φύσει τῆς ὑπὲρ πάντα θεότητος οὐκ ἂν ἐνδοιάσειέ τις· οὐ γὰρ δή που τὰ σαρκὸς αὐχήματα περιθείη τις αὐτῷ Χριστῷ, καὶ εἰς δόξαν αὐτοῦ καταλογιεῖται, πολλοῦ γε δεῖ. Κένωσις γὰρ αὐτῷ καὶ ταπείνωσις τῆς μετὰ σαρκὸς οἰκονομίας ὅλον ἐστὶ τὸ μυστήριον. Γράφει δέ που καὶ ὁ προφήτης Ἡσαΐας περὶ αὐτοῦ· Καὶ εἴδομεν αὐτὸν, καὶ οὐκ εἶχεν εἶδος, οὐδὲ κάλλος, ἀλλὰ τὸ εἶδος αὐτοῦ ἄτιμον, ἐκλεῖπον παρὰ πάντας τοὺς υἱοὺς τῶν ἀνθρώπων. Καὶ οὐ δή πού φαμεν, ὅτι τῶν τῆς θεότητος αὐχημάτων ὁ τοῦ προφήτου καταγορεύει λόγος, ἐκεῖνο δὲ μᾶλλον ἀναπείθει νοεῖν, ὅτι τῇ τῆς θεότητος δόξῃ συγκρινόμενα τὰ σαρκὸς, οὐδενὸς ἄξια φανεῖται λόγου. Ἐν εἴδει γὰρ πέφηνεν ὁ Υἱὸς τῷ λίαν ἀκαλλεστάστῳ. Θεὸς γὰρ ὢν κατὰ φύσιν, γέγονε καθ’ ἡμᾶς. Ἀμέτρητον δὲ τὸ μεσολαβοῦν, καὶ ἀσυγκρίτοις διαφοραῖς μειονεκτεῖται Θεοῦ τὸ ἀνθρώπινον.","english":"Therefore, it is evident that because of the guilelessness of the divinity, Christ is signified as a child. And the father of Moses has been passed over in silence in the sacred Scriptures for the sake of economy. For it was possible to say, \"So-and-so, for instance, took one of the daughters of Levi\"; but it says, \"There was a certain man,\" because it indirectly indicates that Christ was without a father according to the flesh, yet he was under suspicion of having a father; for he was thought to be the son of Joseph. But it says, \"The child was beautiful.\" For Christ is and is called beautiful in form beyond the sons of men. And elsewhere the inspired David again exclaims to him, \"Gird your sword upon your thigh, mighty one in your beauty and your comeliness.\" But it must be understood that the beauty as in glory, I mean, and in the nature of the divinity that surpasses all, no one would doubt; for one would not, of course, attribute the boasts of the flesh to Christ himself and count them to his glory—far from it. For the whole mystery of his incarnation is a kenosis and humiliation for him. And the prophet Isaiah writes somewhere about him: \"And we saw him, and he had no form, nor beauty, but his form was dishonored, inferior to all the sons of men.\" And we do not say that the prophet's word denounces the boasts of the divinity, but rather it persuades us to understand that, when compared to the glory of the divinity, the things of the flesh will appear worthy of no account. For the Son appeared in a form that was exceedingly without beauty. For being God by nature, he became like us. And the interval is immeasurable, and the human is inferior to the divine by incomparable differences.","structure":"narrative","commentary":[{"unit":"sense","kind":"sense","basis":"text","lemma":"Ἄραρεν οὖν","severity":"info","text":"The opening phrase signals a logical conclusion from the preceding argument, typical of Cyril's exegetical method.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"term","kind":"term","basis":"glossary","lemma":"ἀκακίαν","severity":"info","text":"ἀκακίαν (guilelessness) is a key term in Cyril's Christology, denoting the divine innocence that allows Christ to be typified as a child.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"scripture","kind":"scripture","basis":"text","lemma":"Περίζωσαι τὴν ῥομφαίαν σου ἐπὶ τὸν μηρόν σου","severity":"info","text":"Cyril cites a Davidic psalm (likely Ps 45:4 LXX) to link Christ's beauty with martial imagery, a common typological move.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"scripture","kind":"scripture","basis":"text","lemma":"Καὶ εἴδομεν αὐτὸν, καὶ οὐκ εἶχεν εἶδος, οὐδὲ κάλλος","severity":"info","text":"Cyril quotes Isaiah (likely Isa 53:2 LXX) to contrast Christ's divine beauty with his incarnate lack of form, emphasizing kenosis.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"background","kind":"background","basis":"text","lemma":"ἀπάτωρ","severity":"info","text":"The term ἀπάτωρ (without father) alludes to the apocryphal tradition of Moses' father being unnamed, used by Cyril to prefigure Christ's virgin birth.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"reception","kind":"reception","basis":"text","lemma":"κένωσις","severity":"info","text":"Cyril's use of κένωσις (kenosis) reflects a key Christological concept in Greek patristic thought, later central to debates on Christ's humanity.","cites":[],"named_sources":[],"dropped_cites":[]}],"ambiguities":["The identity of the 'certain man' (τις) in the Moses narrative is left unspecified; Cyril reads it as a typological silence for Christ's fatherlessness."],"confidence":"high","notes":[]},{"i":370,"ref":"p370","source":"ε. Ἄθρει δὲ ὅπως πᾶν ἄρσεν ἐπιβουλεύεσθαι προστεταχότος τοῦ Φαραὼ, κρύπτει μὲν τὸ βρέφος ἡ τεκοῦσα γυνὴ, καθιεῖσα δὲ μετὰ τοῦτο καὶ ἐγκατακλείσασα τῇ θίβῃ, ἤτοι τῇ κλειστῇ, ῥίπτει μὲν αὐτὸ ἐν τοῖς ἕλεσιν, ἀναλαμβάνει δὲ παραχρῆμα παρ’ αὐτοῖς εὑροῦσα τοῖς ὕδασιν ἡ τοῦ διώκοντος παῖς, καὶ ἀνοίγει μὲν τὴν θίβην, εἶτα κλαῖον εὑροῦσα τὸ βρέφος. ὅτι τε Ἑβραῖος εἴη συνίησιν ἀκριβῶς, καὶ ἀναδίδωσι τρέφειν τῇ τεκούσῃ, πάλιν μισθὸν τῶν τροφῶν ὑποσχομένη. Τίνα δὴ νοῦν ἐφαρμόσαιμεν ἂν τοῖς τοιοῖσδε λόγοις; ἢ τί τὸ μυστήριον περιαθρεῖν ἀναγκαῖον; Πρὸ μὲν γὰρ τῆς τοῦ Σωτῆρος ἡμῶν ἐπιδημίας οὐκ ἦν ἐπὶ τῆς γῆς τὸ ἄρσεν ἀνεπιβούλευτον. Ἄρσεν δὲ νοοῦμεν τὸ ὡς ἐν ἀνδρείᾳ τῇ πνευματικῇ, καὶ ἧς ἂν εἶεν καρποὶ τὰ ἁνδάνοντα τῷ Θεῷ. Οὐκοῦν ἐν κινδύνῳ τὸ ἄρσεν, μονονουχὶ ταῖς κοσμικαῖς ἡδοναῖς οἷά τε βορβόροις ἢ τέλμασιν ἐγκαθιέντος τοῦ Σατανᾶ, καὶ ἐναποπνίγοντος τοὺς παραιτουμένους τὸ ἄναλκι καὶ θηλυπρεπὲς, τὸ ὡς ἐν ἤθει φημὶ καὶ τρόποις. Τοιγάρτοι καὶ ἔφασκον οἱ Πνευματοφόροι κατατεθηπότες, οἶμαί που, τὴν ἀπάντων ἐκτροπὴν ἐπὶ τὸ μὴ ἔχον ὀρθῶς· Πάντες ἐξέκλιναν, ἅμα ἠχρειώθησαν, οὐκ ἔστι ποιῶν χρηστότητα, οὐκ ἔστιν ἕως ἑνός. Ἦν γὰρ ἤδη πως καὶ ἀνεπιτήδευτον παντελῶς ἅπασιν ἀνθρώποις τὸ ἀγαθὸν, οὐκ ἀφιέντος ἀνδρίζεσθαι τοῦ τῆς ἁμαρτίας εὑρετοῦ. Ἐπειδὴ δὲ γέγονε μεθ’ ἡμῶν, καὶ τοῖς ἐπιβουλευομένοις ἐναρίθμιος ἦν ὁ Ἐμμανουὴλ, τὸ φύσει τε καὶ ἀληθῶς ἄῤῥεν βρέφος, τουτέστι τὸ θρύπτεσθαι μὴ εἰδός· οὐ γὰρ μεμαλάκισται πρὸς ἁμαρτίαν· διέλαθε μὲν ἐν ἀρχαῖς τὸν ἄρχοντα τοῦ αἰῶνος τούτου·","english":"Observe how, when Pharaoh ordered that every male child be destroyed, the mother hides the infant, and then, placing it in a basket—that is, a chest—she casts it into the marshes. Immediately, the daughter of the pursuer finds it by the waters, opens the basket, and, discovering the infant weeping, recognizes that it is a Hebrew. She gives it back to the mother to nurse, promising payment for the nourishment. What meaning, then, should we apply to such words? Or what mystery is it necessary to contemplate? For before the coming of our Savior, the male was not safe on earth. By \"male\" we understand that which is in spiritual manliness, and whose fruits are pleasing to God. Thus, the male was in danger, with Satan, as it were, casting it into worldly pleasures like mire or swamps, and drowning those who choose the weak and effeminate—I mean in character and ways. Hence, the Spirit-bearing fathers, lamenting, I think, the deviation of all toward what is not upright, said: \"All have turned aside, all have become useless; there is none who does good, not even one.\" For the good had become entirely unpracticed among all men, since the inventor of sin did not allow them to be manly. But when Emmanuel came among us and was numbered among those under attack—the infant who is male by nature and truly, that is, not knowing softness, for he is not weakened toward sin—he escaped the notice of the ruler of this age in the beginning.","structure":"narrative","commentary":[{"unit":"sense","kind":"sense","basis":"text","lemma":"ἄρσεν","severity":"info","text":"Cyril interprets 'male' (ἄρσεν) as spiritual manliness, contrasting it with the weak and effeminate. This allegorical reading is central to his typological exegesis of the Exodus narrative.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"scripture","kind":"scripture","basis":"text","lemma":"Πάντες ἐξέκλιναν, ἅμα ἠχρειώθησαν, οὐκ ἔστι ποιῶν χρηστότητα, οὐκ ἔστιν ἕως ἑνός","severity":"info","text":"Cyril quotes a passage not found verbatim in the canonical Septuagint; it may be a paraphrase or a citation from a lost source, possibly echoing Psalm 14:3 or a similar lament.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"background","kind":"background","basis":"text","lemma":"Φαραώ","severity":"info","text":"Pharaoh's order to kill every male child alludes to Exodus 1:16, but Cyril adapts it to a spiritual allegory where Pharaoh represents Satan and the male child symbolizes Christ or spiritual virtue.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"reception","kind":"reception","basis":"text","lemma":"Πνευματοφόροι","severity":"info","text":"Cyril refers to 'Spirit-bearing fathers' (Πνευματοφόροι), likely meaning earlier Christian exegetes or prophets, whose lament he cites to support his interpretation of universal moral decline before Christ.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"term","kind":"term","basis":"text","lemma":"θίβη","severity":"info","text":"The term θίβη (basket or chest) is a rare word in the Septuagint, used in Exodus 2:3 for the basket in which Moses is placed. Cyril glosses it as κλειστή (closed container), emphasizing its symbolic role.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"caution","kind":"caution","basis":"text","lemma":"ἐγκατακλείσασα τῇ θίβῃ","severity":"caution","text":"The Greek text has a minor textual issue: 'καθιεῖσα δὲ μετὰ τοῦτο καὶ ἐγκατακλείσασα' may be a conflation of two actions (lowering and shutting), but the sense is clear from context.","cites":[],"named_sources":[],"dropped_cites":[]}],"ambiguities":["The identity of the 'Spirit-bearing fathers' is not specified; they may be a known group or a rhetorical reference.","The quoted lament is not a direct biblical citation; its source is uncertain."],"confidence":"high","notes":[]},{"i":371,"ref":"p371","source":"κέκρυπται γὰρ τὸ παιδίον, τουτέστι Μωσῆς· ἐπειδὴ δὲ προῆλθεν εἰς ἡλικίαν, τοῖς τοῦ διαβόλου στρατηγήμασι κατατεθηγμένη πρὸς μιαιφονίαν ἡ τεκοῦσα Συναγωγή· πέφηνε γὰρ ἐξ Ἰουδαίων ὁ κατὰ σάρκα Χριστός· κατέκλεισεν ἐν μνημείῳ. Τύπος δ’ ἂν γένοιτο καὶ τοῦδε σαφὴς διὰ χειρὸς ὥσπερ τῆς ἰδίας μητρὸς ἐν τῇ καλουμένῃ θίβῃ καθιέμενος ὁ Μωσῆς, καὶ πρός γε τούτοις ἐκτιθέμενος. Ἠλλοτρίωσε γὰρ ἑαυτῆς τὸν Ἐμμανουὴλ ἡ τῶν Ἰουδαίων Συναγωγή. Ἀλλ’ ἥ γε τοῦ Φαραὼ θυγάτηρ, τουτέστιν, ἡ ἐξ ἐθνῶν Ἐκκλησία, καίτοι πατέρα ποτὲ λαχοῦσα τὸν Σατανᾶν, εὑρίσκει παρ’ ὕδασιν, ὧν ἂν νοοῖτο τύπος τὸ ἅγιον βάπτισμα, δι’ οὗ καὶ ἐν ᾧ Χριστὸς εὑρίσκεται, καὶ ἀνοίγει τὴν θίβην. Ὅτι γὰρ οὐ μεμένηκεν ἐν νεκροῖς, ἀνεβίω δὲ μᾶλλον πατήσας τὸν θάνατον, ἔξω τε μνημείου γέγονε, πεπιστεύκασιν ἀληθῶς οἱ διὰ πίστεως εὑρηκότες τὸν δι’ ἡμᾶς εἰς θάνατον, ἵνα καὶ ὑπὲρ ἡμῶν εἰς ζωήν. Εὑρίσκει δὲ κλαῖον τὸ παιδίον. Περιτευξόμεθα δὲ καὶ ἡμεῖς τῷ Χριστῷ τὴν τῶν Ἰουδαίων ἀνοσιότητα, καὶ τὰ εἰς αὐτὸν γεγονότα διηγουμένῳ, μονονουχὶ δὲ καὶ κλαίοντι. Δυσφορητικῶς γάρ φησιν· Ὤρυξαν χεῖράς μου καὶ πόδας μου, ἐξηρίθμησαν πάντα τὰ ὀστᾶ μου. Αὐτοὶ δὲ κατενόησαν, καὶ ἐπεῖδόν με· διεμερίσαντο τὰ ἱμάτιά μου ἑαυτοῖς, καὶ ἐπὶ τὸν ἱματισμόν μου ἔβαλον κλῆρον. Καὶ μὴν καὶ ἑτέρωθί που· Ἔδωκαν εἰς τὸ βρῶμά μου χολὴν, καὶ εἰς τὴν δίψαν μου ἐπότισάν με ὄξος. Ὅτι δὲ καὶ ἐξ Ἰουδαίων πέφηνεν ὁ Χριστὸς, ἐπέγνω τε καὶ πεπίστευκεν ἡ ἐξ ἐθνῶν Ἐκκλησία. Εἶπε γὰρ, φησὶν, ἡ θυγάτηρ Φαραώ· Ἀπὸ τῶν παιδίων τῶν Ἑβραίων τοῦτο.","english":"The child, that is, Moses, was hidden. But when he came of age, the Synagogue, his mother, sharpened for murder by the devil's stratagems—for Christ in the flesh came from the Jews—shut him in a tomb. A clear type of this would be Moses, let down as if by his own mother's hand in the so-called chest, and exposed. For the Synagogue of the Jews alienated Emmanuel from herself. But the daughter of Pharaoh, that is, the Church from the Gentiles, though she once had Satan as a father, finds him by the waters, of which holy baptism would be a type, through which and in which Christ is found, and opens the chest. For that he did not remain among the dead, but rather revived, having trampled death, and came out of the tomb, those who have found through faith the one who died for us so that he might live for us truly believe. She finds the child weeping. We too will encounter Christ recounting the impiety of the Jews and the things done to him, all but weeping. For he says distressfully: They dug my hands and my feet, they counted all my bones. They themselves observed and looked upon me; they divided my garments among themselves, and cast lots for my clothing. And elsewhere: They put gall into my food, and for my thirst they gave me vinegar to drink. And that Christ came from the Jews, the Church from the Gentiles recognized and believed. For the daughter of Pharaoh said, she says: This is one of the Hebrew children.","structure":"narrative","commentary":[{"unit":"sense","kind":"sense","basis":"text","lemma":"κέκρυπται","severity":"info","text":"Cyril interprets the hidden infant Moses as a type of Christ, who was hidden and then shut in a tomb by the Synagogue (the Jewish people).","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"term","kind":"term","basis":"glossary","lemma":"θίβη","severity":"info","text":"θίβη (thibē) denotes a chest or basket, here the container in which Moses was placed; Cyril uses it to typify the tomb of Christ.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"scripture","kind":"scripture","basis":"text","lemma":"Ὤρυξαν χεῖράς μου καὶ πόδας μου","severity":"info","text":"Cyril quotes a non-canonical lament attributed to Christ: 'They dug my hands and my feet, they counted all my bones…' This is not found in the canonical Gospels but appears in early Christian apocrypha.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"scripture","kind":"scripture","basis":"text","lemma":"Ἔδωκαν εἰς τὸ βρῶμά μου χολὴν","severity":"info","text":"Another apocryphal saying: 'They put gall into my food, and for my thirst they gave me vinegar to drink.' Cyril uses these to illustrate Christ's complaint against the Jews.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"background","kind":"background","basis":"text","lemma":"θυγάτηρ Φαραώ","severity":"info","text":"Cyril allegorizes Pharaoh's daughter as the Church from the Gentiles, who finds Christ (Moses) by the waters of baptism, despite her origin from Satan (Pharaoh).","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"reception","kind":"reception","basis":"text","lemma":"Συναγωγή","severity":"info","text":"Cyril personifies the Jewish people as 'Synagogue', the mother who alienates Christ; this reflects a common patristic trope contrasting Synagogue and Church.","cites":[],"named_sources":[],"dropped_cites":[]}],"ambiguities":["The source of the apocryphal sayings attributed to Christ is not identified by Cyril; they may derive from lost Jewish-Christian or early Christian texts."],"confidence":"high","notes":[]},{"i":372,"ref":"p372","source":"Πλὴν ὅτι κατὰ καιροὺς παρὰ τῆς ἐξ ἐθνῶν Ἐκκλησίας δέξεται Χριστὸν ἡ τῶν Ἰουδαίων Συναγωγὴ, μυσταγωγούμενοι δηλονότι τὸ ἐπ’ αὐτῷ μυστήριον, παραδείξειεν ἂν καὶ λίαν ἀμογητὶ ἐκ τῆς θυγατρὸς Φαραὼ παραδέξασθαι τὸ παιδίον τὴν τεκοῦσαν αὐτό. Ἐκθεμένη γὰρ ὥσπερ τὸν Ἰησοῦν ἡ τῶν Ἰουδαίων Συναγωγὴ, καὶ ἀποβαλοῦσα ταῖς ἀπειθείαις, ἐν τελευταίοις αὐτὸν καιροῖς παραδέξεται ταῖς τῆς Ἐκκλησίας μυσταγωγουμένη φωναῖς. Καὶ ὅτι μὴ ἀκερδὲς, ἀλλ’ ἐν μεγάλαις ἐλπίσι τὸ χρῆμα αὐτὴ λοιπὸν ἀναπεπεισμένη. Θέα γὰρ ὅπως ἡ τοῦ Φαραὼ θυγάτηρ μισθοὺς ἐπηγγέλλετο τῇ Μωσέως μητρὶ, παιδοκομεῖν ἑλομένῃ τὸ ἐξ αὐτῆς. Οὐκοῦν ἡ Μωσέως γένεσις καὶ τὰ ἐπ’ αὐτῷ κατασημήνειεν ἂν καὶ μάλα σαφῶς τοῖς ἀρτίφροσι τὸ Χριστοῦ μυστήριον, δι’ οὗ καὶ μεθ’ οὗ τῷ Θεῷ καὶ Πατρὶ ἡ δόξα σὺν ἁγίῳ Πνεύματι νῦν καὶ ἀεὶ καὶ εἰς τοὺς ἀπεράντους αἰῶνας. Ἀμήν.\n\nἜτι περὶ Μωσέως.\n\nϛ. Τὴν Μωσέως γένεσιν πολυπραγμονοῦντες, ὡς ἔνι τὸ Χριστοῦ μυστήριον διεδείκνυμεν τῆς τῶν νοημάτων ἰσχνότητος διαγραφούσης αὐτὸν οἰκονομικῶς ἐν ἀρτιγενεῖ νηπίῳ, διά τοι τὴν τῆς θεότητος ἀκακίαν, καὶ τὸ ἀκάκουργον παντελῶς, καὶ τὸ εἰς ἅπαν ἁπλοῦν, ἤγουν ὅτι νέα πέφηνε κτίσις. Ἀλλὰ φέρε δὴ πάλιν καὶ καθ’ ἕτερον τρόπον καταθρήσωμεν ἐν αὐτῷ τὸν Ἐμμανουὴλ μορφούμενον. Τέλος γὰρ νόμου καὶ προφητῶν ὁ Χριστός. Ἐγένετο τοίνυν, φησὶν, ἐν ταῖς ἡμέραις ταῖς πολλαῖς ἐκείναις, μέγας γενόμενος Μωσῆς ἐξῆλθε πρὸς τοὺς ἀδελφοὺς αὐτοῦ τοὺς υἱοὺς Ἰσραήλ· κατανοήσας δὲ τὸν πόνον αὐτῶν, ὁρᾷ ἄνθρωπον Αἰγύπτιον τύπτοντα Ἑβραῖον τῶν ἀδελφῶν ἑαυτοῦ·","english":"Yet that in due time the Synagogue of the Jews will receive Christ from the Church of the Gentiles, being initiated, clearly, into the mystery concerning him, could be demonstrated very easily from the daughter of Pharaoh receiving the child who bore him. For the Synagogue of the Jews, having exposed Jesus, as it were, and cast him off through her disobediences, will in the last times receive him, being initiated by the voices of the Church. And that this matter is not without profit, but rather that she is now convinced of great hopes. For see how the daughter of Pharaoh promised wages to the mother of Moses, who chose to nurse the child from her. Therefore, the birth of Moses and the events concerning him would signify quite clearly to the discerning the mystery of Christ, through whom and with whom glory is to God the Father together with the Holy Spirit, now and always and for endless ages. Amen.\n\nStill concerning Moses.\n\n6. In examining the birth of Moses, we have shown, as far as possible, the mystery of Christ, with the subtlety of the thoughts depicting him economically in a newborn infant, on account of the guilelessness of the divinity, and its complete lack of cunning, and its utter simplicity, that is, that a new creation has appeared. But come, let us again and in another way contemplate in him the Emmanuel being formed. For Christ is the end of the law and the prophets. So it happened, it says, in those many days, that Moses, having grown great, went out to his brothers, the sons of Israel; and observing their toil, he sees an Egyptian man striking a Hebrew, one of his own brothers.","structure":"narrative","commentary":[{"unit":"sense","kind":"sense","basis":"text","lemma":"Πλὴν ὅτι κατὰ καιροὺς","severity":"info","text":"Cyril argues that the Jewish Synagogue will eventually receive Christ from the Gentile Church, using Pharaoh's daughter as a type.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"term","kind":"term","basis":"glossary","lemma":"μυσταγωγούμενοι","severity":"info","text":"The participle 'being initiated' reflects Cyril's sacramental language, linking the Synagogue's future reception of Christ to Christian initiation.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"scripture","kind":"scripture","basis":"text","lemma":"Ἐκθεμένη γὰρ ὥσπερ τὸν Ἰησοῦν","severity":"info","text":"Cyril alludes to the exposure of Moses in Exodus 2:3-4, but applies it typologically to Christ, whom the Synagogue 'exposed' through disobedience.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"background","kind":"background","basis":"text","lemma":"ἐν τελευταίοις αὐτὸν καιροῖς","severity":"info","text":"The phrase 'in the last times' reflects Cyril's eschatological expectation of Jewish conversion, a theme in his anti-Jewish polemic.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"structure","kind":"structure","basis":"text","lemma":"Ἔτι περὶ Μωσέως","severity":"info","text":"The heading 'Still concerning Moses' marks a new section, numbered 6, continuing the typological reading of Moses' birth.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"scripture","kind":"scripture","basis":"text","lemma":"ὁρᾷ ἄνθρωπον Αἰγύπτιον τύπτοντα Ἑβραῖον","severity":"info","text":"Cyril paraphrases Exodus 2:11-12, where Moses sees an Egyptian beating a Hebrew, a type of Christ's deliverance of Israel.","cites":[],"named_sources":[],"dropped_cites":[]}],"ambiguities":["The phrase 'τὴν τεκοῦσαν αὐτό' (the one who bore him) is ambiguous: it could refer to Moses' mother or, typologically, to the Synagogue as mother of Christ."],"confidence":"high","notes":[]},{"i":373,"ref":"p373","source":"καὶ πατάξας τὸν Αἰγύπτιον, ἔκρυψεν αὐτὸν ἐν τῇ ἄμμῳ. Ἐξελθὼν δὲ τῇ ἡμέρᾳ δευτέρᾳ, ὁρᾷ δύο ἄνδρας Ἑβραίους διαπληκτιζομένους, καὶ λέγει τῷ ἀδικοῦντι· Διατί σὺ τύπτεις τὸν πλησίον; Ὁ δὲ εἶπε· Τίς σε κατέστησεν ἄρχοντα καὶ δικαστὴν ἐφ’ ἡμᾶς; Ἢ ἀνελεῖν με σὺ θέλεις, ὃν τρόπον ἀνεῖλες χθὲς τὸν Αἰγύπτιον; Ἐφοβήθη δὲ Μωσῆς, καὶ εἶπεν· Εἰ οὕτως ἐμφανὲς γέγονε τὸ ῥῆμα τοῦτο; Ἤκουσε δὲ Φαραὼ τὸ ῥῆμα τοῦτο, καὶ ἐζήτει ἀνελεῖν τὸν Μωσῆν. Ἀνεχώρησε δὲ Μωσῆς ἀπὸ προσώπου Φαραὼ, καὶ κατῴκησεν ἐν γῇ Μαδιάμ. Ἐλθὼν δὲ ἐν τῇ γῇ Μαδιὰμ, ἐκάθισεν ἐπὶ τοῦ φρέατος. Τῷ δὲ ἱερεῖ Μαδιὰμ ἦσαν ἑπτὰ θυγατέρες ποιμαίνουσαι τὰ πρόβατα τοῦ πατρὸς αὐτῶν Ἰοθόρ. Παραγενόμεναι δὲ ἤντλουν, ἕως ἔπλησαν τὰς δεξαμενὰς, ποτίσαι τὰ πρόβατα τοῦ πατρὸς αὐτῶν Ἰοθόρ. Παραγενόμενοι δὲ οἱ ποιμένες ἐξέβαλον αὐτάς· ἀναστὰς δὲ Μωσῆς ἐῤῥύσατο αὐτὰς, καὶ ἤντλησεν αὐταῖς, καὶ ἐπότισε τὰ πρόβατα αὐτῶν. Παρεγένοντο δὲ πρὸς Ῥαγουὴλ τὸν πατέρα αὐτῶν. Ὁ δὲ εἶπεν αὐταῖς· Τί ὅτι ἐταχύνατε τοῦ παραγενέσθαι σήμερον; Αἱ δὲ εἶπον· Ἄνθρωπος Αἰγύπτιος ἐῤῥύσατο ἡμᾶς ἐκ τῶν ποιμένων, καὶ ἤντλησεν ἡμῖν, καὶ ἐπότισε τὰ πρόβατα ἡμῶν. Ὁ δὲ εἶπε ταῖς θυγατράσιν αὐτοῦ· Καὶ ποῦ ἔστι; καὶ ἵνα τί οὕτως καταλελοίπατε τὸν ἄνθρωπον; Καλέσατε οὖν αὐτὸν ὅπως φάγῃ ἄρτον. Κατῳκίσθη δὲ Μωσῆς παρὰ τῷ ἀνθρώπῳ, καὶ ἐξέδοτο Σεπφωρὰν τὴν θυγατέρα αὐτοῦ Μωσῇ γυναῖκα. Ἐν γαστρὶ δὲ συλλαβοῦσα ἡ γυνὴ ἔτεκεν υἱὸν, καὶ ἐπωνόμασε Μωσῆς τὸ ὄνομα αὐτοῦ Γηρσὰμ, λέγων, ὅτι Πάροικός εἰμι ἐν γῇ ἀλλοτρίᾳ. Ὧδε μὲν οὖν τὰ Μωσέως.","english":"And having struck the Egyptian, he hid him in the sand. Going out on the second day, he sees two Hebrew men quarreling, and says to the one doing wrong: \"Why do you strike your neighbor?\" The other said: \"Who appointed you ruler and judge over us? Or do you wish to kill me, in the same way you killed the Egyptian yesterday?\" Moses was afraid, and said: \"Has this matter become so evident?\" And Pharaoh heard of this matter, and sought to kill Moses. Moses withdrew from the presence of Pharaoh, and dwelt in the land of Midian. Having come to the land of Midian, he sat down by the well. Now the priest of Midian had seven daughters pasturing the sheep of their father Jothor. Having arrived, they drew water until they filled the troughs to water the sheep of their father Jothor. But the shepherds came and drove them away; Moses rose up and rescued them, and drew water for them, and watered their sheep. They came to Raguel their father. And he said to them: \"Why have you hastened to come today?\" They said: \"An Egyptian man rescued us from the shepherds, and drew water for us, and watered our sheep.\" And he said to his daughters: \"And where is he? And why have you left the man like this? Call him, then, that he may eat bread.\" Moses was settled with the man, and he gave Sepphora his daughter to Moses as a wife. The woman conceived and bore a son, and Moses named him Gersam, saying: \"I am a sojourner in a foreign land.\" So far, then, concerning Moses.","structure":"narrative","commentary":[{"unit":"structure","kind":"structure","basis":"text","lemma":"Ὧδε μὲν οὖν τὰ Μωσέως","severity":"info","text":"The concluding formula marks the end of a narrative unit on Moses, typical of Cyril's sectional divisions in the Glaphyra.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"term","kind":"term","basis":"glossary","lemma":"Γηρσὰμ","severity":"info","text":"Cyril glosses the name Gersam as deriving from a Hebrew phrase meaning 'I am a sojourner in a foreign land,' reflecting a common patristic etymological reading.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"scripture","kind":"scripture","basis":"text","lemma":"ἐν τῇ γῇ Μαδιάμ","severity":"info","text":"The narrative closely follows Exodus 2:15-22, with Cyril paraphrasing the account of Moses' flight to Midian, his marriage to Zipporah, and the birth of Gershom.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"background","kind":"background","basis":"text","lemma":"ἱερεῖ Μαδιὰμ","severity":"info","text":"Cyril refers to the priest of Midian as 'Jothor' (Ἰοθόρ) and later as 'Raguel' (Ῥαγουήλ), reflecting the Septuagint's dual naming for Moses' father-in-law.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"caution","kind":"caution","basis":"text","lemma":"ἐῤῥύσατο","severity":"caution","text":"The verb ἐῤῥύσατο (rescued) appears with a rough breathing mark in the edition, but the form is a scribal or editorial variant of ἐρρύσατο; the sense is not affected.","cites":[],"named_sources":[],"dropped_cites":[]}],"ambiguities":["The Coptic text is not present in this passage; the Greek is the base. The English draft follows the Greek closely, with no significant textual cruces."],"confidence":"high","notes":[]},{"i":374,"ref":"p374","source":"Θεωρίας δὲ τῆς ἐσωτάτω συνθήσει πάλιν ἡμῖν ὁ λόγος, ἀπονέμοντες τῇ ἱστορίᾳ ὅτι μάλιστα τὸ πρέπον αὐτῇ· τὸ δὲ ὅσον ἂν φαίνοιτο ταῖς πνευματικαῖς ἀφηγήσεσιν ὑπηρετεῖν εὖ μάλα δυνάμενον, τοῦτο περιτρέπων εἰς οἰκονομίαν τὴν ἐπὶ Χριστῷ.\n\nζ. Διεπύθου δὲ ὅτι μέγας γενόμενος Μωσῆς, ἐξῆλθε πρὸς τοὺς ἀδελφοὺς αὐτοῦ. Καὶ γάρ ἐστιν ἀληθὴς ὁ θεσπέσιος γράφων Παῦλος· Ὅτε δὲ ἦλθε τὸ πλήρωμα τοῦ χρόνου, ἐξαπέστειλεν ὁ Θεὸς τὸν Υἱὸν αὐτοῦ γενόμενον ἐκ γυναικὸς, γενόμενον ὑπὸ νόμον. Τίς δὴ οὖν ἄρα νοοῖτ’ ἂν εἰκότως τῆς ἐνθάδε δηλουμένης ἀποστολῆς ὁ τρόπος, ἢ τί τὸ ἐκβεβηκέναι φήσομεν, κατιδεῖν ἀναγκαῖον. Ἢ γὰρ οὐχὶ τὸν ἐκ Θεοῦ Πατρὸς Λόγον ἐν τοῖς καθ’ ἡμᾶς γεγονότα, τουτέστιν ἄνθρωπον, μονονουχὶ καὶ ἐκβεβηκέναι δώσομεν, ἔξω τε γενέσθαι τῆς θεοπρεποῦς ἐροῦμεν εὐκλείας, εἴπερ ἐστὶν ἀληθὲς, ὅτι πλούσιος ὢν ἐπτώχευσε, καὶ καθῆκεν ἑαυτὸν εἰς κένωσιν. Καὶ γοῦν ἐκπεπερασμένης ἤδη τῆς οἰκονομίας, ὅτε καὶ ἀναφοιτᾷν ἔμελλε πρὸς τὸν Πατέρα συνεδρεύσων αὐτῷ, καὶ τῶν ὑπερτάτων ἐπιβησόμενος θώκων· Πάτερ, φησὶ, δόξασόν με τῇ δόξῃ ᾗ εἶχον πρὸ τοῦ τὸν κόσμον εἶναι παρὰ σοί. Ὁ δὲ οὐρανοῦ καὶ γῆς Κύριος ὡς Θεὸς ἀνημμένος οὐσιωδῶς τῶν ὅλων τὸ κράτος, οὐκ ἂν ἐξοίχοιτό πως τῶν καθ’ ἑαυτὸν ἐν τῇ δούλου μορφῇ γεγονώς· ὁ δὲ ἐν ᾧ ζῶμεν, καὶ κινούμεθα, καὶ ἐσμὲν, εἰ μεθ’ ἡμῶν ὁρῷτο γυμνὸς καὶ ἐν μνήμασιν, εἰ καὶ ἀνεβίω πάλιν ὡς ζωὴ, οὐκ αὐτῷ δόξειεν ἔξω γενέσθαι βραχὺ τῶν ὅτι μάλιστα πρεπόντων αὐτῷ. Εἶτα πῶς ἐνδοιάσειέ τις; Ἐκβέβηκε τοίνυν πρὸς τοὺς ἀδελφοὺς αὐτοῦ, τουτέστι, τοὺς υἱοὺς Ἰσραήλ.","english":"But the word again applies to us the innermost contemplation, assigning to the history as much as possible what is fitting for it; and whatever might appear to serve well the spiritual narratives, this it turns into an economy concerning Christ.\n\n7. You inquired why Moses, having grown great, went out to his brothers. For the divine Paul writes truly: \"But when the fullness of time came, God sent forth his Son, born of a woman, born under the law.\" What then might reasonably be understood as the manner of the mission indicated here, or what shall we say has come to pass, it is necessary to consider. For we will grant that the Word from God the Father, having become among us, that is, man, has all but come out, and we will say that he has gone outside his divine glory, if it is true that, being rich, he became poor and lowered himself into kenosis. And indeed, when the economy was already completed, and he was about to ascend to the Father to sit with him and mount the highest thrones, he says: \"Father, glorify me with the glory I had before the world existed, with you.\" But the Lord of heaven and earth, as God substantially holding the power of all things, would not somehow depart from his own state when he took the form of a servant; but he in whom we live, and move, and are, if he were seen among us naked and in tombs, even if he lived again as life, it would not seem to him to have gone out a little from what is most fitting for him. Then how could anyone doubt? He has therefore gone out to his brothers, that is, the sons of Israel.","structure":"narrative","commentary":[{"unit":"term","kind":"term","basis":"glossary","lemma":"Θεωρίας","severity":"info","text":"Theōria here denotes the deeper spiritual or allegorical sense of Scripture, as distinct from the literal history. Cyril uses it to introduce a Christological reading of the Exodus narrative.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"term","kind":"term","basis":"glossary","lemma":"οἰκονομίαν","severity":"info","text":"Oikonomia refers to the divine economy, i.e., God's plan of salvation, especially the incarnation and redemptive work of Christ. Cyril applies it to Moses' mission as a type of Christ's sending.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"scripture","kind":"scripture","basis":"text","lemma":"Ὅτε δὲ ἦλθε τὸ πλήρωμα τοῦ χρόνου, ἐξαπέστειλεν ὁ Θεὸς τὸν Υἱὸν αὐτοῦ γενόμενον ἐκ γυναικὸς, γενόμενον ὑπὸ νόμον","severity":"info","text":"Cyril cites Paul (cf. Gal 4:4) to parallel Moses' going out to his brothers with God sending his Son at the fullness of time. The wording is adapted, not a direct quotation.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"scripture","kind":"scripture","basis":"text","lemma":"Πάτερ, φησὶ, δόξασόν με τῇ δόξῃ ᾗ εἶχον πρὸ τοῦ τὸν κόσμον εἶναι παρὰ σοί","severity":"info","text":"Cyril attributes to Christ a request for pre-existent glory, echoing Johannine themes (cf. John 17:5) but not a verbatim biblical verse. It reflects Cyril's Christological exegesis.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"background","kind":"background","basis":"external","lemma":"ἐκβεβηκέναι","severity":"info","text":"Cyril plays on the verb ekbainein ('go out') to link Moses' physical departure with Christ's incarnation as a 'going out' from divine glory into human form, a key theme in Alexandrian theology.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"structure","kind":"structure","basis":"text","lemma":"ζ.","severity":"info","text":"The passage is numbered ζ (7), indicating a section break in Cyril's commentary. It follows a question-and-answer format typical of his exegetical method.","cites":[],"named_sources":[],"dropped_cites":[]}],"ambiguities":["The Coptic text is not provided; the Greek original is used. The phrase 'ἐκβεβηκέναι' is ambiguous between literal 'go out' and metaphorical 'depart from' divine state; Cyril exploits both senses."],"confidence":"high","notes":[]},{"i":375,"ref":"p375","source":"Αὐτῶν γὰρ αἱ ἐπαγγελίαι, αὐτῶν οἱ πατέρες, πρὸς οὓς τὰ ἐπηγγελμένα. Τοιγάρτοι ἔφασκεν· Οὐκ ἀπεστάλην εἰ μὴ εἰς τὰ πρόβατα τὰ ἀπολωλότα οἴκου Ἰσραήλ. Ἀλλὰ δεινὴν καὶ δύσοιστον ἀληθῶς ὑπομένοντας τὴν πλεονεξίαν (ἐπεπήδα γὰρ ὥσπερ συντρίβων ὁ Σατανᾶς), ἐλευθεροῦν ἐσκέπτετο, καὶ πόνου παντὸς ἀποφαίνειν ἀπηλλαγμένους. Ἀπεκτονὼς δὲ τρόπον τινὰ τὸν ἀδικεῖν ᾑρημένον, κατέκρυψεν εἰς γῆν, τουτέστιν, ἐν τοῖς ὑποχθονίοις ἐτίθει μέρεσι, κατακλείων εἰς ᾅδην. Τοῦτό τοί φημι τὸ ἐν ψάμμῳ κρύπτειν τεθνεῶτα τὸν Αἰγύπτιον. Ὅτι δὲ τὰ τῶν δαιμονίων θεομισῆ καὶ ἀκάθαρτα στίφη τῇ τοῦ Σωτῆρος ἡμῶν ἀῤῥήτῳ δυνάμει συνηλαύνετο εἰς τὸν ᾅδην, κατεδικάζετο δὲ τὴν ἄβυσσον οἰκεῖν, ἀναμάθοι τις ἂν καὶ μάλα ῥᾳδίως ἐκ τῶν εὐαγγελικῶν ἀναγνωσμάτων. Παρεκάλουν γὰρ αὐτὸν, φησὶν, οἱ δαίμονες, ἵνα μὴ ἐπιτάξῃ αὐτοῖς εἰς τὴν ἄβυσσον ἀπελθεῖν. Ὡς γὰρ πληθύος ἤδη πολλῆς προαπεσταλμένης, οἱ περιλειφθέντες ἔτι προσιόντες παρεκάλουν ἀνεῖσθαι τέως αὐτοῖς τὸ τοῖς ἑτέροις συγκατακρίνεσθαι. Ὅτι δὲ κατῃκίζοντο τῆς εἰς ἡμᾶς ὠμότητος εἰσπραττόμενοι δίκας, καταθεῷτό τις ἂν, εἰ βούλοιτο, καὶ ἀμογητὶ, ἀνακεκραγότων ἀκούων· Ἔα, τί ἡμῖν καὶ σοὶ, Ἰησοῦ Ναζαρηνέ; Ἦλθες ὧδε πρὸ καιροῦ βασανίσαι ἡμᾶς; Οὐκοῦν ἐπειδήπερ ἐτεθέατο Χριστὸς ἀφορήτως ἐγκείμενον τοῖς ἐπὶ γῆς τὸν Αἰγύπτιον, κατέκρυψεν αὐτὸν εἰς τὸν ᾅδην. Τοῦτό τοι πάλιν ὡς ἐν σκιαῖς καὶ τύποις ἀποτετέλεκεν Ἰησοῦς, ὁ διαβιβάσας τὸν Ἰορδάνην τοὺς υἱοὺς Ἰσραὴλ, καὶ στρατηγήσας μετὰ Μωσέα.","english":"For their promises, their fathers, to whom the promises were made. Therefore he said: \"I was not sent except for the lost sheep of the house of Israel.\" But truly suffering a terrible and unbearable greed (for Satan was leaping upon them as if crushing them), he planned to free them and to show them released from every toil. And having in a manner slain the one who chose to do injustice, he hid him in the earth, that is, he placed him in the subterranean regions, confining him to Hades. This, I say, is the hiding of the dead Egyptian in the sand. And that the hateful and unclean hordes of demons were driven together into Hades by the ineffable power of our Savior, and were condemned to inhabit the abyss, one might learn quite easily from the Gospel readings. For the demons besought him, it says, that he not order them to go into the abyss. For as a great multitude had already been sent ahead, those still remaining approached and begged that they be spared for the time being from being condemned along with the others. And that they were tormented, paying the penalty for their cruelty toward us, one might see, if he wished, even without effort, hearing them cry out: \"Woe, what have we to do with you, Jesus of Nazareth? Have you come here before the time to torture us?\" Therefore, since Christ saw the Egyptian unbearably pressing upon those on earth, he hid him in Hades. This again Jesus, who led the sons of Israel across the Jordan and served as general with Moses, accomplished as in shadows and types.","structure":"narrative","commentary":[{"unit":"scripture","kind":"scripture","basis":"text","lemma":"Οὐκ ἀπεστάλην εἰ μὴ εἰς τὰ πρόβατα τὰ ἀπολωλότα οἴκου Ἰσραήλ","severity":"info","text":"Cyril attributes a saying to Moses: 'I was not sent except for the lost sheep of the house of Israel.' This is not a direct biblical quotation but a paraphrase of Moses' mission in Exod 3–4, possibly echoing Matt 15:24 ('I was sent only to the lost sheep of Israel').","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"scripture","kind":"scripture","basis":"text","lemma":"Παρεκάλουν γὰρ αὐτὸν, φησὶν, οἱ δαίμονες, ἵνα μὴ ἐπιτάξῃ αὐτοῖς εἰς τὴν ἄβυσσον ἀπελθεῖν","severity":"info","text":"Cyril refers to a Gospel account where demons beg Christ not to order them into the abyss. This likely alludes to the Gerasene demoniac narrative (Mark 5:1–20) or to apocryphal traditions of demons pleading with Christ, though no canonical verse matches exactly.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"scripture","kind":"scripture","basis":"text","lemma":"Ἔα, τί ἡμῖν καὶ σοὶ, Ἰησοῦ Ναζαρηνέ; Ἦλθες ὧδε πρὸ καιροῦ βασανίσαι ἡμᾶς","severity":"info","text":"Cyril cites a cry of demons: 'Woe, what have we to do with you, Jesus of Nazareth? Have you come here before the time to torture us?' This is not found in the canonical Gospels but appears in early Christian apocrypha, e.g., the Gospel of Nicodemus or the Acts of Pilate.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"background","kind":"background","basis":"text","lemma":"ἐν ψάμμῳ κρύπτειν τεθνεῶτα τὸν Αἰγύπτιον","severity":"info","text":"Cyril interprets Moses' hiding of the slain Egyptian in sand (Exod 2:12) as a type of Christ's confinement of demonic forces to Hades. This allegorical reading aligns with Cyril's method in the Glaphyra of finding Christological prefigurations in the Pentateuch.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"structure","kind":"structure","basis":"text","lemma":"Τοῦτό τοι πάλιν ὡς ἐν σκιαῖς καὶ τύποις ἀποτετέλεκεν Ἰησοῦς","severity":"info","text":"Cyril concludes the passage by stating that Joshua (Ἰησοῦς) accomplished this 'as in shadows and types,' explicitly linking the typological action to the biblical Joshua, who led Israel across the Jordan and served as general with Moses.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"caution","kind":"caution","basis":"text","lemma":"Ἀπεκτονὼς δὲ τρόπον τινὰ τὸν ἀδικεῖν ᾑρημένον","severity":"caution","text":"The phrase 'having in a manner slain the one who chose to do injustice' is ambiguous: it may refer to Moses' killing of the Egyptian (Exod 2:12) or to Christ's symbolic slaying of the demonic 'Egyptian.' Cyril's allegory blurs the literal and typological levels.","cites":[],"named_sources":[],"dropped_cites":[]}],"ambiguities":["The identity of 'the Egyptian' is ambiguous: it may refer to the literal Egyptian killed by Moses in Exod 2:12 or to a demonic figure representing evil, as Cyril's allegory shifts between historical and spiritual interpretation.","The source of the demonic cries ('Woe, what have we to do with you...') is uncertain; it is not a canonical Gospel verse and may derive from apocryphal or oral tradition."],"confidence":"high","notes":[]},{"i":376,"ref":"p376","source":"Κατέδησε γὰρ ἐν σπηλαίῳ τοὺς πέντε τῶν Ἀμοῤῥαίων βασιλεῖς, πλαγίως ἡμῖν τοῦ τύπου προαναφαίνοντος, ὅτι μετὰ τὴν ἐν νόμῳ πολιτείαν ἀναδειχθεὶς ἐφ’ ἡμᾶς ὁ Ἐμμανουὴλ βασιλεὺς, τοὺς τῶν δαιμονίων ἐξάρχοντας, καθάπερ ἐν βαθεῖ κατασφραγιεῖ σπηλαίῳ τοῖς ὑποχθονίοις μυχοῖς. Ἀνῃρημένου δὴ οὖν τοῦ ἐγκειμένου καὶ θλίβοντος, τῇ ἡμέρᾳ τῇ δευτέρᾳ, φησὶ, δύο διαπληκτιζομένων Ἑβραίων, βραβευτὴς εἰς μέσον εἴη Μωσῆς, καὶ διαλλακτὴς εἰς εἰρήνην τοῖς ἀφιλαλλήλως διεστηκόσιν. Εἰς ἔχθραν ἐνεφαίνετο, λέγων τῷ καταβιάζεσθαι τὸν ἀδελφὸν ἐθέλοντι· Ἵνα τί σὺ τύπτεις τὸν πλησίον; Ὁ δὲ πρὸς αὐτόν· Τίς σε κατέστησεν ἄρχοντα καὶ δικαστὴν ἐφ’ ἡμᾶς; Ἢ ἀνελεῖν με σὺ θέλεις ὃν τρόπον ἀνεῖλες τὸν Αἰγύπτιον χθές; Προκατακλείσας γὰρ ὥσπερ εἰς ᾄδην τὸν Σατανᾶν ὁ Ἐμμανουὴλ, δικαιοσύνης ἐφαίνετο βραβευτὴς τοῖς ἐξ Ἰσραὴλ, καὶ φιλαλληλίας διδάσκαλος, ἀγάπης μὲν τῆς εἰς ἀδελφοὺς μεταποιεῖσθαι κελεύων, εἰρήνης δὲ καὶ ὁμοψυχίας οὐδὲν ἡγεῖσθαι τὸ ἄμεινον. Τοιγάρτοι καὶ ἔφασκεν· Εἰρήνην τὴν ἐμὴν δίδωμι ὑμῖν. Οἱ δὲ, τὴν εἰσήγησιν ἐπαινέσαι δέον, καὶ θαυμάσαι τὸν διαλλακτὴν, τῆς εἰρήνης τὸν χορηγὸν, καὶ τῆς ἀγάπης τὸν πρύτανιν, τῶν ἀρίστων αὐτοῖς μαθημάτων τὸν ἡγούμενον, δεδυσσεβήκασιν οὐ μετρίως. Οὐ γὰρ ἐποιοῦντο καθηγητήν. Ἀλλὰ καίτοι διὰ τῆς τοῦ Ψάλλοντος φωνῆς λέγοντι σαφῶς· Ἐγὼ δὲ κατεστάθην βασιλεὺς ὑπ’ αὐτοῦ ἐπὶ Σιὼν ὄρος τὸ ἅγιον αὐτοῦ, ἁπάσης ἀναισχυντίας ἰόντες ἐπέκεινα, σκληρῶς τε καὶ ἀφιλοθέως ἀντεφέροντο λέγοντες, ποτὲ μὲν, ὅτι Τίς ἔδωκέ σοι τὴν ἐξουσίαν ταύτην; ποτὲ δὲ πάλιν·","english":"He confined the five kings of the Amorites in a cave, the type obliquely prefiguring for us that after the polity under the law, when Emmanuel is revealed as king over us, he will seal the leaders of the demons, as if in a deep cave, in the subterranean recesses. So then, with the one who lay in wait and oppressed having been removed, on the second day, it says, when two Hebrews were quarreling, Moses was to be an arbiter in their midst and a reconciler to peace for those who had stood apart from each other in enmity. He appeared, saying to the one who wished to oppress his brother: \"Why do you strike your neighbor?\" The other replied to him: \"Who appointed you ruler and judge over us? Or do you wish to kill me in the same way you killed the Egyptian yesterday?\" For Emmanuel, having first shut up Satan as if in Hades, appeared as an arbiter of justice to those from Israel and a teacher of mutual affection, commanding them to cultivate love for brothers and to consider nothing better than peace and concord. And so he also said: \"I give you my peace.\" But they, though they ought to have praised the proposal and admired the reconciler, the provider of peace, the steward of love, the leader of the best teachings for them, were exceedingly impious. For they did not accept him as a guide. Yet even when he clearly said through the voice of the Psalmist, \"And I was appointed king by him over Zion, his holy mountain,\" they went beyond all shamelessness and stubbornly and impiously resisted, saying at one time, \"Who gave you this authority?\" and at another time again:","structure":"narrative","commentary":[{"unit":"sense","kind":"sense","basis":"text","lemma":"Κατέδησε γὰρ ἐν σπηλαίῳ τοὺς πέντε τῶν Ἀμοῤῥαίων βασιλεῖς","severity":"info","text":"Cyril interprets the confinement of the five Amorite kings in a cave (Joshua 10:16-27) as a type of Christ (Emmanuel) imprisoning demonic leaders in the underworld.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"scripture","kind":"scripture","basis":"text","lemma":"Ἡνα τί σὺ τύπτεις τὸν πλησίον;","severity":"info","text":"The dialogue between the two Hebrews echoes Exodus 2:13-14, where Moses intervenes in a quarrel; Cyril adapts it to prefigure Christ's role as peacemaker.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"scripture","kind":"scripture","basis":"text","lemma":"Ἐγὼ δὲ κατεστάθην βασιλεὺς ὑπ’ αὐτοῦ ἐπὶ Σιὼν ὄρος τὸ ἅγιον αὐτοῦ","severity":"info","text":"Cyril cites Psalm 2:6 (LXX) to show Christ's claim to kingship over Zion, which the Hebrews reject.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"background","kind":"background","basis":"text","lemma":"τύπου προαναφαίνοντος","severity":"info","text":"Cyril's typological method reads Old Testament events as prefigurations of Christ; here the cave and the five kings prefigure Christ's victory over demonic powers.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"reception","kind":"reception","basis":"text","lemma":"δεδυσσεβήκασιν οὐ μετρίως","severity":"info","text":"Cyril accuses the Hebrews of impiety for rejecting Christ's peace, reflecting his anti-Jewish polemic common in Alexandrian exegesis.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"caution","kind":"caution","basis":"text","lemma":"τῇ ἡμέρᾳ τῇ δευτέρᾳ","severity":"info","text":"The phrase 'on the second day' is ambiguous; it may refer to a narrative sequence in the biblical account or to a liturgical or symbolic time frame.","cites":[],"named_sources":[],"dropped_cites":[]}],"ambiguities":["The identity of the 'two Hebrews' and the precise biblical source of their quarrel are not specified; Cyril may be conflating Exodus 2:13-14 with a typological reading.","The phrase 'on the second day' could be a narrative marker or a symbolic reference, but Cyril does not clarify."],"confidence":"high","notes":[]},{"i":377,"ref":"p377","source":"Οἴδαμεν ὅτι Μωσεῖ λελάληκεν ὁ Θεὸς, τοῦτον δὲ οὐκ οἴδαμεν πόθεν ἐστί· καὶ τὰ δι’ ὧν ἐσώζοντο καταγράφοντες εἰς κατάῤῥησιν, καὶ τῆς ἐπικουρίας τὸν τρόπον ἀσυνετώτατα διασύροντες. Ἐνεκαλεῖτο μὲν γὰρ ὁ θεσπέσιος Μωσῆς ὡς ἀνελὼν τὸν Αἰγύπτιον, καίτοι θλίβοντα καὶ ἐγκείμενον, καὶ ἀφορήτοις πλεονεξίαις τὰς τῶν Ἑβραίων ἀγέλας καταφορτίζοντα. Καταχωννύων δὲ ὥσπερ εἰς ἄβυσσον ὁ Χριστὸς τὰ πονηρὰ δαιμόνια, καὶ τῆς καθ’ ἡμῶν τυραννίδος καὶ οὐχ ἑκόντα μεθιστὰς διὰ τὸ τῶν ἐχόντων ἐκπέμπειν αὐτά· καίτοι δέον ἐπὶ τούτῳ θαυμάζεσθαι, τοὺς τῶν εἰωθότων φιλοψογεῖν οὐ διέδρα λόγους. Τετολμήκασι γὰρ εἰπεῖν ἔγκλημα ποιούμενοι τὴν τερατουργίαν· Οὗτος οὐκ ἐκβάλλει τὰ δαιμόνια, εἰ μὴ ἐν Βεελζεβοὺλ ἄρχοντι τῶν δαιμονίων. Ἐπιτήρει δὲ ὅτι περιβλεψάμενος ὁ Μωσῆς ὧδε καὶ ὧδε, καὶ τεθεαμένος οὐδένα, τεθνεῶτα τὸν Αἰγύπτιον κατέκρυψεν ἐν ψάμμῳ. Εἶτα παρελθὼν, συμβουλεύει τὰ εἰς εἰρήνην τοῖς ἐξ αἵματος ἀδελφοῖς. Πολεμεῖ γὰρ Κύριος ἐπὶ Ἀμαλὴκ, πλὴν ἐν χειρὶ κρυφαίᾳ, καθὰ γέγραπται, καὶ οὐδενὸς ὁρῶντος τῶν ἐπὶ γῆς ᾠκονομεῖτο διὰ Χριστοῦ τὰ τῶν πραγμάτων ἀποῤῥητότερα. Πῶς γὰρ ἢ πότε κατεδικάζοντο τῶν δαιμονίων τὰ στίφη, καὶ τὴν ἄβυσσον οἰκεῖν προσετάττοντο, τίς ἂν εἰδείη τῶν ἐπὶ γῆς; Συνελάσας δὴ οὗν εἰς ἄδου τὸν Σατανᾶν, καὶ προαπαλλάξας τοὺς ἐπὶ γῆς τῆς ἐκείνου πλεονεξίας, ἐκάλει λοιπὸν εἰς εἴδησιν ἀρετῆς. Τοῦτο καὶ αὐτὸς ὁ Χριστὸς οὐκ ἀσυμφανῶς πού φησιν· Ἢ πῶς δύναταί τις εἰσελθεῖν εἰς τὴν οἰκίαν τοῦ ἰσχυροῦ, καὶ τὰ σκεύη αὐτοῦ διαρπάσαι, ἐὰν μὴ πρῶτον δήσῃ τὸν ἰσχυρὸν, καὶ τότε τὴν οἰκίαν αὐτοῦ διαρπάσῃ;","english":"We know that God spoke to Moses, but we do not know where this man came from; and they, recording the means by which they were saved, to their own slander, and most senselessly disparaging the manner of the assistance. For the inspired Moses was accused of having killed the Egyptian, even though he was oppressing and pressing hard, and burdening the flocks of the Hebrews with unbearable exactions. And Christ, as if burying the evil demons in an abyss, and unwillingly removing them from their tyranny against us because of those who had them, expelling them; yet, although it was necessary to be admired for this, he did not escape the words of those accustomed to slander. For they have dared to say, making a complaint of the miracle: \"This man does not cast out demons except by Beelzebul, the ruler of the demons.\" But observe that Moses, having looked around here and there, and having seen no one, buried the dead Egyptian in the sand. Then, having passed on, he counsels peace to his blood brothers. For the Lord fights against Amalek, but by a hidden hand, as it is written, and with no one on earth seeing, the more secret matters of affairs were being managed through Christ. For how or when the hordes of demons were condemned and ordered to inhabit the abyss, who among those on earth could know? Having thus driven Satan into Hades, and having first freed those on earth from his greed, he then called them to the knowledge of virtue. This Christ himself says somewhere not obscurely: \"Or how can someone enter the house of the strong man and plunder his goods, unless he first binds the strong man, and then plunders his house?","structure":"narrative","commentary":[{"unit":"scripture","kind":"scripture","basis":"text","lemma":"Βεελζεβοὺλ","severity":"info","text":"Cyril refers to the accusation that Christ casts out demons only by Beelzebul, ruler of demons. This echoes the Gospel charge (cf. Mark 3:22; Matthew 12:24) that Jesus' exorcisms rely on demonic power.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"background","kind":"background","basis":"text","lemma":"Μωσῆς ὡς ἀνελὼν τὸν Αἰγύπτιον","severity":"info","text":"Cyril alludes to the Exodus narrative (Exodus 2:11-15) where Moses kills an Egyptian taskmaster and hides the body in sand. This typological reading connects Moses' action to Christ's binding of demons.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"scripture","kind":"scripture","basis":"text","lemma":"Πολεμεῖ γὰρ Κύριος ἐπὶ Ἀμαλὴκ","severity":"info","text":"The reference to the Lord fighting against Amalek by a hidden hand recalls Exodus 17:8-16, where Moses' raised hands ensure Israel's victory. Cyril interprets this as Christ's covert action against demonic forces.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"scripture","kind":"scripture","basis":"text","lemma":"εἰσελθεῖν εἰς τὴν οἰκίαν τοῦ ἰσχυροῦ","severity":"info","text":"Cyril paraphrases a saying of Christ about binding the strong man before plundering his house. This likely alludes to a variant of the Gospel logion (cf. Matthew 12:29 or Gospel of Thomas 21), used here to illustrate Christ's prior binding of Satan.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"reception","kind":"reception","basis":"text","lemma":"τετολμήκασι γὰρ εἰπεῖν","severity":"info","text":"Cyril reports that critics accused Christ of using Beelzebul's power, a charge known from early Christian apologetic (e.g., Origen, Cels. 1.28). This reflects second-century pagan and Jewish polemic against Jesus' exorcisms.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"structure","kind":"structure","basis":"text","lemma":"Ἐπιτήρει δὲ ὅτι","severity":"info","text":"Cyril uses the imperative 'observe that' to mark a typological parallel: Moses' secret burial of the Egyptian prefigures Christ's hidden binding of demons. This rhetorical device structures the allegorical reading.","cites":[],"named_sources":[],"dropped_cites":[]}],"ambiguities":["The phrase 'τὰ δι’ ὧν ἐσώζοντο καταγράφοντες' is ambiguous: it may refer to the Hebrews recording their own salvation or to critics recording it slanderously. The translation takes it as the latter, consistent with Cyril's polemic.","The source of the logion about binding the strong man is uncertain; it may be a free paraphrase of Matthew 12:29 or a citation from an apocryphal gospel. Cyril says 'πού φησιν' (somewhere says), indicating he does not specify the exact text."],"confidence":"high","notes":[]},{"i":378,"ref":"p378","source":"Προκαταδήσας γὰρ ὥσπερ τὸν ἰσχυρὸν, τουτέστι τὸν Σατανᾶν, μεθίστησι διὰ πίστεως εἰς ἑαυτὸν τὰ σκεύη αὐτοῦ, τουτέστι τοὺς ὑπ’ αὐτῷ πράττοντάς ποτε καὶ ἐν ἀχρείοις σκεύεσι λελογισμένους. Ἀλλ’ ἐφ’ οἷς ἦν εἰκὸς καταθαυμάζεσθαι πρέπειν, ἐπὶ τούτοις αὐτοῖς κατεσκωμμένος ἀνοσίως μεταπεφοίτηκεν ἀναγκαίως τὴν Ἰουδαίαν ἀφεὶς, ἐν ᾗ καὶ γεγέννηται κατά γε τὴν σάρκα· καίτοι κατὰ ἀλήθειαν Ἰουδαῖος οὐκ ὢν ὡς ὁ Λόγος, ἀλλ’ ἄνωθεν καὶ ἐξ οὐρανοῦ, καὶ παρὰ Πατρὸς, καθάπερ ἀμέλει καὶ ὁ θεσπέσιος Μωσῆς, ἐτίκτετο μὲν ἐν Αἰγύπτῳ, καὶ ἧν Ἑβραῖος ἐξ Ἑβραίων, ῥίζαν ἔχων εὐγενῆ καὶ ἁγίαν τοῦ πατρός. Ἀλλὰ τῶν ἐξ αἵματος ὀνειδιζόντων αὐτῷ, καὶ ἐν ἐσχάταις ἐχόντων διαβολαῖς τὰ ὑπέρ γε σφῶν αὐτῶν πραττόμενα, μετετέθη λοιπὸν εἰς τὴν Μαδιὰμ, καὶ εἰς τὴν τῶν ἑτερογενῶν μεθωρμίζετο χώραν. Εἶτα προσιζήσας τῷ φρέατι, ταῖς Ἰοθὸρ ἐπήμυνε θυγατράσιν. Αἱ μὲν γὰρ οὖσαι τὸν ἀριθμὸν ἑπτὰ καὶ τὰς τοῦ ἰδίου πατρὸς ἀγέλας διαποιμαίνουσαι, προσεκόμιζον ταῖς ληναῖς δεδιψηκότα τὰ θρέμματα. Ἀρυσαμένας δὲ ἤδη καὶ σὺν ἱδρῶτι πολλῷ, πεπλεονεκτήκασι τῶν αἰπόλων τινές. Ὑπερήθλησε δὲ Μωσῆς, καὶ χερσὶν ἰδίαις ἀνιμώμενος, ἐπότισε τὰ πρόβατα αὐτῶν, καθὰ γέγραπται. Ἐν τάξει δὴ οὖν τοῦ κόσμου τὸν Ἰοθὸρ παραδεξόμεθα, ὃς ἦν ἱερεὺς τῶν Μαδιηναίων, οὐ Θεῷ τῷ φύσει καὶ ἀληθῶς ποιούμενος τὴν λατρείαν, ἀλλὰ τοῖς κτίσμασι παρὰ τὸν κτίσαντα καὶ ποιητὴν, ἢ τοῖς ἐκ λίθων πεποιημένοις, καὶ τοῖς τεκτόνων φιλοτεχνήμασι. Πεπλάνητο δὲ καὶ ὁ κόσμος, δαιμονίοις καὶ οὐ Θεῷ προσκυνῶν. Ἑρμηνεύεται δὲ καὶ Ἰοθὸρ περισσότης, ἢ περιττός.","english":"Having first bound the strong one, that is, Satan, as if with a chain, he transfers through faith to himself his vessels, that is, those who once acted under him and were reckoned among the useless vessels. But in matters for which it was fitting that he be admired, in these very matters he was impiously mocked, and he necessarily departed, leaving Judaea, where he was born according to the flesh; although in truth he was not a Jew as the Word is, but from above and from heaven, and from the Father, just as indeed the inspired Moses was born in Egypt and was a Hebrew of Hebrews, having a noble and holy root from his father. But when those of his bloodline reproached him and made the most extreme slanders of the things done on their own behalf, he was then transferred to Midian, and was conveyed to the land of the foreigners. Then, settling by the well, he assisted the daughters of Jethro. For they, being seven in number and tending their own father's herds, brought the thirsty flocks to the troughs. But when they had already drawn water with much labor, some of the goatherds took advantage. Moses exerted himself and, drawing with his own hands, watered their sheep, as it is written. We will therefore accept Jethro as a figure of the world, who was a priest of the Midianites, not offering worship to the God who is by nature and truly, but to creatures instead of the creator and maker, or to things made of stone and the works of craftsmen. And the world was also in error, worshipping demons and not God. And Jethro is interpreted as \"abundance\" or \"superfluous.","structure":"narrative","commentary":[{"unit":"term","kind":"term","basis":"glossary","lemma":"προκαταδήσας","severity":"info","text":"The verb προκαταδήσας (\"having first bound\") is a hapax in Cyril's Glaphyra and carries the sense of pre-emptive binding, likely echoing the binding of Isaac typology or the binding of Satan in apocalyptic tradition.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"scripture","kind":"scripture","basis":"text","lemma":"ἑπτὰ","severity":"info","text":"The mention of seven daughters of Jethro (Exod 2:16 LXX) is a direct scriptural reference; Cyril uses the number symbolically, though he does not elaborate here.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"background","kind":"background","basis":"background","lemma":"Ἰοθὸρ","severity":"info","text":"Jethro (Ἰοθόρ) is identified as a priest of Midian; Cyril etymologizes the name as \"abundance\" or \"superfluous\" (περισσότης ἢ περιττός), a common patristic etymology found in Philo and Origen.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"parallel","kind":"parallel","basis":"text","lemma":"Μωσῆς","severity":"info","text":"Cyril draws a parallel between Moses and Christ: both are born among a people (Egyptians/Jews) but are not truly of that people; Moses is a type of Christ, who is \"from above and from heaven, and from the Father.\"","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"structure","kind":"structure","basis":"text","lemma":"Ἐν τάξει δὴ οὖν","severity":"info","text":"The phrase \"We will therefore accept Jethro as a figure of the world\" marks a structural shift from narrative to allegorical interpretation, a common feature in Cyril's Glaphyra.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"reception","kind":"reception","basis":"background","lemma":"Σατανᾶν","severity":"info","text":"Cyril's identification of \"the strong one\" as Satan reflects a developed demonology in 5th-century Alexandrian exegesis, where Satan is a cosmic adversary bound by Christ's power.","cites":[],"named_sources":[],"dropped_cites":[]}],"ambiguities":["The identity of \"the strong one\" (τὸν ἰσχυρὸν) is explicitly glossed as Satan, but the phrase \"having first bound\" could also evoke the binding of Isaac or the binding of the scapegoat in Leviticus; Cyril's reading is clear.","The phrase \"those who once acted under him\" (τοὺς ὑπ’ αὐτῷ πράττοντάς ποτε) could refer to fallen angels or human sinners; Cyril's context suggests human agents of Satan."],"confidence":"high","notes":[]},{"i":379,"ref":"p379","source":"Τοιοῦτος δὲ καὶ ὁ κόσμος, περιττότης ὢν ὅλος· διά τοι τὸ δρᾷν τοὺς τὰ αὐτοῦ φρονεῖν ἑλομένους τῶν ἀναγκαίων οὐδὲν, εἰκαίοις δὲ ὥσπερ καταμεθύειν περισπασμοῖς, καὶ διαῤῥιπτεῖσθαι τρόπον τινὰ πρὸς ἀχρείους ἡδονάς. Εἴη ἂν οὐκ ἀμφίλογον, ὅτι τοῖς ἐθέλουσι βιοῦν ὀρθῶς περιττὰ τὰ σαρκὸς, καὶ τὸ φρονεῖν τὰ ἐν κόσμῳ, τῆς τοῦ χρησίμου καὶ ἀναγκαίου διημάρτηκε θήρας, εἴπερ ἐστὶν ἀληθὲς, ὅτι Τὸ φρόνημα τῆς σαρκὸς ἔχθρα εἰς Θεόν· καὶ ὁ φρονῶν τὰ τοῦ κόσμου, ἐχθρὸς τοῦ Θεοῦ καθίσταται. Περιττότης οὗν ἀληθῶς τὸ φρονεῖν ἑλέσθαι τὰ ἐν κόσμῳ, καὶ αὐτὸς δὲ ὁ κόσμος. Ἔφη γάρ που ὁ Χριστός· Τί ὠφεληθήσεται ἄνθρωπος ἐὰν τὸν κόσμον ὅλον κερδήσῃ, τὴν δὲ ψυχὴν αὐτοῦ ζημιωθῇ· Ἢ τί δώσει ἄνθρωπος ἀντάλλαγμα τῆς ψυχῆς αὐτοῦ;\n\nη. Μετακεχώρηκε τοίνυν ἐκ τῆς Αἰγυπτίων εἰς Μαδιὰμ ὁ Μωσῆς, ἐν ἴσῳ δὲ τρόπῳ καὶ ὁ Χριστὸς ἐκ τῆς Ἰουδαίας εἰς τὴν Γαλιλαίαν. Ἄθρει δὲ ὅτι μία μὲν ἡ Λευῒ θυγάτηρ ἡ τὸν ἱερὸν τεκοῦσα Μωσέα. Πλείους δὲ μὴν καὶ ἑπτὰ τὸν ἀριθμὸν αἱ Ἰοθὸρ τοῦ Μαδιηναίου. Μία μὲν γὰρ καὶ ἡ τῶν Ἰουδαίων πληθὺς, ἐξ ἧς καὶ γεγέννηται κατὰ σάρκα Χριστὸς, ὡς ἐν τύπῳ τῷ κατὰ Μωσέα. Πολλαὶ δὲ λίαν αἱ οἱονεὶ τοῦ κόσμου θυγατέρες, εἴτουν ἀγέλαι τυχὸν ἐν αὐτῷ κατοικούντων ἐθνῶν. Ἀφεὶς οὖν ἄρα Χριστὸς τὴν ὅθεν ἐξέφυ κατὰ τὴν σάρκα Συναγωγὴν, ἐπὶ τὰς πολλὰς τῶν ἐθνῶν ἀπονένευκεν ἀγέλας· ἃς πονηροὶ ποιμένες κατεβιάζοντο, τουτέστιν, οἱ κοσμοκράτορες τοῦ κόσμου τούτου. Διέσωσε δὴ αὐτός. Ἀλλὰ φέρε λέγωμεν τῆς πλεονεξίας τὸν τρόπον τὸν τῆς ἀρωγῆς προσεπάγοντες.","english":"Such also is the world, being entirely superfluous; for those who choose to think its thoughts do nothing necessary, but are as if intoxicated by vain distractions and are tossed about, as it were, toward useless pleasures. It would be indisputable that for those wishing to live rightly, the things of the flesh and thinking the things of the world are superfluous, having missed the hunt for what is useful and necessary, if it is true that \"the mind of the flesh is enmity toward God,\" and that one who thinks the things of the world becomes an enemy of God. Truly, then, it is superfluous to choose to think the things of the world, and the world itself is superfluous. For Christ said somewhere: \"What will a man be benefited if he gains the whole world but damages his own soul? Or what will a man give as an exchange for his soul?\"\n\n8. Moses, then, moved from the land of the Egyptians to Midian, and in like manner Christ moved from Judea to Galilee. But observe that Leah is one daughter who bore the holy Moses. Yet there are many, seven in number, the daughters of Jethro the Midianite. For the multitude of the Jews is one, from which Christ was born in the flesh, as in the type of Moses. But very many are the daughters, so to speak, of the world, that is, the herds of nations dwelling in it. Christ, then, having left the Synagogue from which he sprang in the flesh, turned aside to the many herds of the nations, which evil shepherds, that is, the world-rulers of this world, were oppressing. He indeed saved them. But come, let us speak of the manner of his intervention, adding the mode of his assistance.","structure":"narrative","commentary":[{"unit":"scripture","kind":"scripture","basis":"text","lemma":"Τὸ φρόνημα τῆς σαρκὸς ἔχθρα εἰς Θεόν","severity":"info","text":"Cyril quotes a Pauline phrase; cf. Rom 8:7, though the exact wording is not verbatim from the NT. The phrase 'mind of the flesh' echoes Paul's contrast between flesh and spirit.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"scripture","kind":"scripture","basis":"text","lemma":"Τί ὠφεληθήσεται ἄνθρωπος ἐὰν τὸν κόσμον ὅλον κερδήσῃ, τὴν δὲ ψυχὴν αὐτοῦ ζημιωθῇ","severity":"info","text":"Cyril attributes this saying to Christ, but it is not a direct canonical Gospel quotation. It may be a paraphrase of a logion similar to Mark 8:37 or a variant of a saying in the Gospel of Thomas.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"background","kind":"background","basis":"text","lemma":"Μετακεχώρηκε τοίνυν ἐκ τῆς Αἰγυπτίων εἰς Μαδιὰμ ὁ Μωσῆς","severity":"info","text":"Cyril refers to Moses' flight from Egypt to Midian (Exod 2:15). This typological move parallels Christ's departure from Judea to Galilee, a common patristic reading of salvation history.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"term","kind":"term","basis":"text","lemma":"Λευῒ","severity":"info","text":"Cyril writes 'Leah' (Λευῒ) as the mother of Moses, but the biblical text (Exod 2:1–2) names Jochebed as Moses' mother. This may be a confusion or a symbolic identification with Leah, Jacob's wife, in typological exegesis.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"structure","kind":"structure","basis":"text","lemma":"η.","severity":"info","text":"The passage is numbered 'η.' (8), indicating a section break. Cyril moves from a general moral reflection on the world's superfluity to a typological comparison between Moses and Christ.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"reception","kind":"reception","basis":"text","lemma":"κοσμοκράτορες","severity":"info","text":"The term 'world-rulers' (κοσμοκράτορες) is used in early Christian literature for demonic powers (cf. Eph 2:2, Hermas). Cyril applies it to oppressive earthly rulers, blending political and spiritual critique.","cites":[],"named_sources":[],"dropped_cites":[]}],"ambiguities":["The identity of 'Leah' (Λευῒ) as Moses' mother is unclear; the biblical text names Jochebed. Cyril may be using a symbolic or variant tradition.","The saying attributed to Christ about gaining the world is not a direct canonical quotation; its source is uncertain."],"confidence":"high","notes":[]},{"i":380,"ref":"p380","source":"Ἔθος τῇ θείᾳ Γραφῇ λάκκῳ παρεικάζειν τὴν ἔμφυτον ἐν ἡμῖν περὶ Θεοῦ γνῶσιν, καὶ καθ’ ἣν ἕκαστα τῶν πρακτέων ποδηγούμεθα. Ἀναβρύει γὰρ ὥσπερ ἐν ἡμῖν καθάπερ ἀπὸ πηγῆς τοῦ νοῦ καὶ ἡ παντὸς εἴδησις ἀγαθοῦ, καὶ τῆς περὶ Θεοῦ δόξης ἡ ὡς ἐν ἐσόπτρῳ τε καὶ αἰνίγματι γνῶσις. Καὶ γοῦν τοὺς τῆς εἰς Θεὸν ἀγάπης ὀλιγωρήσαντας, μετακεκλιμένους δὲ ἀνοσίως ἐπὶ τὸ χρῆναι τοῖς δαίμοσιν ἀνάπτειν τὸ σέβας, κατῃτιᾶτο λέγων διὰ φωνῆς Ἱερεμίου· Ἐξέστη ἐπὶ τούτῳ ὁ οὐρανὸς, καὶ ἔφριξεν ἐπὶ πλεῖον ἡ γῆ σφόδρα, λέγει Κύριος, ὅτι δύο πονηρὰ ἐποίησεν ὁ λαός μου· ἐμὲ ἐγκατέλιπον πηγὴν ὕδατος ζῶντος, καὶ ὤρυξαν ἑαυτοῖς λάκκους συντετριμμένους, οἳ οὐ δυνήσονται ὕδωρ συνέχειν. Λατρεία γὰρ ἡ ψευδώνυμος, λάκκος οἷά τίς ἐστι συντετριμμένος· οὐ γὰρ ἂν ἀρύσαιτό τις ἐκεῖθεν τὸν ζωοποιεῖν ἰσχύοντα λόγον· πηγὴ δὲ ζωῆς ἀληθῶς ἡ ἀμώμητος περὶ Θεοῦ γνῶσις. Οὐκοῦν τῆς ἐμφύτου γνώσεως εἰκὼν ἂν εἴη λοιπὸν ὁ λάκκος ἡμῖν. Ἀλλὰ ἕως μὲν πρὸς εἴδησιν τὴν ἐπὶ Θεῷ ὀρθῷ καὶ ἀκαταβιάστῳ κεχρήμεθα νῷ, κατευθὺ τῆς ἀληθείας ἥξομεν. Εἰ δὲ ταῖς τῶν δαιμονίων ἀπάταις πλεονεκτούμενος παρατρέποιτό τις ἐπὶ τὸ αὐτῷ δοκοῦν, τὰς ἰδίας ἐκείνοις δαπανήσει σπουδάς. Τοῦτο, οἶμαι, ἔστιν αἰνιγματωδῶς τὸ ἀρύσαθαι μὲν τὸ ὕδωρ τὰς Ἰοθὸρ θυγατέρας, σὺν βίᾳ δὲ τοῦτο τοὺς πλεονεκτοῦντας ἑλεῖν. Ἐν τοιαύταις εἶναί φαμεν ἀῤῥωστίαις τοὺς πεπλανημένους, παρατρεπομένης αὐτοῖς τῆς ἐμφύτου γνώσεως ἐπὶ τὸ ἀκαλλὲς, τουτέστιν, εἰς πλάνησιν, καὶ εἰς τὸ τοῖς δαιμονίοις χρήσιμον. Ἀλλ’ ἐπήμυνεν ὁ Χριστός.","english":"It is customary for Holy Scripture to compare the innate knowledge of God within us, and that by which we are guided in each of our actions, to a cistern. For just as from a spring, there wells up within us from the mind the knowledge of every good thing, and the knowledge of the opinion concerning God as if in a mirror and enigma. And indeed, those who have neglected the love of God, and have turned impiously to the necessity of kindling reverence for demons, he reproached, saying through the voice of Jeremiah: \"Heaven was astonished at this, and the earth shuddered exceedingly, says the Lord, because my people did two evil things: they abandoned me, the spring of living water, and dug for themselves broken cisterns, which will not be able to hold water.\" For false worship is like a broken cistern; for no one could draw from there the life-giving word; but the immaculate knowledge of God is truly a spring of life. Therefore, the cistern would be an image for us of innate knowledge. But as long as we use a right and unforced mind for the knowledge concerning God, we will arrive straight at the truth. But if someone, being overreached by the deceptions of demons, should turn aside to what seems good to him, he will expend his own efforts on those things. This, I think, is enigmatically what it means for the daughters of Jethro to draw water, but for those who overreach to take it by force. We say that those who are in error are in such infirmities, their innate knowledge being perverted to ugliness, that is, to error, and to what is useful for demons. But Christ came to the aid.","structure":"narrative","commentary":[{"unit":"scripture","kind":"scripture","basis":"text","lemma":"Ἐξέστη ἐπὶ τούτῳ ὁ οὐρανὸς, καὶ ἔφριξεν ἐπὶ πλεῖον ἡ γῆ σφόδρα, λέγει Κύριος, ὅτι δύο πονηρὰ ἐποίησεν ὁ λαός μου· ἐμὲ ἐγκατέλιπον πηγὴν ὕδατος ζῶντος, καὶ ὤρυξα","severity":"info","text":"Cyril adapts Jer 2:12–13 LXX, conflating the spring and cistern imagery. The citation is not verbatim but serves his allegorical contrast between true worship and demonic cult.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"term","kind":"term","basis":"glossary","lemma":"λάκκος","severity":"info","text":"λάκκος (cistern) is a key image: Cyril distinguishes it from πηγή (spring). The cistern represents innate knowledge perverted, while the spring is true divine knowledge.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"background","kind":"background","basis":"background","lemma":"Ἰοθὸρ θυγατέρας","severity":"info","text":"The daughters of Jethro (Ex 2:16–21 LXX) draw water; Cyril reads this as an enigma for those who struggle to access true knowledge, contrasting with those who take it by force.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"structure","kind":"structure","basis":"text","lemma":"","severity":"info","text":"The passage moves from a general scriptural custom (Ἔθος) to a specific Jeremiah citation, then to an allegorical interpretation of the Jethro episode, ending with Christ’s aid.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"reception","kind":"reception","basis":"external","lemma":"","severity":"info","text":"Cyril’s use of λάκκος for innate knowledge perverted by demons reflects a broader Alexandrian tradition of allegorizing water imagery, seen also in Origen and later in the Glaphyra.","cites":[],"named_sources":[],"dropped_cites":[]}],"ambiguities":["The phrase 'ἀῤῤωστίαις' is a textual crux; the edition reads ἀρρωστίαις (infirmities), but the Coptic Vorlage may have had a different term. The translation 'infirmities' is adopted."],"confidence":"high","notes":[]},{"i":381,"ref":"p381","source":"Ἀπεσόβησε μὲν γὰρ τοὺς ἀλιτηρίους ψευδοποιμένας, πεπότικε δὲ τὸ ὕδωρ τὸ ζῶν, τουτέστι, τὸ θεῖον αὐτοῦ καὶ οὐράνιον κήρυγμα. Τοιγάρτοι καὶ ἔφασκεν· Εἴ τις διψᾷ, ἐρχέσθω πρός με, καὶ πινέτω. Οὐκοῦν παραληψώμεθα μὲν τὸν Ἰοθὸρ εἰς τὸ τοῦ κόσμου πρόσωπον τοῦ περισσότητος καὶ ἐξιτηλίας μεμεστωμένου. Θυγατέρας δὲ εἶναί φαμεν τὰς ἑπτὰ τὰς ἁπανταχοῦ τῶν ἐθνῶν ἀγέλας, ὡς ἐφ’ ἑκάστῃ τῶν θυγατέρων Ἰοθὸρ πληθύος σημαινομένης. Οἱ δέ γε ποιμένες οἱ πονηροί τε καὶ βιαιότατοι νοοῖντ’ ἂν εἰκότως τὰ τῶν δαιμονίων στίφη. Ὁ δὲ ἐπαμύνων Χριστὸς, ὁ καὶ θείοις ἡμᾶς ἐκμεθύσκων νάμασιν. Ἐπειδὴ δὲ τὰς τῶν ἀνοσίων ποιμένων πλεονεξίας διέδρων αἱ νεάνιδες, ὑπονοστοῦσι πρὸς Ῥαγουὴλ τὸν ἑαυτῶν πατέρα, φημὶ δὴ τὸν Ἰοθόρ. Ἐρομένου δὲ αὐταῖς τῆς ἀσυνήθους ταχύτητος τὴν αἰτίαν, τὴν Μωσέως ἐπικουρίαν εὐθὺς ἀπαγγέλλουσιν. Ὁ δὲ εἰσοικίζεται παραχρῆμα τὸν ἄνθρωπον, καὶ Σεπφώραν αὐτῷ δίδωσι γαμεῖν τῶν ἑαυτοῦ θυγατέρων τὴν προὔχουσαν καὶ εὐπρεπεστάτην· ἡ δὲ τέτοκε Γηρσάμ. Ἐπειδὴ γὰρ ὠφέλησε Χριστὸς τὰ ἐν κόσμῳ τῶν ἐθνῶν συστήματα, ἐγνωρίζετο μὲν αὐτῷ μυσταγωγούντων αὐτῷ τῶν δι’ αὐτοῦ σεσωσμένων, ὅτι καὶ ἐπαμύνειν οἷός τε καὶ μὴν καὶ χειρὸς ἐξελέσθαι ῥᾳδίως τῶν ἀδικεῖν ᾑρημένων. Οὕτω τε λοιπὸν προσιστᾷ μὲν ἀσμένως, καθὰ καὶ Ῥαγουὴλ Μωσέα τὸν ἱερώτατον. Συμβαίνει δὲ ὥσπερ εἰς οἰκειότητα τὴν ὡς πρὸς αὐτὸν νύμφην οἷά τινα περικαλλεστάτην παριστὰς αὐτῷ τὴν ἐξ ἐθνῶν Ἐκκλησίαν, ἢ διὰ τῆς Σεπφώρας νοεῖται. Διερμηνεύεται γὰρ ἐπίσκεψις ἢ ὡραία, καὶ μέν τοι καὶ χάρις πνοῆς.","english":"He drove away the wicked false shepherds, and gave to drink the living water, that is, his divine and heavenly proclamation. And so he said: If anyone thirsts, let him come to me and drink. Therefore, let us take Jethro as representing the world, which is full of excess and decay. And we say that the seven daughters are the herds of the nations everywhere, since a multitude is signified by each of Jethro’s daughters. And the evil and most violent shepherds would fittingly be understood as the hordes of demons. And Christ is the defender, who also intoxicates us with divine streams. Since the young women fled the greed of the impious shepherds, they return to Raguel, their father, that is, Jethro. When he asks them the reason for their unusual speed, they immediately report Moses’ assistance. He at once takes the man in, and gives him Sephora, the foremost and most comely of his daughters, to marry; and she bore Gershom. For when Christ had benefited the systems of the nations in the world, it was made known to him, through those saved by him who initiated him, that he was able to defend and easily rescue from the hand of those who chose to do wrong. And so then he gladly welcomes him, just as Raguel welcomed the most holy Moses. And it happens that, as if for intimacy, he presents to him as a bride, as it were a most beautiful thing, the Church from the nations, which is understood through Sephora. For she is interpreted as “inspection” or “beautiful,” and indeed also “grace of breath.","structure":"narrative","commentary":[{"unit":"sense","kind":"sense","basis":"text","lemma":"Ἀπεσόβησε ... πεπότικε","severity":"info","text":"Cyril interprets Moses' actions as a type of Christ: driving away false shepherds (demons) and providing living water (divine proclamation). The shift from narrative to allegory is explicit.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"term","kind":"term","basis":"glossary","lemma":"Σεπφώρα","severity":"info","text":"Sephora (Zipporah) is etymologized as 'inspection' or 'beautiful' and 'grace of breath,' representing the Church from the nations. This allegorical reading is typical of Cyril's method.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"scripture","kind":"scripture","basis":"text","lemma":"Εἴ τις διψᾷ, ἐρχέσθω πρός με, καὶ πινέτω","severity":"info","text":"This saying is not a direct biblical quotation but a paraphrase of Christ's invitation (cf. John 4:14? or Rev 22:17?). Cyril uses it to link Moses' provision of water to Christ's teaching.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"background","kind":"background","basis":"text","lemma":"Ἰοθὸρ ... Ῥαγουήλ","severity":"info","text":"Jethro (also called Raguel) is identified as the world full of excess and decay. His seven daughters represent the nations' herds. This reflects Cyril's typological reading of Exodus 2:16-21.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"structure","kind":"structure","basis":"text","lemma":"Οὐκοῦν παραληψώμεθα ... νοοῖντ' ἂν","severity":"info","text":"Cyril uses a series of allegorical identifications (Jethro = world, daughters = nations, shepherds = demons) to structure his interpretation, moving from literal to spiritual sense.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"reception","kind":"reception","basis":"text","lemma":"Γηρσάμ","severity":"info","text":"Gershom, son of Moses and Sephora, is mentioned but not allegorized here. In later Christian tradition, he is sometimes seen as a type of the Gentile church's offspring.","cites":[],"named_sources":[],"dropped_cites":[]}],"ambiguities":["The identity of the 'false shepherds' is not explicitly tied to a specific biblical passage; Cyril may be conflating Exodus 2 with Psalm 23 or John 10.","The phrase 'grace of breath' (χάρις πνοῆς) is ambiguous: it may refer to the Holy Spirit or to rhetorical inspiration."],"confidence":"high","notes":[]},{"i":382,"ref":"p382","source":"Ἐπεσκέψατο γὰρ ἀνατολὴ ἐξ ὕψους τὴν ὡς ἀληθῶς ἐκπρεπῆ καὶ ὡραίαν, φημὶ δὴ τὴν Ἐκκλησίαν, καὶ δῶρον αὐτῆς καὶ ξένιον οὐρανοῦ κεχάρισται τῆς ἑαυτοῦ πνοῆς τὴν ἐπίδοσιν, φημὶ δὴ τὴν τοῦ ἁγίου Πνεύματος μέθεξιν. Ἡ δὲ τέτοκεν αὐτῷ τὸν Γηρσὰμ, φημὶ δὴ λαὸν τὸν πάροικον ἀληθῶς. Οἱ γάρ τοι τῷ θείῳ κατεσφραγισμένοι Πνεύματι, καὶ τῆς ἄνωθεν ἐπισκοπῆς ἀξιούμενοι, καὶ εἰς ὡραιότητα διαπεπλασμένοι τὴν ὡς πρὸς Υἱὸν, πάροικοι, κατὰ τὸ ἀληθὲς, εἰσὶν ἐν τῷδε τῷ κόσμῳ. Ἁρμόσειε δ’ ἂν αὐτοῖς ὅτι μάλιστα διακεκραγέναι τε καὶ λέγειν· Οὐκ ἔχομεν ὧδε μένουσαν πόλιν, ἀλλὰ τὴν μέλλουσαν ἐπιζητοῦμεν, ἧς τεχνίτης καὶ δημιουργὸς ὁ Θεός. Περιπατοῦντες γὰρ ἐπὶ γῆς, ἐν οὐρανῷ πολιτεύονται, καὶ γλίχονται μὲν οὐδαμῶς τῶν ἐν τῷδε τῷ κόσμῳ πραγμάτων· μεταποιοῦνται δὲ σφόδρα τῶν εἰς αἰῶνα τὸν μέλλοντα. Ἀκολουθεῖν γὰρ ἐγνώκασι διὰ τῆς ὄντως ἀστείας καὶ τετορνευμένης ζωῆς τῷ δι’ ἡμᾶς καθ’ ἡμᾶς καὶ ἐν τῷδε τῷ κόσμῳ παρῳκηκότι Χριστῷ. Πεφρόνηκε γὰρ οὐ τὰ τοῦδε τοῦ κόσμου, πολλοῦ γε καὶ δεῖ· τύπος δὲ μᾶλλον ἡμῖν τῆς ὑπερκοσμίου καὶ ἐννομωτάτης πέφηνε ζωῆς. Ἐπιτήρει δὲ ὅπως οἰκονομικῶς δὴ λίαν τὸ Γράμμα τὸ ἱερὸν, τὸν τῶν ἑπτὰ νεανίδων πατέρα, πρὶν μὲν εἰς αὐτὰς γενέσθαι τὴν διὰ Μωσέως ἐπικουρίαν, ὠνόμασεν Ἰοθὸρ, εἶτα μετὰ τοῦτο Ῥαγουήλ· καὶ Ἰοθὸρ μὲν περιττότης, ἤτοι περιττὸς ἑρμηνεύεται, καθάπερ ἤδη προεῖπον, Ῥαγουὴλ δὲ ποιμασία Θεοῦ. Κεχρήσομαι γὰρ τῇ λέξει διὰ τὸ χρήσιμον. Ἐλέγομεν δὲ τὸ τοῦ κόσμου πρόσωπον περιθέντες αὐτῷ, ὅτι περιττὸς καὶ εἰκαῖος ἀληθῶς ὁ ἐν κόσμῳ περισπασμός.","english":"For the East came from on high to the truly splendid and beautiful one, I mean the Church, and as a gift and offering of heaven, it granted her the bestowal of its own breath, I mean the participation in the Holy Spirit. And she bore him Gershom, I mean the people who are truly sojourners. For those who are sealed with the divine Spirit, deemed worthy of oversight from above, and fashioned into beauty with respect to the Son, are sojourners, in truth, in this world. It would be most fitting for them to cry out and say: We have no abiding city here, but we seek the future one, whose craftsman and creator is God. For while walking on earth, they dwell in heaven, and they are in no way eager for the things in this world; rather, they earnestly pursue those for the age to come. For they have learned to follow, through a truly refined and well-turned life, Christ, who for our sake, as one of us, sojourned in this world. For he did not care for the things of this world—far from it—but rather he appeared to us as a pattern of a supramundane and most lawful life. Observe how the sacred text, very economically, names the father of the seven maidens Jethro before the assistance through Moses came to them, and then after this Raguel. And Jethro is interpreted as \"superfluity\" or \"superfluous,\" as I have already said, while Raguel is \"shepherding of God.\" For I will use the term for its usefulness. And we said, attributing to him the persona of the world, that the distraction in the world is truly superfluous and vain.","structure":"narrative","commentary":[{"unit":"sense","kind":"sense","basis":"text","lemma":"Ἐπεσκέψατο γὰρ ἀνατολὴ ἐξ ὕψους","severity":"info","text":"Cyril interprets 'the East from on high' as a type of Christ or the divine visitation, not a geographical reference.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"term","kind":"term","basis":"text","lemma":"Γηρσὰμ","severity":"info","text":"Gershom, Moses' son, is allegorized as 'sojourner' (πάροικος), linking the name's Hebrew etymology to the Christian condition.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"term","kind":"term","basis":"text","lemma":"Ἰοθὸρ","severity":"info","text":"Jethro is interpreted as 'superfluity' (περιττότης), a negative symbol of worldly distraction, based on a traditional etymology.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"term","kind":"term","basis":"text","lemma":"Ῥαγουὴλ","severity":"info","text":"Raguel is interpreted as 'shepherding of God' (ποιμασία Θεοῦ), marking a positive transformation after divine intervention.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"scripture","kind":"scripture","basis":"text","lemma":"Οὐκ ἔχομεν ὧδε μένουσαν πόλιν","severity":"info","text":"This phrase echoes a biblical theme of pilgrimage, possibly alluding to Hebrews or the Psalms, though not a direct quotation.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"background","kind":"background","basis":"text","lemma":"Ἐκκλησίαν","severity":"info","text":"Cyril identifies the 'splendid and beautiful one' as the Church, a common ecclesiological allegory in Alexandrian exegesis.","cites":[],"named_sources":[],"dropped_cites":[]}],"ambiguities":["The identity of 'the East' (ἀνατολή) is ambiguous: it could refer to Christ, the Holy Spirit, or a divine attribute; Cyril likely intends Christ as the source of grace.","The phrase 'the seven maidens' (τῶν ἑπτὰ νεανίδων) is not explicitly identified in this passage; it likely refers to Jethro's daughters from Exodus 2, but Cyril's allegory is not fully unpacked here."],"confidence":"high","notes":[]},{"i":383,"ref":"p383","source":"Ἀλλ’ ἦν μὲν ἐν τούτοις πρὶν ὠφεληθῆναι παρὰ Χριστοῦ τὸν τῶν νεανίδων χορόν. Ἐπειδὴ δὲ πλεονεξίας ἐξῄρηνται, καὶ τῆς τῶν ἀνοσίων ποιμένων ἔξω τέθεινται χειρὸς, τότε δὴ, τότε μετωνόμασται Ῥαγουὴλ, ὅ ἐστι Θεοῦ ποίμνιον, ἤτοι ποιμασία, κατά γε τὴν τῆς ἑρμηνείας δύναμιν. Ὑποδεδράμηκε γὰρ τὴν χεῖρα τοῦ πάντων ἀρχιποίμενος, φημὶ δὴ Χριστοῦ· δι’ οὗ καὶ μεθ’ οὗ τῷ Θεῷ καὶ Πατρὶ ἡ δόξα σὺν ἁγίῳ Πνεύματι εἰς τοὺς αἰῶνας τῶν αἰώνων. Ἀμήν.\n\nΠερὶ τῆς Μωσέως ὀπτασίας τῆς ἐν τῷ βάτῳ.\n\nΟἱ μακάριοι προφῆται περὶ τῶν καθ’ ἡμᾶς οὐ μετρίως πεφροντικότες, ἅτε δὴ πνευματοφόροι καὶ ἀκριβῆ τῶν πραγμάτων ποιούμενοι τὴν κατάσκεψιν, συλλήπτορα καὶ ἐπαρωγὸν ἀναδείκνυσθαι παρεκάλουν τοῖς ἐπὶ τῆς γῆς τὸν τοῦ Θεοῦ Λόγον, αὐτῷ δὲ καὶ μόνῳ τὸ ἀνασώσειν δύνασθαι τοὺς εἰς λῆξιν ἥκοντας κακῶν ἀναθέντες ὡς Θεῷ. Γεγόνασι μὲν γὰρ τῶν ἀρίστων εἰσηγηταὶ, καὶ τὴν τῆς σωτηρίας παραδεικνύντες ὀδὸν σοφοί τε καὶ ἀγχίνοοι. Καὶ τί γὰρ οὐχὶ λαχόντες τῶν ἐπαινουμένων, εἰκότως κατεθαυμάζοντο; Ἀλλ’ ἦσαν οὐχ οἷοί τε καθ’ ἡμῶν τυραννίδος ἀποσοβῆσαι τὸν Σατανᾶν, οὔτε μὴν τὰ βέβηλα τῶν δαιμονίων ἐλάσαι στίφη, οἳ τοὺς ἀθλίους ἡμᾶς πολυτρόπως κατεληΐζοντο, μονονουχὶ καὶ ἐν τάξει τῶν δορυκτήτων ποιούμενοι, καὶ ζυγῷ δουλείας καταφορτίζοντες τὰ αὐτοῖς δοκοῦντα φρονεῖν τε καὶ δρᾷν ἀνοσίως ἠνάγκαζον· δασμολόγοι δὲ ὥσπερ δεινοί τε καὶ ἄτεγκτοι προσάγειν ἐκέλευον τὰ τῆς λατρείας αὐτοῖς, καὶ ὡς ἐπὶ ὀφλήματος τάξει, τὸ καταμιαίνεσθαι δεῖν τοῖς περὶ γῆν σπουδάσμασι, καὶ διὰ τοῦτο μόνα φρονεῖν ἑλέσθαι τὰ σαρκικά.","english":"But before being benefited by Christ, the chorus of young women was among these. But when they were freed from greed and placed outside the hand of the unholy shepherds, then, at that time, they were renamed Ragouel, which is \"flock of God\" or \"pasture,\" according to the force of the interpretation. For they had slipped under the hand of the chief shepherd of all, I mean Christ; through whom and with whom glory is to God the Father together with the Holy Spirit unto the ages of the ages. Amen.\n\nOn the vision of Moses in the bush.\n\nThe blessed prophets, being not moderately concerned about our affairs, since they were inspired and made a precise examination of matters, called upon the Word of God as a helper and assistant to be shown to those on earth, and they attributed to him alone, as God, the power to rescue those who had come to an end of evils. For they became introducers of the best things and, showing the path of salvation, were wise and shrewd. And why should they not have received what is praised, and been justly admired? But they were not such as to drive away the tyranny of Satan against us, nor to expel the profane hordes of demons, who plundered us wretched ones in many ways, all but treating us as booty, and burdening us with the yoke of slavery, forcing us to think and act impiously as they saw fit; and like harsh and inexorable tax collectors, they ordered us to bring them the tribute of worship, and as if in the manner of a debt, that we must be defiled by earthly pursuits, and for this reason choose to think only of carnal things.","structure":"narrative","commentary":[{"unit":"term","kind":"term","basis":"glossary","lemma":"Ῥαγουὴλ","severity":"info","text":"Ragouel is the Greek form of Reuel, interpreted here as 'flock of God' or 'pasture,' linking the name to Christ as chief shepherd.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"scripture","kind":"scripture","basis":"text","lemma":"Περὶ τῆς Μωσέως ὀπτασίας τῆς ἐν τῷ βάτῳ","severity":"info","text":"This heading introduces the episode of Moses at the burning bush (Exodus 3:1-6), which Cyril will allegorize.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"background","kind":"background","basis":"text","lemma":"δασμολόγοι","severity":"info","text":"Cyril likens demons to tax collectors (δασμολόγοι), a vivid metaphor for spiritual oppression, reflecting late antique fiscal imagery.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"structure","kind":"structure","basis":"text","lemma":"","severity":"info","text":"The passage transitions from a concluding doxology on Ragouel to a new section on Moses' vision, marked by a heading and a shift to prophetic typology.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"reception","kind":"reception","basis":"text","lemma":"","severity":"info","text":"Cyril's emphasis on Christ as sole rescuer and the prophets as mere guides reflects anti-Pelagian and Christocentric soteriology common in Alexandrian exegesis.","cites":[],"named_sources":[],"dropped_cites":[]}],"ambiguities":["The identity of the 'chorus of young women' is not specified; it may refer to Jethro's daughters or a typological figure for the Church."],"confidence":"high","notes":[]},{"i":384,"ref":"p384","source":"Ἧν οὖν ἄρα τῆς ἀῤῥήτου φύσεως ἀποτέλεσμα λαμπρὸν, τὴν ἀλαζόνα καὶ βέβηλον τοῦ διαβόλου κατασεῖσαι πλεονεξίαν, καὶ δουλείας μὲν ἀπαλλάξαι τῆς οὕτω βλαβερωτάτης καὶ μυσαρωτάτης τοὺς ἐπὶ τῆς γῆς, ἀποφῆναι δὲ λοιπὸν τῆς ἀρετῆς ἐργάτας. Ὅτι δὲ τοῦτο οὕτω μέγα καὶ πολύευκτον ἀγαθὸν ὑπάρξειν ἔμελλε κατὰ καιροὺς τοῖς ἐπὶ τῆς γῆς, καθέντος ἑαυτὸν εἰς κένωσίν τε καὶ ἀνθρωπότητα τοῦ Μονογενοῦς, διὰ τῶν ἱερῶν Γραμμάτων οὐδὲν ἧττον εἰσόμεθα. Ἔχει δὲ οὕτως· Μετὰ δὲ τὰς ἡμέρας τὰς πολλὰς ἐκείνας ἐτελεύτησεν ὁ βασιλεὺς Αἰγύπτου, καὶ κατεστέναξαν οἱ υἱοὶ Ἰσραὴλ ἀπὸ τῶν ἔργων, καὶ ἐβόησαν, καὶ ἀνέβη ἡ φωνὴ αὐτῶν πρὸς τὸν Θεὸν ἀπὸ τῶν ἔργων, καὶ εἰσήκουσεν ὁ Θεὸς τῶν στεναγμῶν αὐτῶν, καὶ ἐμνήσθη ὁ Θεὸς τῆς διαθήκης αὐτοῦ πρὸς Ἀβραὰμ, καὶ Ἰσαὰκ, καὶ Ἰακώβ. Καὶ ἐπεῖδεν ὁ Θεὸς τοὺς υἱοὺς Ἰσραὴλ, καὶ ἐγνώσθη αὐτοῖς. Κατεβιάζοντο μὲν γὰρ οἱ Αἰγύπτιοι τοὺς ἐξ Ἰσραὴλ τὸν τῆς ἀναγκαίου θητείας ἐπιῤῥιπτοῦντες ζυγὸν, καὶ πικροὺς αὐτοῖς καὶ ἀφιλοικτείρμονας ἐργοδιώκτας ἐπιστήσαντες, οἳ κατώδυνον αὐτῶν τὴν ζωὴν, καθὰ γέγραπται. Οἱ δὲ ταῖς ἄγαν πλεονεξίαις πεπιεσμένοι κλαίοντες καὶ κατοιμώζοντες τῆς ἄνωθεν ἡμερότητος ἀξιοῦσθαι, λοιπὸν ἐλιπάρουν οἱ τάλανες. Ἀλλ’ ἐπεσκέπτετο Θεὸς, καὶ εἰσεῖδε, φησὶ, τοὺς υἱοὺς Ἰσραὴλ, καὶ ἐγνώσθη αὐτοῖς. Ὅτε τοίνυν ἐσμὲν ἐν ἀγνοίᾳ Θεοῦ, τότε καὶ τοῖς ἀδικοῦσιν ὑποκεισόμεθα, καὶ τοῖς τῆς ἁμαρτίας βορβόροις ἐνκυλινδούμεθα, πικροὺς καὶ ὠμοὺς τῶν τοιούτων ἔχοντες ἐπιστάτας, τοὺς ἀκαθάρτους δαίμονας. Ἕψεται δὲ καὶ πάντως τοῦ γνῶναι Θεὸν τῆς ἐλευθερίας ἡ χάρις.","english":"Therefore, it was indeed a brilliant achievement of the ineffable nature to shake off the arrogant and profane greed of the devil, to free those on earth from such harmful and abominable servitude, and to make them henceforth workers of virtue. That this great and much-desired good was destined to come at the appointed times to those on earth, when the Only-Begotten descended into kenosis and humanity, we shall learn no less from the sacred Scriptures. It goes as follows: After those many days, the king of Egypt died, and the sons of Israel groaned from their labors, and they cried out, and their voice went up to God from their works, and God heard their groans, and God remembered his covenant with Abraham, Isaac, and Jacob. And God looked upon the sons of Israel and was made known to them. For the Egyptians were oppressing the Israelites, imposing the yoke of compulsory servitude upon them, and setting over them harsh and pitiless taskmasters, who made their life full of pain, as it is written. And those who were pressed by excessive greed, weeping and lamenting, begged to be deemed worthy of mercy from above, the wretches. But God visited them, and he looked, it says, upon the sons of Israel and was made known to them. Therefore, when we are in ignorance of God, then we are subject to wrongdoers and wallow in the mire of sin, having as our bitter and cruel overseers the unclean demons. But the grace of freedom will surely follow the knowledge of God.","structure":"narrative","commentary":[{"unit":"sense","kind":"sense","basis":"text","lemma":"τῆς ἀῤῥήτου φύσεως ἀποτέλεσμα λαμπρὸν","severity":"info","text":"Cyril attributes the liberation from demonic greed to a 'brilliant achievement of the ineffable nature,' i.e., the divine nature of Christ, a key theme in his Christology.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"term","kind":"term","basis":"glossary","lemma":"κένωσιν","severity":"info","text":"The term 'kenosis' (self-emptying) here refers to the Incarnation of the Only-Begotten, a central concept in Cyril's theology of Christ's voluntary humiliation.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"scripture","kind":"scripture","basis":"text","lemma":"Μετὰ δὲ τὰς ἡμέρας τὰς πολλὰς ἐκείνας ἐτελεύτησεν ὁ βασιλεὺς Αἰγύπτου","severity":"info","text":"Cyril paraphrases Exodus 2:23-24 (LXX), recounting the death of the Egyptian king and Israel's groaning, which leads to God remembering the covenant.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"background","kind":"background","basis":"text","lemma":"τῆς διαθήκης αὐτοῦ πρὸς Ἀβραὰμ, καὶ Ἰσαὰκ, καὶ Ἰακώβ","severity":"info","text":"The covenant with the patriarchs (Abraham, Isaac, Jacob) is a typological reference to God's promises, which Cyril interprets as foreshadowing Christian salvation.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"structure","kind":"structure","basis":"text","lemma":"Ἕψεται δὲ καὶ πάντως τοῦ γνῶναι Θεὸν τῆς ἐλευθερίας ἡ χάρις","severity":"info","text":"The passage concludes with a moral application: ignorance of God leads to oppression, while knowledge of God brings freedom, linking the Exodus narrative to spiritual liberation.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"caution","kind":"caution","basis":"text","lemma":"ἀποτέλεσμα λαμπρὸν","severity":"caution","text":"The phrase 'brilliant achievement' might be read as a rhetorical flourish; Cyril's argument here is theological rather than historical, so caution is needed not to overstate the literal claim.","cites":[],"named_sources":[],"dropped_cites":[]}],"ambiguities":["The Coptic text is not provided; the Greek is the base. The phrase 'τῆς ἀῤῥήτου φύσεως' could be read as referring to the divine nature of Christ or more broadly to the Trinity; Cyril's context favors Christological interpretation."],"confidence":"high","notes":[]},{"i":385,"ref":"p385","source":"Ἀλλ’ ἐκεῖνα μὲν ἐπράττετο τυπικῶς· ἐγράφη δὲ πρὸς νουθεσίαν ἡμῶν, καθὼς γέγραπται. Καὶ ἐφ’ ἑνὸς μὲν ἔθνους τῶν ἐξ αἵματος Ἰσραὴλ ὁ τύπος. Διδάξει δ’ εὖ μάλα καὶ σαφῶς ὅτι τοῖς ἀκαθάρτοις πνεύμασι καὶ τῷ διαβόλῳ σκοπὸς, συνωθεῖν ἐπείγεσθαι τοὺς ἐπὶ γῆς εἰκαίοις ἐνιδροῦν σπουδάσμασι, καὶ τὰ σαρκὸς ἔργα πληροῦν· ἴνα μὴ σχολαῖον ἔχοντες νοῦν καὶ ἀναμύοντα πρὸς τὰ ἄνω, τὸν τῶν ὅλων εἰδεῖεν Θεόν· οὕτω τε λοιπὸν καὶ εἰς τὸ αὐτῷ δοκοῦν ἐπευθύνοντο, καὶ τῆς ἐπ’ αὐτῷ δουλείας ἀπονεύουσι ζυγόν. Ἐπειδὴ δὲ ἔνεστι τῇ ἀνθρωπείᾳ φύσει τὸ φιλελεύθερον, οὐκ ἐπαινοῦμεν ἔσθ’ ὅτε τὰ πάθη· καταμυσαττόμεθα δὲ πολλάκις ἀνανήφοντες βραχὺ, καὶ τῶν τῆς σαρκὸς ἡδονῶν τὸ ἄχαρι, τὴν ἄνωθεν καὶ παρὰ Θεοῦ διψῶμεν ἐπικουρίαν, καὶ τῆς ἀβουλήτου δουλείας οὐ μετρίαν ποιούμεθα τὴν καταβοήν. Τοῦτο, οἶμαι, ἔστι τὸ καταστενάξαι πρὸς Θεὸν τοὺς υἱοὺς Ἰσραήλ. Ἐπειδὴ δέ ἐστιν ἀγαθὸς, ἀπέστειλεν ἡμῶν Σωτῆρα καὶ Λυτρωτὴν ἐξ οὐρανοῦ τὸν Υἱὸν, ὃς γέγονε καθ’ ἡμᾶς, τουτέστιν ἄνθρωπος. Καὶ τὸ χρῆμα ἡμῖν αἰνιγματωδῶς προανεφώνει πάλιν τὸ Γράμμα τὸ ἱερόν. Ἔφη γὰρ οὕτως· Καὶ Μωσῆς ἧν ποιμαίνων τὰ πρόβατα Ἰοθὸρ τοῦ πενθεροῦ αὐτοῦ τοῦ ἱερέως Μαδιάμ· καὶ ἦγε τὰ πρόβατα εἰς τὴν ἔρημον, καὶ ἦλθεν εἰς τὸ ὄρος τοῦ Θεοῦ Χορέβ. Καὶ ὤφθη αὐτῷ ἄγγελος Κυρίου ἐν φλογὶ πυρὸς ἐκ τοῦ βάτου. Καὶ ὁρᾷ ὅτι ὁ βάτος κατακαίεται πυρὶ, ὁ δὲ βάτος οὐ κατεκαίετο. Εἶπε δὲ Μωσῆς· Παρελθὼν ὄψομαι τὸ ὅραμα τὸ μέγα τοῦτο, ὅτι οὐ κατακαίεται ὁ βάτος. Ὡς δὲ εἶδε Κύριος ὅτι προσάγει ἰδεῖν, ἐκάλεσεν αὐτὸν ὁ Κύριος ἐκ τοῦ βάτου λέγων· Μωσῆ, Μωσῆ. Ὁ δὲ εἶπε·","english":"But those things were done typologically; they were written for our admonition, as it is written. And the type pertains to one nation, those of the blood of Israel. It will teach well and clearly that the unclean spirits and the devil have as their aim to press those on earth to hasten to settle on vain pursuits and to fulfill the works of the flesh, so that, not having a mind at leisure and aspiring toward the heights, they might not know the God of all; and thus they are directed according to his will and bear the yoke of servitude to him. Since the love of freedom is inherent in human nature, we do not always approve of the passions; but we often abhor them, recovering a little, and we thirst for the ungraciousness of the pleasures of the flesh, for assistance from above and from God, and we make no small outcry against unwilling servitude. This, I think, is what it means for the sons of Israel to groan to God. And since he is good, he sent us a Savior and Deliverer from heaven, the Son, who became like us, that is, a man. And the sacred text again foretold this to us enigmatically. For it spoke thus: And Moses was shepherding the sheep of Jothor, his father-in-law, the priest of Midian; and he led the sheep into the wilderness, and came to the mountain of God, Choreb. And an angel of the Lord appeared to him in a flame of fire from the bush. And he sees that the bush is burned by fire, but the bush was not consumed. And Moses said: Passing by, I will see this great vision, that the bush is not consumed. And when the Lord saw that he was approaching to see, the Lord called him from the bush, saying: Moses, Moses. And he said:","structure":"narrative","commentary":[{"unit":"sense","kind":"sense","basis":"text","lemma":"τυπικῶς","severity":"info","text":"Cyril introduces the typological reading: the events described are types (τύποι) prefiguring later realities, not merely historical accounts.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"scripture","kind":"scripture","basis":"text","lemma":"Καὶ Μωσῆς ἧν ποιμαίνων τὰ πρόβατα Ἰοθὸρ τοῦ πενθεροῦ αὐτοῦ τοῦ ἱερέως Μαδιάμ","severity":"info","text":"Cyril quotes Exodus 3:1-4, the account of Moses and the burning bush, as a typological foreshadowing of Christ the Savior.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"background","kind":"background","basis":"text","lemma":"Ἰοθὸρ","severity":"info","text":"Jothor (Jethro) is Moses' father-in-law, a priest of Midian. The detail grounds the narrative in the Exodus account, which Cyril reads as a type.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"structure","kind":"structure","basis":"text","lemma":"Ἐπειδὴ δέ ἐστιν ἀγαθὸς, ἀπέστειλεν ἡμῶν Σωτῆρα καὶ Λυτρωτὴν ἐξ οὐρανοῦ τὸν Υἱὸν","severity":"info","text":"Cyril transitions from the typological interpretation of Israel's groaning to the Christological fulfillment: God sends the Son as Savior and Deliverer.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"reception","kind":"reception","basis":"text","lemma":"τὸ Γράμμα τὸ ἱερόν","severity":"info","text":"Cyril refers to the sacred text (τὸ Γράμμα τὸ ἱερόν) as foretelling Christ enigmatically, reflecting the Alexandrian exegetical tradition of finding deeper spiritual meanings.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"caution","kind":"caution","basis":"text","lemma":"τῆς σαρκὸς ἡδονῶν τὸ ἄχαρι","severity":"caution","text":"The phrase 'the ungraciousness of the pleasures of the flesh' is ambiguous: it may mean the lack of grace in fleshly pleasures or their unpleasantness. The translation opts for the latter.","cites":[],"named_sources":[],"dropped_cites":[]}],"ambiguities":["The phrase 'τῆς σαρκὸς ἡδονῶν τὸ ἄχαρι' could be read as 'the gracelessness' or 'the unpleasantness' of fleshly pleasures; the English draft takes the latter sense.","The identity of 'the Lord' calling Moses from the bush is ambiguous in the Greek: it could be the angel or God; Cyril assumes it is the Lord (Κύριος)."],"confidence":"high","notes":[]},{"i":386,"ref":"p386","source":"Τί ἐστι; Καὶ εἶπε· Μὴ ἐγγίσῃς ὧδε. Λῦσον τὸ ὑπόδημα ἐκ τῶν ποδῶν σου, ὁ γὰρ τόπος ἐν ᾧ σὺ ἕστηκας, γῆ ἁγία ἐστί. Καὶ εἶπεν αὐτῷ· Ἐγώ εἰμι ὁ Θεὸς τοῦ πατρός σου, ὁ Θεὸς Ἀβραὰμ, καὶ ὁ Θεὸς Ἰσαὰκ, καὶ ὁ Θεὸς Ἰακώβ. Ἀπέστρεψε δὲ Μωσῆς τὸ πρόσωπον αὐτοῦ· εὐλαβεῖτο γὰρ καταβλέψαι ἐνώπιον τοῦ Θεοῦ. Νόμον μὲν γὰρ εἰς βοήθειαν ἔδωκεν ὁ Θεὸς, κατὰ τὴν τοῦ προφήτου φωνὴν (προαπέφηνε γὰρ οἰκονομικῶς Μωσέα παιδαγωγὸν), μονονουχὶ δὲ πρὸς ἀνάδειξιν τῶν τελειοτέρων ἐποιεῖτο τὴν σκιάν· πλὴν ὅτι κατὰ καιροὺς ἀναβλέψειν ἔμελλεν ἡ ἀλήθεια. Καὶ τέλος ἦν τῆς παιδαγωγίας, τὸ Χριστοῦ μυστήριον, ὅπερ διὰ τῆς ὀπτασίας εὖ μάλα κατεπαιδεύετο. Φυτὸν μὲν γὰρ ὁ βάτος ἐστὶ θαμνοειδές τε καὶ ἄκαρπον, καὶ ἀκάνθαις ὀλίγα παραχωροῦν. Πολλὴ δὲ αὐτὸν περιεχεῖτο φλόξ. Ἐν εἴδει γὰρ πυρὸς ἅγιος ἄγγελος ἐπλήρου τὸ χρῆμα· καὶ ἦρτο μὲν, ὑψοῦ δὲ λίαν ἡ φλὸξ, ἠδίκει δὲ ὅλως τὸν ἐν ᾧ πέφηνε βάτον, οὐδέν. Ἀνόσιον ἀληθῶς καὶ πέρα λόγου παντὸς τὸ δρώμενον ἦν. Πῦρ ἀκάνθαις συμβαῖνον καὶ ἡμεροτάτοις αὐτὴν περιθάλπον προσβολαῖς, μονονουχὶ τῆς ἐμφύτου δυνάμεως κατημεληκὸς, καὶ ῥᾴθυμον κομιδῇ τοῖς φθείρεσθαι δυναμένοις ἐνιζηκός. Τοιγάρτοι Μωσῆς ὁ θεσπέσιος κατατεθήπει τὴν ὄψιν. Τίς οὖν ὁ λόγος; Πυρὶ τὴν θείαν παρεικάζει φύσιν τὸ ἰερὸν Γράμμα, διά τοι τὸ παναλκὲς, καὶ τὸ παντὸς δύνασθαι καταθλεῖν εὐκόλως, ξύλοις καὶ πόαις ταῖς ἐν ἀγρῷ τὸν ἀπὸ γῆς ἄνθρωπον. Τοιγάρτοι φησὶ, ποτὲ μέν· Ὁ Θεὸς ἡμῶν πῦρ καταναλίσκον ἐστίν· ποτὲ δὲ αὖ· Ἄνθρωπος ὡσεὶ χόρτος· αἱ ἡμέραι αὐτοῦ, ὡσεὶ ἄνθος τοῦ ἀγροῦ, οὕτως ἐξανθήσει.","english":"What is this? And He said, \"Do not come near here. Untie the sandal from your feet, for the place where you stand is holy ground.\" And He said to him, \"I am the God of your father, the God of Abraham, and the God of Isaac, and the God of Jacob.\" And Moses turned away his face, for he was reverent, not daring to look upon God. For God gave the Law as a help, according to the voice of the prophet (for He had already providentially appointed Moses as a tutor), and He was making the shadow almost as a display of the more perfect things, except that in due time the truth was to come to light. And the end of the tutelage was the mystery of Christ, which was well taught through the vision. For the bush is a shrubby and fruitless plant, yielding little to thorns. And a great flame surrounded it. For in the form of fire a holy angel filled the thing, and the flame was raised very high, but it did no harm at all to the bush in which it appeared. Truly, the occurrence was impious and beyond all description. Fire coming upon thorns and cherishing them with the gentlest touches, almost neglecting its innate power and settling lazily upon things capable of being destroyed. So the inspired Moses was amazed at the sight. What then is the meaning? Holy Scripture likens the divine nature to fire, because of its all-powerful quality and its ability easily to consume everything, like wood and field grasses, the man from the earth. Therefore it says at one time, \"Our God is a consuming fire,\" and at another, \"Man is like grass; his days are like the flower of the field, so he will bloom.","structure":"narrative","commentary":[{"unit":"sense","kind":"sense","basis":"text","lemma":"Μὴ ἐγγίσῃς ὧδε. Λῦσον τὸ ὑπόδημα ἐκ τῶν ποδῶν σου","severity":"info","text":"Cyril interprets the command to remove sandals as a symbol of preparing for holy ground, linking it to the transition from Law to the mystery of Christ.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"term","kind":"term","basis":"glossary","lemma":"βάτος","severity":"info","text":"The 'bush' (βάτος) is described as shrubby and fruitless, yielding little to thorns. Cyril uses this to typify the Old Law as a preliminary shadow of the fuller revelation in Christ.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"scripture","kind":"scripture","basis":"text","lemma":"Ὁ Θεὸς ἡμῶν πῦρ καταναλίσκον ἐστίν","severity":"info","text":"Cyril cites a scriptural phrase likening God to a consuming fire, possibly echoing Deuteronomy 4:24 or similar passages, to illustrate divine power.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"scripture","kind":"scripture","basis":"text","lemma":"Ἄνθρωπος ὡσεὶ χόρτος· αἱ ἡμέραι αὐτοῦ, ὡσεὶ ἄνθος τοῦ ἀγροῦ","severity":"info","text":"This citation compares human life to grass and a field flower, likely from Psalm 102:15 LXX or Isaiah 40:6-7, emphasizing human fragility before divine fire.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"background","kind":"background","basis":"external","lemma":"πῦρ καταναλίσκον","severity":"info","text":"The image of God as consuming fire is rooted in Old Testament theophanies (e.g., Exodus 3:2-4) and was a common patristic trope for divine transcendence and purifying power.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"reception","kind":"reception","basis":"external","lemma":"Μωσῆς ... εὐλαβεῖτο γὰρ καταβλέψαι ἐνώπιον τοῦ Θεοῦ","severity":"info","text":"Cyril's emphasis on Moses' reverent turning away reflects a widespread patristic motif (e.g., Gregory of Nyssa, Life of Moses) that underscores the ineffability of divine vision.","cites":[],"named_sources":[],"dropped_cites":[]}],"ambiguities":["The phrase 'προαπέφηνε γὰρ οἰκονομικῶς Μωσέα παιδαγωγὸν' could be read as either 'He had already providentially appointed Moses as a tutor' or 'He had already revealed Moses as a tutor in a providential manner'; the translation takes the former.","The identity of the 'holy angel' in the fire is ambiguous; Cyril may be allegorizing the burning bush as an angelic presence, but the text does not specify."],"confidence":"high","notes":[]},{"i":387,"ref":"p387","source":"Ἀλλ’ ὥσπερ ἐστὶν οὐ φορητὸν ἀκάνθαις τὸ πῦρ, οὕτω καὶ θεότης ἀνθρωπότητι. Πλὴν ἐν Χριστῷ συνέβη καὶ γέγονεν οἰστή. Κατῴκηκε γὰρ ἐν αὐτῷ πᾶν τὸ πλήρωμα τῆς θεότητος σωματικῶς, καθὰ καὶ ὁ σοφὸς μεμαρτύρηκε Παῦλος. Καὶ ὁ φῶς οἰκῶν ἀπρόσιτον, τουτέστι Θεὸς, τῷ ἐκ παρθένου ναῷ κατηυλίζετο, καθεὶς ἑαυτὸν εἰς ἀξιάγαστον ἡμερότητα, καὶ οἱονεὶ περιστέλλων τὴν ἄκρατον τῆς ἰδίας φύσεως προσβολὴν, ἵνα γένηται χώρητος, καθάπερ ἀμέλει καὶ ἀκάνθας τὸ πῦρ. Ὅτι δὲ τὸ φθείρεσθαι πεφυκὸς, τουτέστι, τὴν σάρκα φθορᾶς ἀπετέλει κρείττονα, διαδείξειεν ἂν αἰνιγματωδῶς τὸ ἐπὶ τῷ βάτῳ πῦρ ἀδιαλώβητον παντελῶς τηρῆσαν τὸ ξύλον. Ὅτι δὴ τὸν ἴδιον ἐζωποίει ναὸν, καὶ ἄφθαρτον ἀπετέλει καὶ θανάτου κρείττονα, ζωὴ κατὰ φύσιν ὑπάρχων ὁ ἐκ Θεοῦ Λόγος, πῶς ἂν ἐνδοιάσειέ τις; Ἐφείδετο τοίνυν τῆς ἀκάνθης τὸ πῦρ, καὶ οἰστὴ γέγονεν ἡ φλὸξ σμικρῷ καὶ ἀσθενεστάτῳ ξύλῳ. Κεχώρηκε γὰρ, ὡς ἔφην, θεότης ἀνθρωπότητι. Καὶ τοῦτο γέγονεν ἐν Χριστῷ τὸ μυστήριον. Κατῴκηκε δὲ καὶ ἐν ἡμῖν ὁ τοῦ Θεοῦ Λόγος, οὐ ποινὰς αἰτῶν, οὐ δίκας εἰσπραττόμενος, ἀλλὰ χρησταῖς καὶ ἡμεροτάταις περιαστράπτων προσβολαῖς. Ὡς γὰρ αὐτός πού φησιν, Οὐκ ἀπέστειλεν ὁ Θεὸς τὸν Υἱὸν εἰς τὸν κόσμον, ἵνα κρίνῃ τὸν κόσμον, ἀλλ’ ἵνα σωθῇ ὁ κόσμος δι’ αὐτοῦ. Οὐ κατεκαίετο τοίνυν ὁ βάτος περιεχομένης αὐτῷ τῆς φλογός. Οὐ γὰρ ἐξῃτήμεθα δίκας τῶν ἡμαρτημένων, καθάπερ ἔφην ἀρτίως· περιλάμπει δὲ μᾶλλον ἡμᾶς ὁ Χριστὸς διὰ τοῦ ἁγίου Πνεύματος, καὶ ἔστιν ἐν ἡμῖν δι’ αὐτοῦ, καὶ ἐν αὐτῷ κράξομεν, Ἀββᾶ ὁ Πατήρ.","english":"But just as fire is not bearable to thorns, so also divinity is not bearable to humanity. Yet in Christ it came to pass and became bearable. For the whole fullness of the divinity dwelt in him bodily, as the wise Paul also testified. And He who dwells in unapproachable light, that is, God, took up lodging in the temple from the virgin, lowering himself to an admirable gentleness, and, as it were, veiling the undiluted impact of his own nature, so that he might become containable, just as, of course, fire is to thorns. And that he rendered the flesh, which is naturally subject to corruption, superior to corruption, the fire on the bush, which kept the wood completely unharmed, would indicate enigmatically. For that he was giving life to his own temple, and rendering it incorrupt and superior to death, being by nature life, the Word from God—how could anyone doubt? Therefore, the fire spared the thorn bush, and the flame became bearable to a small and very weak piece of wood. For, as I said, divinity has been contained by humanity. And this mystery came to pass in Christ. And the Word of God has also dwelt in us, not demanding penalties, not exacting punishments, but shining upon us with kind and most gentle impacts. For as he himself says somewhere, God did not send the Son into the world to judge the world, but that the world might be saved through him. Therefore, the bush was not burned up, with the flame encompassing it. For we were not required to pay penalties for our sins, as I just said; rather, Christ shines upon us through the Holy Spirit, and is in us through him, and in him we cry out, \"Abba, Father.","structure":"narrative","commentary":[{"unit":"sense","kind":"sense","basis":"text","lemma":"οἰστή","severity":"info","text":"Cyril plays on the rare adjective οἰστή (bearable, containable) to express the paradox of divinity dwelling in humanity, a key Christological point.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"scripture","kind":"scripture","basis":"text","lemma":"ὁ σοφὸς μεμαρτύρηκε Παῦλος","severity":"info","text":"Cyril refers to Paul as 'the wise Paul' and likely alludes to Colossians 2:9 (the whole fullness of divinity dwelling bodily) or a similar Pauline passage.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"scripture","kind":"scripture","basis":"text","lemma":"Οὐκ ἀπέστειλεν ὁ Θεὸς τὸν Υἱὸν...","severity":"info","text":"Cyril quotes a saying of Christ not found verbatim in the canonical Gospels; it echoes John 3:17 or a similar salvific mission statement, possibly from a liturgical source.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"background","kind":"background","basis":"text","lemma":"βάτος","severity":"info","text":"The burning bush (βάτος) from Exodus 3:2-3 is the Old Testament type Cyril interprets: the fire that does not consume the bush prefigures the Incarnation, where divinity does not destroy Christ's humanity.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"structure","kind":"structure","basis":"text","lemma":"Κατῴκηκε... ἐν ἡμῖν","severity":"info","text":"Cyril shifts from Christological to soteriological application: the Word dwells in believers not punitively but salvifically, mirroring the Incarnation's pattern.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"reception","kind":"reception","basis":"text","lemma":"Ἀββᾶ ὁ Πατήρ","severity":"info","text":"The cry 'Abba, Father' (Romans 8:15, Mark 14:36) is used liturgically; Cyril here applies it to the believer's prayer through the Holy Spirit, linking Christological mystery to Christian worship.","cites":[],"named_sources":[],"dropped_cites":[]}],"ambiguities":["The phrase 'ὁ σοφὸς μεμαρτύρηκε Παῦλος' may refer to a specific Pauline verse (e.g., Colossians 2:9) but Cyril does not cite it exactly; the quotation of Christ's words is not verbatim from the canonical Gospels, possibly from a variant tradition or paraphrase."],"confidence":"high","notes":[]},{"i":388,"ref":"p388","source":"Κατατεθηπὼς δὲ τὴν ὄψιν ὁ μακάριος Μωσῆς, προσετίθει λοιπὸν ἐκεῖνο, λέγων· Παρελθὼν ὄψομαι τὸ ὄραμα τοῦτο τὸ μέγα, τί ὅτι οὐ κατακαίεται ὁ βάτος. Ἀλλ’ εἴργει λέγων εὐθὺς ὁ μακάριος ἄγγελος ὡς ἐκ προσώπου τοῦ Θεοῦ· Μὴ ἐγγίσῃς ὦδε· λῦσαι τὸ ὑπόδημα ἐκ τῶν ποδῶν σου. Ὁ γὰρ τόπος ἐν ᾧ σὺ ἕστηκας, γῆ ἁγία ἐστί. Τὴν ἕρημον τὴν ἄνυδρον, τὴν ἀκανθοτόκον, ἐν ᾗ καὶ ὁ βάτος, γῆν ἁγίαν ἀποκαλεῖ. Χῶρος δὲ ἅπα, ἅγιος ἐν ᾧπερ ἂν εἴη Χριστός. Εὖ δὲ δὴ λίαν καὶ ἐν ἐρήμῳ φαίνεται, τύπον ἐπεχούσῃ τῆς ἐξ ἐθνῶν ἐκκλησίας, πρὸς ἢν καὶ ὁ λόγος φησὶν ἱερός· Εὐφράνθητι, ἔρημος διψῶσα· ἀγαλλιάσθω ἔρημος, καὶ ἀνθείτω ὡς κρίνον. Ὑπισχνεῖτο δέ που καὶ ὁ Θεὸς, ποιήσειν τὴν ἔρημον εἰς ἔλη, καὶ τὴν διψῶσαν γῆν ἐν ὑδραγωγοῖς. Πεπλεόνακε γὰρ ἐφ’ ἡμᾶς τοὺς ἐξ ἐθνῶν κεκλημένους τοῦ Σωτῆρος ἡ χάρις, καὶ ποταμὸς οἷά τις τοῖς ἄνωθεν ἐπικλύζων νάμασι καταμεθύσκει πλουσίως. Τοῦτό τοι καὶ ὁ θεσπέσιος ἡμῖν Δαβίδ· Ἔθετο ποταμοὺς εἰς ἔρημον, καὶ γῆν καρποφόρον εἰς ἅλμην ἀπὸ κακίας τῶν ἐνοικούντων ἐν αὐτῇ. Ἐν ἐρήμῳ τοίνυν ὁ βάτος, καὶ ἁγία λοιπὸν ἡ τοῦτον ἔχουσα γῆ, καὶ ἱερὰ τῷ Θεῷ. Καὶ προσιὼν ὁ Μωσῆς ἀνακόπτεται, καὶ τοῦ ποδὸς ἀναλύειν προστάττεται τὸ ὑπόδημα. Νεκρότητος δὲ καὶ φθορᾶς τὸ χρῆμα σημεῖον, εἴπερ ἐστὶ πᾶν ὑπόδημα ζώου λείψανον τεθνειῶτος ἤδη καὶ κατεφθαρμένου. Ἀπρόσιτος οὖν ὁ Χριστὸς τοῖς ἐν νόμῳ, καὶ τῇ παιδαγωγικῇ λατρείᾳ. Προαπονίζεσθαι γὰρ ἀνάγκη τὸν μολυσμὸν, καὶ τὸν ἐκ τῆς ἁμαρτίας προαποτρίβεσθαι ῥῦπον. Καὶ ἔστιν ἀμήχανον, αἷμα ταύρων ἀφαιρεῖν ἁμαρτίαν. Δικαιοῦται γὰρ οὐδεὶς ἐν νόμῳ.","english":"Having been struck with awe at the sight, the blessed Moses then added this, saying: \"I will pass by and see this great vision, why the bush is not consumed.\" But immediately the blessed angel, speaking as from the face of God, restrains him, saying: \"Do not approach here; loose the sandal from your feet. For the place where you stand is holy ground.\" He calls the waterless desert, which bears thorns and in which the bush is, holy ground. Every place is holy in which Christ is. And it appears very fittingly in a desert, which serves as a type of the church from the Gentiles, to which the sacred word says: \"Rejoice, thirsty desert; let the desert exult and bloom like a lily.\" And God somewhere promised to turn the desert into marshes and the thirsty land into places with water channels. For the grace of the Savior has abounded upon us who are called from the Gentiles, and like a river flooding from above with streams, it richly intoxicates. This also the inspired David says to us: \"He set rivers in the desert, and turned fruitful land into salt water because of the wickedness of its inhabitants.\" So the bush is in the desert, and the ground that holds it is holy and sacred to God. And as Moses approaches, he is checked and ordered to remove the sandal from his foot. This is a sign of deadness and corruption, since every sandal is the remnant of an animal already dead and decayed. Therefore Christ is inaccessible to those under the law and under the pedagogical worship. For it is necessary to wash away the defilement and rub off the filth from sin beforehand. And it is impossible for the blood of bulls to remove sin. For no one is justified under the law.","structure":"narrative","commentary":[{"unit":"scripture","kind":"scripture","basis":"text","lemma":"Παρελθὼν ὄψομαι τὸ ὄραμα τοῦτο τὸ μέγα, τί ὅτι οὐ κατακαίεται ὁ βάτος","severity":"info","text":"Cyril paraphrases Exodus 3:3, where Moses says he will turn aside to see the burning bush. The wording is adapted to Cyril's exegetical purpose.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"scripture","kind":"scripture","basis":"text","lemma":"Μὴ ἐγγίσῃς ὦδε· λῦσαι τὸ ὑπόδημα ἐκ τῶν ποδῶν σου. Ὁ γὰρ τόπος ἐν ᾧ σὺ ἕστηκας, γῆ ἁγία ἐστί","severity":"info","text":"Cyril cites the angel's command to Moses, which is not a direct biblical quotation but a conflation of Exodus 3:5 and the motif of holy ground from Exodus 3:5.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"scripture","kind":"scripture","basis":"text","lemma":"Εὐφράνθητι, ἔρημος διψῶσα· ἀγαλλιάσθω ἔρημος, καὶ ἀνθείτω ὡς κρίνον","severity":"info","text":"Cyril quotes an unidentified scriptural passage, possibly from a prophetic book or a liturgical text, urging the desert to rejoice. The source is not in the canonical Old Testament as known.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"scripture","kind":"scripture","basis":"text","lemma":"Ἔθετο ποταμοὺς εἰς ἔρημον, καὶ γῆν καρποφόρον εἰς ἅλμην ἀπὸ κακίας τῶν ἐνοικούντων ἐν αὐτῇ","severity":"info","text":"Cyril attributes this to David (the Psalms), but the verse is not found in the Septuagint Psalter. It may be a paraphrase or a citation from a lost or apocryphal psalm.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"background","kind":"background","basis":"text","lemma":"ὑπόδημα","severity":"info","text":"Cyril interprets the removal of sandals as a sign of deadness and corruption, since sandals are made from the hide of a dead animal. This reflects a symbolic reading common in Alexandrian exegesis.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"reception","kind":"reception","basis":"text","lemma":"ἀκανθοτόκον","severity":"info","text":"Cyril's typology of the desert as the church from the Gentiles and the bush as Christ is a distinctive allegorical reading of the burning bush narrative, influential in later Christian exegesis.","cites":[],"named_sources":[],"dropped_cites":[]}],"ambiguities":["The scriptural citations attributed to David and the unidentified 'sacred word' are not directly traceable to the Septuagint; they may be paraphrases or from non-canonical sources.","The phrase 'γῆ ἁγία' (holy ground) is applied to the desert, which Cyril interprets as a type of the Gentile church, but the exact referent in the Exodus narrative is ambiguous."],"confidence":"high","notes":[]},{"i":389,"ref":"p389","source":"Κατηργημένης δὲ οὔπω τῆς ἁμαρτίας, ἰσχύειν ἀνάγκη τὴν φθορὰν, καὶ κατακρατεῖν τῶν μεμολυσμένων ἔτι τὸν θάνατον. Δεῖ δὴ οὖν ἄρα τοὺς ἰδεῖν ἐθέλοντας τὸ Χριστοῦ μυστήριον, τὴν ἐν τύποις καὶ σκιαῖς προαποθέσθαι λατρείαν, τὴν μήτε φθορᾶς, μήτε ἁμαρτίας κρείττονα. Συνήσει γὰρ τότε, καὶ εἰς τὴν ἁγίαν εἰσβήσεται γῆν, τουτέστι, τὴν Ἐκκλησίαν. Ὅτι γὰρ οἱ τῆς κατὰ νόμον λατρείας οὐκ ἐξιστάμενοι κεκράτηνται τῇ φθορᾷ, σαφηνιεῖ λέγων αὐτὸς ὁ Χριστός· Ἀμὴν, ἀμὴν λέγω ὑμῖν, ἐὰν μὴ φάγητε τὴν σάρκα τοῦ Υἱοῦ τοῦ ἀνθρώπου, καὶ πίητε αὐτοῦ τὸ αἷμα, οὐκ ἔχετε ζωὴν ἐν ἑαυτοῖς. Τοῦτο δὲ ἦν τὸ μυστήριον, οὐ παρὰ τοῖς ἐν νόμῳ ποθὲν, ἀλλὰ παρὰ τοῖς τὴν πίστιν ἐκδεδεγμένοις, καὶ ἐν Χριστῷ δεδικαιωμένοις, καὶ τὴν ἀμείνω τῆς νομικῆς καταπλουτοῦσι παίδευσιν, φημὶ δὲ τὴν εὐαγγελικήν. Ὑπὸ φθορὰν οὖν ἄρα καὶ οἶον ἐν νόμῳ τὴν τοῦ θανάτου μητέρα, φημὶ δὴ τὴν ἁμαρτίαν, οὔπω διὰ πίστεως ἀποφορτισάμενοι, καὶ μακρὰν οἱ τοιοίδε Χριστοῦ. Εἰ δὲ βουληθεῖεν ἀπολύσασθαι τὸ ὑπόδημα, τουτέστι, τὴν φθορὰν, τὴν δικαιοῦν οὐκ ἰσχύουσαν, καὶ τὴν ζωοποιὸν ἀληθῶς προσιέμενοι χάριν, ἐγγιοῦσι τότε τῷ δικαιοῦντι τὸν ἀσεβῆ, τουτέστι Χριστῷ, δι’ οὗ καὶ μεθ’ οὗ τῷ Πατρὶ ἡ δόξα, σὺν ἁγίῳ Πνεύματι εἰς τοὺς αἰῶνας τῶν αἰώνων. Ἀμήν.","english":"Since sin has not yet been abolished, corruption must necessarily prevail and death must still hold sway over those who are defiled. Therefore, those who wish to see the mystery of Christ must first set aside the worship in types and shadows, which is not superior to either corruption or sin. For then they will understand and enter into the holy land, that is, the Church. For that those who do not depart from the worship according to the law are held by corruption, Christ Himself will make clear, saying: \"Truly, truly I say to you, unless you eat the flesh of the Son of Man and drink His blood, you have no life in yourselves.\" This was the mystery, not desired by those under the law, but by those who have received the faith and been justified in Christ, and who possess the better instruction than the legal, I mean the evangelical. Therefore, those who are under corruption and, as it were, under the law, the mother of death, I mean sin, not yet having unburdened themselves through faith, are far from Christ. But if they should wish to remove the sandal, that is, corruption, which is unable to justify, and truly accept the life-giving grace, then they will approach the one who justifies the impious, that is, Christ, through whom and with whom glory is to the Father, together with the Holy Spirit, unto the ages of ages. Amen.","structure":"narrative","commentary":[{"unit":"sense","kind":"sense","basis":"text","lemma":"Κατηργημένης δὲ οὔπω τῆς ἁμαρτίας","severity":"info","text":"Cyril argues that sin's persistence entails corruption and death, framing the law as a stage to be surpassed for the mystery of Christ.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"scripture","kind":"scripture","basis":"text","lemma":"Ἀμὴν, ἀμὴν λέγω ὑμῖν, ἐὰν μὴ φάγητε τὴν σάρκα τοῦ Υἱοῦ τοῦ Ἀνθρώπου, καὶ πίητε αὐτοῦ τὸ αἷμα, οὐκ ἔχετε ζωὴν ἐν ἑαυτοῖς","severity":"info","text":"Cyril quotes John 6:53, applying it to contrast the law's insufficiency with the Eucharist as the mystery of Christ.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"term","kind":"term","basis":"glossary","lemma":"ὑπόδημα","severity":"info","text":"Cyril interprets 'sandal' (ὑπόδημα) as a symbol of corruption, which must be removed to approach Christ, echoing the Exodus narrative of holy ground.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"background","kind":"background","basis":"text","lemma":"τὴν ἁγίαν γῆν, τουτέστι, τὴν Ἐκκλησίαν","severity":"info","text":"Cyril identifies the 'holy land' with the Church, a typological reading common in Alexandrian exegesis, linking the Exodus theophany to Christian ecclesiology.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"structure","kind":"structure","basis":"text","lemma":"Δεῖ δὴ οὖν ἄρα","severity":"info","text":"This inferential phrase marks a logical transition: from the condition of sin to the necessity of abandoning the law for the mystery of Christ.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"reception","kind":"reception","basis":"text","lemma":"Ἀμήν","severity":"info","text":"The concluding 'Amen' signals a liturgical or doxological close, typical of Cyril's homiletic style, reinforcing the passage's catechetical function.","cites":[],"named_sources":[],"dropped_cites":[]}],"ambiguities":["The phrase 'τὴν μήτε φθορᾶς, μήτε ἁμαρτίας κρείττονα' could be read as 'not superior to corruption or sin' (as in the draft) or 'not stronger than corruption or sin'; the sense of 'κρείττονα' as 'superior' is preferred in context."],"confidence":"high","notes":[]},{"i":390,"ref":"p390","source":"ΓΛΑΦΥΡΩΝ ΕΙΣ ΤΗΝ ΕΞΟΔΟΝ ΒΙΒΛΙΟΝ Β.\n\nΠερὶ τῆς θυσίας τοῦ ἀμνοῦ.\n\nα. Ὅτι οὖν ἐν Χριστῷ δὴ καὶ μόνῳ τὸ τοῦ θανάτου διαδιδράσκομεν κράτος, καὶ ὡς ὁ σοφὸς ἡμῖν διαγέγραφε μαθητὴς, Οὐκ ἔστιν ὄνομα ὑπὸ τὸν οὐρανὸν τὸ δεδομένον ἀνθρώποις, ἐν ᾦ δεῖ σωθῆναι ἡμᾶς, ἀναμάθοι τις ἂν καὶ καθ’ ἑτέρους πολλοὺς, εἴπερ ἕλοιτο, τρόπους. Μυρίαι γὰρ ὅσαι παρά γε τῇ θεοπνεύστῳ Γραφῇ λαμπραὶ καὶ διαφανεῖς εἰκόνες, τὴν τοῦ μυστηρίου δύναμιν ἀπαστράπτουσι. Φέρε δὴ οὖν τὰ εἰς τοῦτο χρήσιμα συναγείροντες, καὶ διὰ τῶν ἐφεξῆς δεικνύωμεν. Παρῆλθον μὲν εἰς μέσον Μωσῆς τε καὶ Ἀαρών· ἀφικόμενοι δὲ πρὸς Φαραὼ διαῤῥήδην ἔφασκον· Τάδε λέγει Κύριος ὁ Θεὸς Ἰσραήλ· Ἐξαπόστειλον τὸν λαόν μου, ἵνα μοι ἑορτάσωσιν ἐν τῇ ἐρήμῳ. Καὶ εἶπε Φαραὼ, Καὶ τίς ἐστιν οὗ εἰσακούσομαι τῆς φωνῆς αὐτοῦ, ὥστε ἐξαποστεῖλαι τοὺς υἱοὺς Ἰσραήλ; Οὐκ οἶδα τὸν Κύριον, καὶ τὸν Ἰσραὴλ οὐκ ἐξαποστελῶ. Καὶ λέγουσιν αὐτῷ· Ὁ Θεὸς τῶν Ἑβραίων προσκέκληται ἡμᾶς. Πορευσόμεθα οὖν ὁδὸν ἡμερῶν τριῶν, ὅπως θύσωμεν τῷ Θεῷ ἡμῶν, μή ποτε συναντήσοι ἡμῖν θάνατος, ἢ φόνος. Καὶ εἶπεν αὐτοῖς ὁ βασιλεὺς Αἰγύπτου· Διὰ τί, Μωσῆ καὶ Ἀαρὼν, διαστρέφετε τὸν λαόν μου ἀπὸ τῶν ἔργων; Ἀπέλθετε ἕκαστος ὑμῶν εἰς τὰ ἔργα αὐτοῦ. Διαβολικῆς γὰρ ὢν ἔμπλεως ἀπονοίας ὁ ἀπόπληκτος Φαραὼ, τίς ὁ Ἑβραίων Θεὸς οὐκ εἰδέναι φησίν.","english":"Glaphyra on Exodus, Book 2.\n\nOn the Sacrifice of the Lamb.\n\n1. That we escape the power of death in Christ and in Christ alone, and that, as the wise disciple has written for us, \"There is no name under heaven given to men by which we must be saved,\" one might learn also in many other ways, if one should choose. For countless are the bright and transparent images in the God-inspired Scripture that flash forth the power of the mystery. Come then, let us gather together what is useful for this and demonstrate it through what follows. Moses and Aaron came forward; and having arrived before Pharaoh, they said explicitly: \"Thus says the Lord, the God of Israel: 'Send forth my people, that they may hold a feast for me in the wilderness.'\" And Pharaoh said, \"And who is this whose voice I am to obey, so as to send forth the sons of Israel? I do not know the Lord, and I will not send forth Israel.\" And they said to him: \"The God of the Hebrews has summoned us. We will therefore go a journey of three days, so that we may sacrifice to our God, lest death or murder befall us.\" And the king of Egypt said to them: \"Why, Moses and Aaron, do you turn my people away from their labors? Go each of you to your own work.\" For the frenzied Pharaoh, being full of diabolical madness, says that he does not know who the God of the Hebrews is.","structure":"narrative","commentary":[{"unit":"structure","kind":"structure","basis":"text","lemma":"ΓΛΑΦΥΡΩΝ ΕΙΣ ΤΗΝ ΕΞΟΔΟΝ ΒΙΒΛΙΟΝ Β","severity":"info","text":"This heading marks the start of Book 2 of the Glaphyra on Exodus, with a new section on the sacrifice of the lamb.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"scripture","kind":"scripture","basis":"text","lemma":"Οὐκ ἔστιν ὄνομα ὑπὸ τὸν οὐρανὸν τὸ δεδομένον ἀνθρώποις, ἐν ᾦ δεῖ σωθῆναι ἡμᾶς","severity":"info","text":"Cyril quotes a saying attributed to 'the wise disciple' (likely Paul), but the exact source is not identified; it may be a paraphrase of Acts 4:12 or a lost tradition.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"scripture","kind":"scripture","basis":"text","lemma":"Τάδε λέγει Κύριος ὁ Θεὸς Ἰσραήλ· Ἐξαπόστειλον τὸν λαόν μου, ἵνα μοι ἑορτάσωσιν ἐν τῇ ἐρήμῳ","severity":"info","text":"Cyril paraphrases Exodus 5:1-3, where Moses and Aaron request Pharaoh to let Israel celebrate a feast in the wilderness.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"background","kind":"background","basis":"text","lemma":"Φαραὼ","severity":"info","text":"Pharaoh here symbolizes diabolical opposition to God's will, as Cyril explicitly calls him 'full of diabolical madness' (διαβολικῆς γὰρ ὢν ἔμπλεως ἀπονοίας).","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"term","kind":"term","basis":"text","lemma":"ἀμνοῦ","severity":"info","text":"The 'lamb' (ἀμνοῦ) in the section title prefigures Christ as the sacrificial lamb, a key typological theme in Cyril's exegesis.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"reception","kind":"reception","basis":"text","lemma":"ΓΛΑΦΥΡΩΝ","severity":"info","text":"The term 'Glaphyra' (elegant or polished comments) reflects Cyril's Alexandrian exegetical style, emphasizing allegorical and typological interpretation.","cites":[],"named_sources":[],"dropped_cites":[]}],"ambiguities":["The identity of 'the wise disciple' (ὁ σοφὸς μαθητὴς) is ambiguous; it may refer to Paul or another apostolic figure, but Cyril does not specify.","The exact scriptural source of the saying about 'no name under heaven' is unclear; it may be a loose citation or a non-canonical tradition."],"confidence":"high","notes":[]},{"i":391,"ref":"p391","source":"Ἐπειδὴ δὲ συχναῖς καὶ ἀφορήτοις πληγαῖς κατῃκίζετο, καὶ διώλετο κατὰ βραχὺ τῶν Αἰγυπτίων ἡ χώρα, τοῦτο μὲν εἰς αἷμα μεταστοιχειουμένων αὐτοῖς τῶν ὑδάτων, ἀκρίδος τε καὶ χαλάζης ἐπενηνεγμένης τῇ γῇ, σκνιπῶν, καὶ βατράχων κινουμένων, καὶ μέν τοι καὶ τριημέρου καταχεομένου σκότους, ἀνήσειν μὲν μόλις, οὐχ ἑκὼν ἐπηγγέλλετο, ἦν δὲ ἀτεράμων, καὶ μετὰ τοῦτο πάλιν δεινὸς καὶ ἀπεσκληκὼς, καὶ δυσμετακόμιστος κομιδῇ πρὸς τὸ ἑλέσθαι, φημὶ, τῆς οὕτω μακρᾶς δουλείας ἀπαλλάξαι τὸν Ἰσραήλ. Εἶτα Θεὸς ἐσκέπτετο τοῖς τῶν Αἰγυπτίων πρωτοτόκοις ἐπαφεῖναι τὸν ὀλοθρευτήν. Ἐπειδὴ δὲ ἦν ἀναγκαῖον μὴ τοῖς ἀνοσίοις γένεσι συναπολέσθαι τοὺς ἐξειλεγμένους, ἀγάπῃ τῇ διὰ τοὺς πατέρας, τὸν ἐπὶ τοῦ Πάσχα νόμον διετύπου Θεός· καὶ τὸ τοῦ Χριστοῦ μυστήριον προαποπεραίνεσθαι τῆς ὀργῆς μάλα προστέταχε. Δι’ οὗ πάλιν παρέσται νοεῖν, ὡς ἔστιν ἀμήχανον διὰ Μωσέως ἢ νόμου καταργεῖσθαι θάνατον. Ἐξίστησι δὲ τὸν ὀλοθρευτὴν τὸ τίμιον αἷμα τοῦ Χριστοῦ, καὶ ἀπαλλάττει φθορᾶς τοὺς ἡγιασμένους. Ζωὴ γάρ ἐστιν ἐκ ζωῆς, καὶ Θεὸς τῶν ὅλων, ὡς Θεὸς ἐκ Θεοῦ. Ἔφη τοίνυν ὧδε τὸ Γράμμα τὸ ἱερόν· Καὶ εἶπε Κύριος πρὸς Μωσῆν καὶ Ἀαρὼν ἐν γῇ Αἰγύπτου, λέγων· Ὁ μὴν οὗτος ὑμῖν ἀρχὴ μηνῶν, πρῶτος ὑμῖν ἐστιν ἐν τοῖς μησὶ τοῦ ἐνιαυτοῦ. Λάλησον πρὸς πᾶσαν συναγωγὴν υἱῶν Ἰσραὴλ, λέγων; Τῇ δεκάτῃ τοῦ μηνὸς τούτου λαβέτωσαν ἕκαστος πρόβατον κατ’ οἴκους πατριῶν, πρόβατον κατ’ οἰκίαν. Ἐὰν δὲ ὀλιγοστοὶ ὦσιν οἱ ἐν τῇ οἰκίᾳ, ὡς μὴ ἱκανοὺς εἶναι εἰς πρόβατον, λήψεται μεθ’ ἑαυτοῦ τὸν γείτονα τὸν πλησίον αὐτοῦ.","english":"Since the land of the Egyptians was being ravaged by frequent and unbearable plagues, and was perishing little by little—their waters being turned into blood, locusts and hail being brought upon the earth, gnats and frogs stirring, and even a three-day darkness spreading—Pharaoh, though reluctantly, promised to let them go, but he was stubborn, and after this again he was harsh and hardened, and extremely difficult to move to choose, I mean, to free Israel from such long servitude. Then God planned to send the destroyer against the firstborn of the Egyptians. But since it was necessary that the chosen ones not perish along with the impious nations, out of love for the sake of the fathers, God instituted the law concerning Passover, and commanded that the mystery of Christ be prefigured before the wrath. Through this again it will be possible to understand that it is impossible for death to be abolished through Moses or the law. The precious blood of Christ repels the destroyer and delivers the sanctified from destruction. For it is life from life, and God of all, as God from God. So the sacred text spoke thus: And the Lord said to Moses and Aaron in the land of Egypt, saying: This month shall be for you the beginning of months; it is the first for you among the months of the year. Speak to the whole assembly of the sons of Israel, saying: On the tenth of this month let each one take a sheep according to the houses of the families, a sheep per household. But if those in the household are few, so that they are not sufficient for a sheep, he shall take with him his neighbor who is near him.","structure":"narrative","commentary":[{"unit":"background","kind":"background","basis":"background","lemma":"πληγαῖς","severity":"info","text":"The plagues described (waters turned to blood, locusts, hail, gnats, frogs, three-day darkness) are an exegetical expansion of the Exodus narrative, not a direct citation. Cyril draws on Jewish and early Christian traditions that elaborated the biblical plagues.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"term","kind":"term","basis":"glossary","lemma":"ὀλοθρευτήν","severity":"info","text":"ὀλοθρευτής ('destroyer') is a key term in Cyril's typology, referring to the angel of death in Exodus 12:23, whom Cyril identifies as a type of death overcome by Christ's blood. The term appears in the LXX and is central to his anti-Jewish polemic.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"scripture","kind":"scripture","basis":"text","lemma":"Καὶ εἶπε Κύριος πρὸς Μωσῆν καὶ Ἀαρὼν","severity":"info","text":"Cyril quotes Exodus 12:1-4 LXX, which prescribes the Passover lamb selection. The citation is verbatim from the LXX, including the instruction for neighbors to share a lamb if a household is too small.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"structure","kind":"structure","basis":"text","lemma":"προαποπεραίνεσθαι","severity":"info","text":"Cyril uses προαποπεραίνεσθαι ('to be prefigured') to signal that the Passover law is a typological anticipation of Christ's mystery, a common structural move in his Glaphyra: the law prefigures the gospel.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"reception","kind":"reception","basis":"background","lemma":"Ζωὴ γάρ ἐστιν ἐκ ζωῆς","severity":"info","text":"The phrase 'life from life' echoes the Nicene Creed's 'light from light' and reflects Cyril's anti-Arian Christology. He identifies Christ's blood as life-giving, consistent with his theological emphasis on the Eucharist and incarnation.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"caution","kind":"caution","basis":"text","lemma":"ἀνήσειν μὲν μόλις","severity":"caution","text":"The Greek ἀνήσειν (future infinitive of ἀνίημι) is ambiguous: it could mean 'to let go' (of Israel) or 'to relax' (the plagues). The translation 'to let them go' is contextually plausible but not certain.","cites":[],"named_sources":[],"dropped_cites":[]}],"ambiguities":["The phrase ἀνήσειν μὲν μόλις could be read as 'he reluctantly let go' (of Israel) or 'he reluctantly relaxed' (the plagues); the translation adopts the former.","The identity of the 'chosen ones' (τοὺς ἐξειλεγμένους) is ambiguous: it may refer to the Israelites or to a typological foreshadowing of Christians."],"confidence":"high","notes":[]},{"i":392,"ref":"p392","source":"Εἶτα χρῆναι λαβεῖν ὁρισάμενος, ἐπιδιατάττει πάλιν ὁποῖον δὴ εἶναι προσήκει τὸ θῦμα, ὁπηνίκα τε καὶ ὅπως ἱερουργεῖσθαι δεήσει. Τέλειον γὰρ, φησὶν, ἄμωμον, ἐνιαύσιον ἔσται ὑμῖν, ἀπὸ τῶν ἀμνῶν καὶ ἀπὸ τῶν ἐρίφων λήψεσθε, καὶ ἔσται ὑμῖν διατετηρημένον ἕως τεσσαρεσκαιδεκάτης τοῦ μηνὸς τούτου. Καὶ σφάξουσιν αὐτὸ πᾶν τὸ πλῆθος συναγωγῆς υἱῶν Ἰσραὴλ πρὸς ἑσπέραν· καὶ λήψονται ἀπὸ τοῦ αἵματος, καὶ θήσουσιν ἐπὶ τῶν δύο σταθμῶν, καὶ ἐπὶ τὴν φλιὰν ἐν τοῖς οἴκοις ἐν οἷς φάγωσιν αὐτὰ ἐν αὐτοῖς. Καὶ φάγονται τὰ κρέα ἐν τῇ νυκτὶ ταύτῃ ὀπτὰ πυρὶ, καὶ ἄζυμα ἐπὶ πικρίδων ἔδονται. Οὐκ ἔδεσθε ἀπ’ αὐτῶν ὠμὸν, οὐδὲ ἑψημένον ἐν ὕδατι, ἀλλ’ ὀπτὰ πυρὶ, κεφαλὴν σὺν τοῖς ποσὶ, καὶ τοῖς ἐνδοσθίοις. Οὐκ ἀπολείψετε ἀπ’ αὐτοῦ εἰς τὸ πρωῒ, καὶ ὀστοῦν οὐ συντρίψετε ἀπ’ αὐτοῦ. Τὸ δὲ καταλειπόμενα ἀπ’ αὐτοῦ ἕως πρωῒ, κατακαύσετε πυρί. Ἐπάγει δὲ τούτοις ὁ νομοθέτης τὰ ἐφεξῆς, ὁποῖόν τε εἶναι πρέπει τῶν δαιτυμόνων τὸ σχῆμα διδάσκων, καὶ τίνα τρόπον ἐξηρτισμένους τῆς ἱερωτάτης ἅπτεσθαι κοινῆς ἀκόλουθον αὐτούς. Οὕτω γὰρ φάγεσθε αὐτὸ, φησί· Ἔστωσαν ὑμῶν αἱ ὀσφύες περιεζωσμέναι, καὶ τὰ ὑποδήματα ἐν τοῖς ποσὶν ὑμῶν, καὶ αἱ βακτηρίαι ἐν ταῖς χερσὶν ὑμῶν· καὶ ἔδεσθε αὐτὸ μετὰ σπουδῆς. Πάσχα γάρ ἐστι Κυρίου. Ὠφελήσει δὲ αὐτοὺς, καὶ κατὰ τίνα τρόπον ἡ τοῦ προβάτου σφαγὴ, καλῶς δὲ λίαν ἀπογυμνῶν· Καὶ διελεύσομαι ἐν γῇ Αἰγύπτου, καὶ πατάξω πᾶν πρωτότοκον ἀπὸ ἀνθρώπου ἕως κτήνους, ἐν πᾶσι τοῖς θεοῖς τῶν Αἰγυπτίων ποιήσω τὴν ἐκδίκησιν· ἐγὼ Κύριος.","english":"Then, having determined that a spring should be taken, he further prescribes what kind of sacrifice it is fitting to be, and when and how it must be performed. For he says, \"A perfect, unblemished yearling shall be for you; you shall take from the lambs and from the goats, and it shall be kept for you until the fourteenth day of this month. And the whole multitude of the assembly of the sons of Israel shall slaughter it toward evening; and they shall take from the blood, and place it on the two doorposts and on the lintel in the houses in which they eat them. And they shall eat the flesh on this night, roasted by fire, and they shall eat unleavened bread with bitter herbs. You shall not eat from it raw, nor boiled in water, but roasted by fire, the head together with the feet and the entrails. You shall not leave any of it until morning, nor shall you break any bone from it. And what is left of it until morning, you shall burn with fire.\" And the lawgiver adds to these the following, teaching what the appearance of the banqueters ought to be, and in what manner it is fitting for them, when prepared, to partake of the most sacred common meal. For he says, \"Thus you shall eat it: Let your loins be girded, and your sandals on your feet, and your staffs in your hands; and you shall eat it with haste. For it is the Passover of the Lord.\" And it will benefit them, and in what manner the slaughter of the sheep, very well laying bare: \"And I will pass through the land of Egypt, and I will strike every firstborn from man to beast; among all the gods of the Egyptians I will execute vengeance; I am the Lord.","structure":"narrative","commentary":[{"unit":"scripture","kind":"scripture","basis":"text","lemma":"Πάσχα γάρ ἐστι Κυρίου","severity":"info","text":"Cyril quotes the Passover ordinance from Exodus 12, but the wording here is a conflation of several verses (Exod 12:3-11 LXX). The phrase 'Πάσχα γάρ ἐστι Κυρίου' echoes Exod 12:11 LXX.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"background","kind":"background","basis":"background","lemma":"ἐπὶ τῶν δύο σταθμῶν, καὶ ἐπὶ τὴν φλιὰν","severity":"info","text":"The blood placed on doorposts and lintel reflects the Exodus 12:7 LXX ritual, which Cyril interprets typologically as a foreshadowing of Christ's blood marking the faithful.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"term","kind":"term","basis":"glossary","lemma":"Πάσχα","severity":"info","text":"Πάσχα (Pascha) is the Greek transliteration of the Hebrew pesach. In Cyril's usage it denotes both the Jewish feast and its typological fulfillment in Christ's passion and resurrection.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"structure","kind":"structure","basis":"text","lemma":"Ἐπάγει δὲ τούτοις ὁ νομοθέτης","severity":"info","text":"Cyril marks a transition: after quoting the sacrificial regulations, he introduces the lawgiver's further instructions on the banqueters' attire and haste, linking ritual detail to moral preparation.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"reception","kind":"reception","basis":"background","lemma":"Καὶ διελεύσομαι ἐν γῇ Αἰγύπτου, καὶ πατάξω πᾶν πρωτότοκον","severity":"info","text":"Cyril reads the divine threat against Egypt's firstborn as a prophecy of the tenth plague (Exod 12:29-30 LXX) and as a type of Christ's victory over pagan gods.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"caution","kind":"caution","basis":"text","lemma":"ἀπὸ τῶν ἀμνῶν καὶ ἀπὸ τῶν ἐρίφων","severity":"caution","text":"The Greek text specifies lambs and goats, but the English draft omits 'goats'. The Coptic Vorlage may have had a different reading; the LXX Exodus 12:5 mentions only lambs.","cites":[],"named_sources":[],"dropped_cites":[]}],"ambiguities":["The phrase 'ἀπὸ τῶν ἀμνῶν καὶ ἀπὸ τῶν ἐρίφων' (from lambs and from goats) is not in the standard LXX Exodus 12:5, which mentions only lambs; Cyril may be citing a variant or conflating with other Passover prescriptions.","The final divine speech ('Καὶ διελεύσομαι...') is not a direct quotation from Exodus 12; it appears to be a paraphrase or a conflation of Exod 12:12 and 12:29-30 LXX, possibly reflecting a liturgical or catechetical tradition."],"confidence":"high","notes":[]},{"i":393,"ref":"p393","source":"Καὶ ἔσται ὑμῖν ἐν σημείῳ τὸ αἷμα ἐπὶ τῶν οἰκιῶν ὑμῶν, ἐν αἷς ὑμεῖς ἔσεσθε ἐκεῖ. Καὶ ὄψομαι τὸ αἷμα, καὶ σκεπάσω ὑμᾶς, καὶ οὐκ ἔσται ἐν ὑμῖν πληγὴ τοῦ ἐκτριβῆναι, ὅταν παίω ἐν γῇ Αἰγύπτου. Εἶτα πάλιν μεθ’ ἕτερα· Ἑπτὰ ἡμέρας ἔδεσθε ἄζυμα, φησὶν, ἀπὸ δὲ τῆς πρώτης, ἀφανιεῖτε ζύμην ἐκ τῶν οἰκιῶν ὑμῶν. Καὶ τὴν τοῦ παραβαίνοντος τιμωρίαν ὁρισάμενος, ἐπιλέγει πάλιν· Καὶ ἡ ἡμέρα ἡ πρώτη κεκλήσεται ἁγία, καὶ ἡμέρα ἡ ἑβδόμη, κλητὴ ἀγία ἔσται ὑμῖν. Τὸ μὲν δὴ θεῖον λόγιον οὕτως ἔχει· διελθόντες δὲ πάλιν ἀνὰ μέρος αὐτὸ, τὸν ἑκάστῳ πρέποντα νοῦν ἐφαρμόσαι πειράσομαι leg, πειρασόμεθα, τὴν ἐκ τῶν σημαινομένων δύναμιν πολυτρόπως εἰς αὐτὸν ἀναφέροντες τὸν Χριστόν.\n\nβ. Ὁρίζεται τοίνυν ἐν ἀρχῇ τοῦ ἔτους, ἐν τῷ πρώτῳ μηνὶ, τῆς ἱερουγίας ὁ καιρός· ἀρχὴ γὰρ πάντων ἐστὶν ὁ Χριστὸς, ἐπεὶ μηδὲ πρόσφατος διά τοι τὴν ἐκ Θεοῦ Πατρὸς πρὸ αἰώνων γέννησιν. Ἁγιάζει δὲ αὐτὸς κατὰ πάντα χρόνον, τὰ ἀπ’ ἀρχῆς μέχρι τέλους, ἀλλ’ ὥσπερ ἐν μηνὶ τῶν νέων ἡ πανήγυρις. Παρῴχετο μὲν γὰρ τὰ ἀρχαῖα, κατὰ τὴν τοῦ μακαρίου Παύλου φωνήν· Ἰδοὺ γέγονε τὰ πάντα καινά. Καὶ ἀνέθαλλεν καὶ ἀνθρώπου φύσις πρὸς τὸ ἐν ἀρχαῖς ἐν Χριστῷ. Δούλοις τε οὖσιν ἔτι τοῖς υἱοῖς Ἰσραὴλ, καὶ ὑπὸ χεῖρα πράττουσι τὴν τυραννικὴν, εἶχον γὰρ ἔτι τὴν τῶν Αἰγυπτίων, τὰ τοιαῦτα διετάττετο·","english":"And the blood shall be for you a sign upon your houses, in which you will be there. And I will see the blood, and I will shelter you, and there will be no plague of destruction among you when I strike in the land of Egypt. Then again after other things: For seven days you shall eat unleavened bread, he says, and from the first day you will remove leaven from your houses. And having defined the punishment for the transgressor, he adds again: And the first day shall be called holy, and the seventh day shall be a called holy day for you. Now the divine oracle is thus; but having gone through it again in detail, I will attempt to apply the meaning appropriate to each, referring the power of the significations in manifold ways to Christ himself.\n\nHe therefore defines the time of the sacred rite at the beginning of the year, in the first month; for Christ is the beginning of all things, since he is not recent because of his generation from God the Father before the ages. And he himself sanctifies all time, from beginning to end, but as in the month of new things the festival. For the ancient things have passed away, according to the voice of the blessed Paul: Behold, all things have become new. And human nature blossomed again toward what was in the beginning in Christ. And while the sons of Israel were still slaves and acting under the tyrannical hand—for they still had that of the Egyptians—such things were ordained.","structure":"narrative","commentary":[{"unit":"scripture","kind":"scripture","basis":"text","lemma":"Καὶ ἔσται ὑμῖν ἐν σημείῳ τὸ αἷμα","severity":"info","text":"Cyril paraphrases Exod 12:7, 12:13, and 12:15–16, weaving them into a single oracular statement. The blood sign and the plague of destruction echo the Passover narrative.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"term","kind":"term","basis":"glossary","lemma":"ἱερουγίας","severity":"info","text":"The word ἱερουγίας (sacred rite) is a variant spelling of ἱερουργίας, common in patristic Greek for liturgical sacrifice. Cyril uses it to align the Passover with Christ’s sacrificial work.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"background","kind":"background","basis":"external","lemma":"ἀρχὴ γὰρ πάντων ἐστὶν ὁ Χριστός","severity":"info","text":"Cyril’s identification of Christ as the beginning of all things reflects a standard Alexandrian typology, drawing on Col 1:18 and John 1:1. The phrase ‘not recent because of his generation from God the Father before the ages’ counters Arian subordinationism.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"scripture","kind":"scripture","basis":"text","lemma":"Ἰδοὺ γέγονε τὰ πάντα καινά","severity":"info","text":"Cyril cites Paul (2 Cor 5:17, alluding to the new creation) to support the renewal of human nature in Christ. The citation is loose, typical of Cyril’s exegetical method.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"structure","kind":"structure","basis":"text","lemma":"Εἶτα πάλιν μεθ’ ἕτερα","severity":"info","text":"Cyril signals a sequential reading of Exodus 12, moving from the blood sign to the unleavened bread and the holy days. This structuring mirrors the lectionary order of the Passover narrative.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"reception","kind":"reception","basis":"external","lemma":"τὴν ἐκ τῶν σημαινομένων δύναμιν πολυτρόπως εἰς αὐτὸν ἀναφέροντες τὸν Χριστόν","severity":"info","text":"Cyril’s method of referring the power of the significations in manifold ways to Christ is a hallmark of Alexandrian typology, later influential in Byzantine liturgical commentaries.","cites":[],"named_sources":[],"dropped_cites":[]}],"ambiguities":["The phrase 'ἐν μηνὶ τῶν νέων' is ambiguous: it may mean 'in the month of new things' (as translated) or 'in the month of the new moon' (νεομηνία). Cyril likely intends the former, linking to the new creation in Christ."],"confidence":"high","notes":[]},{"i":394,"ref":"p394","source":"τοῦ λόγου πάλιν αἰνιγματωδῶς ὑπεμφαίνοντος, μὴ ἂν ἕτερον δύνασθαι τὴν τοῦ ἀνθρώπου ψυχὴν πρὸς ἐλευθερίαν μὲν τὴν ἐξ ἁμαρτίας ἀναδραμεῖν, τὴν δὲ τοῦ διαβόλου πλεονεξίαν ἀποφυγεῖν, καὶ εἰς τὴν ἄνω γενέσθαι πόλιν ἀπὸ τῆς ἐν κόσμῳ διατριβῆς, εἰ μὴ διὰ τῆς τοῦ Χριστοῦ μετοχῆς καὶ φιλανθρωπίας, κατὰ τὸ εἰρημένον παρ’ αὐτοῦ πρὸς τοὺς ἀνοήτους Ἰουδαίους· Ἀμὴν, ἀμὴν λέγω ὑμῖν, ὅτι πᾶς ὁ ποιῶν τὴν ἁμαρτίαν, δοῦλός ἐστι τῆς ἁμαρτίας· ὁ δοῦλος οὐ μένει ἐν τῇ οἰκίᾳ εἰς τὸν αἰῶνα· ὁ υἱὸς μένει εἰς τὸν αἰῶνα. Ἐὰν οὖν ὁ υἱὸς ὑμᾶς ἐλευθερώσῃ, ὄντως ἐλεύθεροι ἔσεσθε. Καὶ πάλιν· Ἀμὴν, ἀμὴν λέγω ὑμῖν, ἐὰν μὴ φάγητε τὴν σάρκα τοῦ Υἱοῦ τοῦ ἀνθρώπου, καὶ πίητε αὐτοῦ τὸ αἷμα, οὐκ ἔχετε ζωὴν ἐν ἑαυτοῖς· ἧς εἰς τύπον νοοῖτο καλῶς τῆς ἐπαγγελίας ἡ γῆ, εἰς ἣν ἐξ Αἰγύπτου μεταχωρεῖν ἠπείγοντο. Λαμβάνεται δὲ τὸ πρόβατον ἀπὸ δεκάτης τοῦ μηνὸς ἡμέρας, καὶ διατηρεῖται μέχρι τῆς τεσσαρεσκαιδεκάτης, ἵνα σφάττηται πρὸς ἑσπέραν. Καὶ τοῦ δὴ χάριν; ἐρεῖ τις τυχόν· βαθὺς γὰρ ὄντως ὁ λόγος. Τί γὰρ, εἰπέ μοι, διεκώλυεν ἡμέρᾳ πρώτῃ διαλαμβάνεσθαι τοῦ μηνός; Τί δὲ ἄρα νομοθετεῖν ἀνέπεισε τὸν Θεὸν ἐν ἡμέραις πέντε τετηρημένον ἱερουργεῖν οὕτως πρὸς ἑσπέραν τὸ θῦμα; Πέντε γὰρ ἡμερῶν ἀριθμὸν εὑρήσομεν ἀπὸ τῆς δεκάτης ἀρξάμενοι. Τοῦ μὲν οὖν μὴ ἐν ἡμέρᾳ πρώτῃ λαμβάνεσθαι τὸν ἀμνὸν, ἀλλ’ ἐν τῇ δεκάτῃ τοῦ μηνὸς, σημαίνειν ἔοικεν, ὅτι πολλοὶ προεβάδιζον χρόνοι, καὶ μακροί τινες ἦσαν αἰῶνες οἱ πρὸ ἡμῶν, καθ’ ὃν ἦν ἀεὶ καὶ ἔστιν, καὶ ἔσται Θεός.","english":"The word again hints enigmatically that the human soul cannot ascend to freedom from sin, escape the devil's greed, and go from life in the world to the city above, except through participation in Christ and his love for humanity, according to what he said to the foolish Jews: \"Truly, truly I say to you, that everyone who commits sin is a slave of sin; the slave does not remain in the house forever; the son remains forever. Therefore, if the son frees you, you will truly be free.\" And again: \"Truly, truly I say to you, unless you eat the flesh of the Son of Man and drink his blood, you have no life in yourselves.\" The land, to which they hastened to move from Egypt, might well be understood as a type of this promise. The lamb is taken on the tenth day of the month and kept until the fourteenth, so that it may be slaughtered toward evening. And why is this? someone might ask; for the word is indeed deep. For tell me, what prevented taking it on the first day of the month? And what persuaded God to legislate that the victim be sacrificed toward evening after being kept for five days? For we will find a number of five days beginning from the tenth. Now, that the lamb is not taken on the first day but on the tenth of the month seems to signify that many times preceded, and there were long ages before us, during which God always was, is, and will be.","structure":"narrative","commentary":[{"unit":"sense","kind":"sense","basis":"text","lemma":"τοῦ λόγου πάλιν αἰνιγματωδῶς ὑπεμφαίνοντος","severity":"info","text":"Cyril interprets the preceding biblical legislation as an enigma pointing to the necessity of Christ for salvation.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"scripture","kind":"scripture","basis":"text","lemma":"Ἀμὴν, ἀμὴν λέγω ὑμῖν, ὅτι πᾶς ὁ ποιῶν τὴν ἁμαρτίαν, δοῦλός ἐστι τῆς ἁμαρτίας· ὁ δοῦλος οὐ μένει ἐν τῇ οἰκίᾳ εἰς τὸν αἰῶνα· ὁ υἱὸς μένει εἰς τὸν αἰῶνα. Ἐὰν οὖν ὁ","severity":"info","text":"Cyril attributes to Christ a saying not found in the canonical Gospels; it may be a free adaptation of Johannine themes (cf. John 8:34-35).","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"scripture","kind":"scripture","basis":"text","lemma":"Ἀμὴν, ἀμὴν λέγω ὑμῖν, ἐὰν μὴ φάγητε τὴν σάρκα τοῦ Υἱοῦ τοῦ ἀνθρώπου, καὶ πίητε αὐτοῦ τὸ αἷμα, οὐκ ἔχετε ζωὴν ἐν ἑαυτοῖς","severity":"info","text":"This echoes John 6:53, where Jesus speaks of eating his flesh and drinking his blood; Cyril uses it to link the Passover lamb to the Eucharist.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"background","kind":"background","basis":"text","lemma":"Λαμβάνεται δὲ τὸ πρόβατον ἀπὸ δεκάτης τοῦ μηνὸς ἡμέρας, καὶ διατηρεῖται μέχρι τῆς τεσσαρεσκαιδεκάτης, ἵνα σφάττηται πρὸς ἑσπέραν","severity":"info","text":"Cyril refers to the Jewish practice of selecting the Passover lamb on the 10th of Nisan and slaughtering it on the 14th at dusk, as prescribed in Exodus 12:3-6.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"structure","kind":"structure","basis":"text","lemma":"Πέντε γὰρ ἡμερῶν ἀριθμὸν εὑρήσομεν ἀπὸ τῆς δεκάτης ἀρξάμενοι","severity":"info","text":"Cyril notes the five-day interval (10th to 14th) and interprets it symbolically, though he does not here specify the meaning of the number five.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"reception","kind":"reception","basis":"text","lemma":"καθ’ ὃν ἦν ἀεὶ καὶ ἔστιν, καὶ ἔσται Θεός","severity":"info","text":"Cyril concludes that the ten-day delay signifies the eternal preexistence of God, a common patristic reading of the number ten as representing perfection or eternity.","cites":[],"named_sources":[],"dropped_cites":[]}],"ambiguities":["The source of the first saying attributed to Christ is unclear; it may be a paraphrase or apocryphal tradition.","Cyril's interpretation of the five-day interval is left incomplete; he does not explain the symbolic meaning of the number five here."],"confidence":"high","notes":[]},{"i":395,"ref":"p395","source":"Εἰσβαίνει δὲ γείτων εὐθὺς μετ’ ἐκείνους αἰὼν οὗτος ὁ καθ’ ἡμᾶς, ὡς διὰ πενθημέρου τῆς ἀρτίως ἡμῖν εἰρημένης ὁδοῦ, εἰς πέντε καιροὺς διαιρούμενος. Σαφηνιεῖ δὲ σφόδρα καλῶς ἡμῖν τὸ ζητούμενον, ἡ τοῦ Σωτῆρος παραβολὴ, τοῦτον ἔχουσα τὸν τρόπον· Ὁμοία ἐστὶν ἡ βασιλεία τῶν οὐρανῶν ἀνθρώπῳ οἰκοδεσπότῃ, ὅστις ἐξῆλθεν ἅμα πρωῒ μισθώσασθαι ἐργάτας εἰς τὸν ἀμπελῶνα αὐτοῦ. Συμφωνήσας δὲ μετὰ τῶν ἐργατῶν ἐκ δηναρίου τὴν ἡμέραν, ἀπέστειλεν αὐτοὺς εἰς τὸν ἀμπελῶνα αὐτοῦ. Καὶ ἐξελθὼν περὶ τρίτην ὥραν, εἶδεν ἄλλους ἑστῶτας ἐν τῇ ἀγορᾷ ἀργοὺς, κἀκείνοις εἶπεν· Ὑπάγετε καὶ ὑμεῖς εἰς τὸν ἀμπελῶνά μου, καὶ ὃ ἂν ᾖ δίκαιον, δώσω ὑμῖν. Οἱ δὲ ἀπῆλθον. Πάλιν δὲ περὶ τὴν ἕκτην ὥραν καὶ ἐννάτην ἐποίησεν ὡσαύτως. Περὶ δὲ τὴν ἑνδεκάτην ἐξελθὼν, εὗρεν ἄλλους ἑστῶτας, καὶ λέγει αὐτοῖς Τί ὧδε ἑστήκατε ὅλην τὴν ἡμέραν ἀργοί; Λέγουσιν αὐτῷ· Οὐδεὶς ἡμᾶς ἐμισθώσατο. Λέγει αὐτοῖς· Ὑπάγετε καὶ ὑμεῖς εἰς τὸν ἀμπελῶνά μου. Ὁρᾷς δὴ οὖν ἐν τούτοις καὶ λίαν ἐναργέστατα καὶ σαφῶς εἰς ὅλους πέντε καιροὺς τὸν καθ’ ἡμᾶς αἰῶνα διῃρημένον; Καὶ πρῶτον μὲν εἶναι λογιούμεθα, καθ’ ὃν ἦν ἔτι τὰς ἐν παραδείσῳ διατριβὰς ὁ προπάτωρ ἔχων Ἀδάμ· δεύτερον δὲ μετ’ ἐκεῖνον καὶ ὡς ὥρᾳ τρίτῃ δηλούμενον, καθ’ ὃν Νῶε καὶ οἱ σὺν αὐτῷ· τρίτον δὲ ὡς ἐν ἕκτῃ, καθ’ ὃν ἐκάλει τὸν Ἀβραὰμ εἰς ἐπίγνωσιν τῆς ἀληθείας ὁ ἐπὶ πάντων Θεός· τὸ τέταρτον δὲ, ὡς ἐν ὥρᾳ πάλιν ἐννάτῃ, τοῦ Μωσέως δηλονότι καὶ τῶν προφητῶν.","english":"This age of ours immediately enters as a neighbor after those, being divided into five times, as if by a five-day journey of the road just mentioned by us. The parable of the Savior, which runs as follows, will clarify what we are seeking very well: The kingdom of heaven is like a man who is a householder, who went out early in the morning to hire workers for his vineyard. Having agreed with the workers on a denarius a day, he sent them into his vineyard. And going out about the third hour, he saw others standing idle in the marketplace, and said to them: Go also you into my vineyard, and whatever is fair, I will give you. And they went. Again, about the sixth hour and the ninth hour he did likewise. And about the eleventh hour, going out, he found others standing, and says to them: Why have you been standing here idle all day? They say to him: No one hired us. He says to them: Go also you into my vineyard. Do you see, then, in these things very clearly and plainly the age according to us divided into all five times? And first we will reckon the time in which the forefather Adam was still having his sojourns in paradise; second, after that and as indicated by the third hour, the time in which Noah and those with him; third, as in the sixth hour, the time in which the God over all called Abraham to knowledge of the truth; fourth, as again in the ninth hour, that of Moses and the prophets, evidently.","structure":"narrative","commentary":[{"unit":"structure","kind":"structure","basis":"text","lemma":"πενθημέρου","severity":"info","text":"Cyril divides the present age into five periods (καιρούς), likened to a five-day journey. This structural scheme organizes the subsequent historical epochs from Adam to Moses.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"scripture","kind":"scripture","basis":"text","lemma":"παραβολὴ","severity":"info","text":"Cyril adapts the parable of the workers in the vineyard, which is not found in the canonical Gospels but resembles a version in the Gospel of Thomas (logion 64) and may derive from an apocryphal tradition.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"background","kind":"background","basis":"text","lemma":"αἰὼν οὗτος ὁ καθ’ ἡμᾶς","severity":"info","text":"Cyril interprets the parable as an allegory of salvation history, mapping the five hours (third, sixth, ninth, eleventh) to the ages of Adam, Noah, Abraham, Moses, and the prophets.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"term","kind":"term","basis":"text","lemma":"πενθημέρου","severity":"info","text":"The term πενθήμερος (five-day) is rare in patristic Greek; Cyril uses it to emphasize the typological division of time, not a literal chronology.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"parallel","kind":"parallel","basis":"text","lemma":"παραβολὴ","severity":"info","text":"The parable of the householder hiring workers at different hours appears in the Gospel of Thomas 64, where it is also used to discuss eschatological reward. Cyril’s version may reflect an independent oral tradition.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"reception","kind":"reception","basis":"text","lemma":"Σαφηνιεῖ","severity":"info","text":"Cyril’s allegorical reading of the parable as a timeline of salvation history influenced later Byzantine exegesis, particularly in typological interpretations of the Old Testament.","cites":[],"named_sources":[],"dropped_cites":[]}],"ambiguities":["The source of the parable is uncertain; it is not in the canonical Gospels but resembles a saying in the Gospel of Thomas. Cyril may be using a variant known in Alexandrian tradition."],"confidence":"high","notes":[]},{"i":396,"ref":"p396","source":"Περὶ τὴν ἑνδεκάτην, τουτέστιν, ἐν τῷ πέμπτῳ καιρῷ, συστελλομένης ἤδη τῆς ἡμέρας, καὶ οἱονεὶ καταλύοντος εἰς τέλος ἤδη τοῦ παρόντος αἰῶνος, ἐμισθώσατο τὰ ἔθνη Χριστὸς κεκλημένα πρὸς τὴν ἐπίγνωσιν παρ’ ἑτέρου μηδαμῶς κατὰ τοὺς ἄνωθεν καὶ παρῳχηκότας καιρούς. Διὸ δὴ παρὰ πάντας οἱ τελευταῖοί φασι τό· Οὐδεὶς ἡμᾶς ἐμισθώσατο. Λαμβάνεται τοίνυν τὸ πρόβατον κατὰ τὴν ἡμέραν τῆς πενθημέρου τὴν πρώτην, τουτέστι, τὴν δεκάτην, τύπον ἐπέχουσαν τῆς τοῦ αἰῶνος ἀρχῆς, καὶ διατηρηθὲν ἐν τῷ τελευταίῳ καιρῷ, τουτέστιν, ἐν τῇ τεσσαρεσκαιδεκάτῃ, σφάζεται πρὸς ἑσπέραν· ἵνα πάλιν ἐννοῇς, ὡς οὔτε νέον ἐστὶν, οὐδὲ πρόσφατον τὸ τοῦ Χριστοῦ μυστήριον· ἀλλ’ ἐφυλάττετο μὲν ἐν προγνώσει τοῦ Πατρὸς, καὶ ἐξ αὐτῆς τῆς τοῦ κόσμου καταβολῆς. Ἀπέθανε δὲ ὑπὲρ ἡμῶν ἐν τοῖς ἐσχάτοις τοῦ αἰῶνος καιροῖς, οὔπω μὲν τοῦ νοητοῦ καὶ θείου φωτὸς καταλάμποντος· τῷ δ’ ἐξ ἀγνοίας σκότῳ βεβαπτισμένης ἔτι τῆς γῆς, καὶ τὰς ἁπάντων καρδίας καταμολυνόντων ταῖς πλάναις τῶν κοσμοκρατόρων τοῦ σκότους τούτου. Διὰ τοῦτο καὶ, Ἐγώ εἰμι τὸ φῶς τοῦ κόσμου, ἐπιδημήσας ἔφασκεν ὁ Σωτήρ. Καὶ φωστῆρες ἐν κόσμῳ λόγον ζωῆς ἐπέχοντες, οἱ ἅγιοι χρηματίζουσι· καὶ προσέτι τοῦτο· Καὶ ὑμεῖς ἐστε τὸ φῶς τοῦ κόσμου, διὰ τὸ δύνασθαι φωτίζειν τοὺς ὄντας ἐν σκότῳ, δικαίως ἀκούουσιν. Ἀποθαυμάσεις δὲ πάλιν καὶ ἑτέραν ἐν τούτῳ μυστικὴν εὑρίσκων οἰκονομίαν.","english":"Around the eleventh, that is, in the fifth time, the day already drawing in and the present age, as it were, coming to an end, Christ hired the nations, called to recognition, by no other in the earlier and past times. Hence the last ones say, more than all: \"No one hired us.\" So the sheep is taken on the first day of the five-day period, that is, the tenth, which holds the type of the beginning of the age, and having been kept until the last time, that is, the fourteenth, it is slaughtered toward evening; so that you may again understand that the mystery of Christ is neither new nor recent, but was preserved in the foreknowledge of the Father from the very foundation of the world. And he died for us in the last times of the age, while the intelligible and divine light was not yet shining, the earth still being immersed in the darkness of ignorance, and the errors of the rulers of this darkness defiling the hearts of all. For this reason also the Savior, when he came, said, \"I am the light of the world.\" And the saints, holding the word of life in the world, are called lights; and furthermore this: \"And you are the light of the world,\" they rightly hear, because they are able to enlighten those who are in darkness. And you will again marvel, finding another mystical economy in this.","structure":"narrative","commentary":[{"unit":"sense","kind":"sense","basis":"text","lemma":"περὶ τὴν ἑνδεκάτην","severity":"info","text":"Cyril interprets the eleventh hour as the fifth time, aligning with a five-age scheme of world history introduced in the previous passage.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"scripture","kind":"scripture","basis":"text","lemma":"Οὐδεὶς ἡμᾶς ἐμισθώσατο","severity":"info","text":"This phrase echoes the parable of the laborers in the vineyard (Matthew 20:1-16), where the last hired complain of neglect.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"scripture","kind":"scripture","basis":"text","lemma":"Ἐγώ εἰμι τὸ φῶς τοῦ κόσμου","severity":"info","text":"Cyril quotes John 8:12, 'I am the light of the world,' as a saying of the Savior, linking Christ's advent to illumination.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"scripture","kind":"scripture","basis":"text","lemma":"Καὶ ὑμεῖς ἐστε τὸ φῶς τοῦ κόσμου","severity":"info","text":"This adaptation of John 8:12 applies the title 'light of the world' to the saints, reflecting Cyril's exegetical expansion.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"background","kind":"background","basis":"text","lemma":"κοσμοκρατόρων τοῦ σκότους","severity":"info","text":"The term 'world-rulers of darkness' likely refers to demonic powers or heretical teachers, a common trope in early Christian polemic.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"structure","kind":"structure","basis":"text","lemma":"μυστικὴν οἰκονομίαν","severity":"info","text":"Cyril concludes with a promise of another 'mystical economy,' signaling a typological reading that connects the sheep sacrifice to Christ's death.","cites":[],"named_sources":[],"dropped_cites":[]}],"ambiguities":["The precise referent of 'the fifth time' in Cyril's five-age scheme is not fully defined in this passage; it may depend on the lost earlier context."],"confidence":"high","notes":[]},{"i":397,"ref":"p397","source":"Σφάζεται γὰρ ὁ ἀμνὸς ἐν τεσσαρεσκαιδεκάτῃ τοῦ μηνὸς ἡμέρᾳ, πλήρη τὴν οἰκείαν ἔχοντος δόξαν τοῦ σεληναίου κύκλου, καὶ νόθῳ μὲν ὥσπερ φωτὶ τὴν οἰκουμένην καταυγάζοντος, ἀρχομένου δ’ οὖν ὅμως ἀπολήγειν κατὰ βραχὺ, καὶ ὥσπερ ἐξ ἀνάγκης ἤδη συστέλλοντος τὴν ἐνοικοῦσαν αὐτῷ τιμήν τε καὶ χάριν· ἵνα νοήσῃς ἐντεῦθεν, ὡς ἐξ εἰκόνος τε καὶ σκιᾶς τοῦ παραθέντος πράγματος ἐπὶ τὴν τῶν ἀληθεστέρων κατάληψιν χειραγωγούμενος, ὅτι κατὰ πᾶσαν μὲν ἐδοξάζετο τὴν οἰκουμένην ὁ τῆς νυκτὸς ἄρχων, τουτέστιν ὁ διάβολος, διὰ τῆς σελήνης ὡς ἐν τύπῳ δηλούμενος (σελήνη γὰρ εἰς ἀρχὴν τέθειται τῆς νυκτὸς), καὶ ὥσπερ νόθον τι φῶς τὴν τοῦ κόσμου σοφίαν ταῖς τῶν πλανωμένων καρδίαις ἐντιθεὶς, πληρεστάτην ἑαυτῷ τὴν δόξαν ἐπραγματεύετο. Ἀπέθανε δὲ δι’ ἡμᾶς καὶ ὑπὲρ ἡμῶν ὁ Χριστὸς, ὁ Ἀμνὸς ὁ ἀληθινὸς, ὁ αἴρων τὴν ἁμαρτίαν τοῦ κόσμου, καὶ τὴν τοῦ διαβόλου κατέλυσε δόξαν. Ἀπολήγειν γὰρ ἀνάγκη αὐτὴν καὶ δαπανᾶσθαι κατὰ βραχὺ, πρὸς τὴν εἰρήνην καὶ ἀγάπην ἤδη τὴν ὡς πρὸς Θεὸν τῆς τῶν ἐθνῶν πληθύος ἀναβαίνειν ἐπειγομένης διὰ τῆς πρὸς αὐτὴν ἀποστροφῆς καὶ πίστεως. Καὶ τοῦτο ἦν ἄρα τὸ ἐν Ψαλμοῖς ᾀδόμενον πάλαι περὶ Χριστοῦ· Ἀνατελεῖ ἐν ταῖς ἡμέραις αὐτοῦ δικαιοσύνη, καὶ πλῆθος εἰρήνης, ἕως οὗ ἀνταναιρεθῇ ἡ σελήνη. Ἀνέτειλε γὰρ ἐν ἡμέραις Χριστοῦ δικαιοσύνη διὰ πίστεως· πλῆθος δὲ εἰρήνης, διὰ τῆς πρὸς Θεὸν ἐπιστροφῆς. Καὶ πρὸς τούτοις ἔτι καὶ ὁ τῆς νυκτὸς ἄρχων ἀντανῄρηται, τουτέστιν ὁ διάβολος. Ἐπιτήρει δὲ ὅπως οὐκ ἀναιρεθήσεσθαί φησι τὴν σελήνην ἁπλῶς, ἀνταναιρεθήσεσθαι δὲ μᾶλλον·","english":"The lamb is sacrificed on the fourteenth day of the month, when the lunar cycle has its own glory full, and illuminates the inhabited world with a kind of bastard light, yet it is already beginning to wane little by little, and as if of necessity now contracting the honor and grace dwelling in it; so that you may understand from this, as from an image and shadow of the matter set before you, being led by the hand to the comprehension of more true things, that the ruler of the night, that is, the devil, was glorified throughout the whole inhabited world, being indicated through the moon as in a type (for the moon is set as the beginning of the night), and, as if instilling a kind of bastard light, the wisdom of the world, into the hearts of those who are led astray, he procured for himself the fullest glory. But Christ, the true Lamb, who takes away the sin of the world, died for us and on our behalf, and he destroyed the glory of the devil. For it is necessary that it wane and be consumed little by little, since the multitude of the nations, through their turning away from him and their faith, is already hastening to ascend to peace and love as toward God. And this indeed was what was sung long ago in the Psalms concerning Christ: \"In his days righteousness shall arise, and an abundance of peace, until the moon is taken away.\" For righteousness arose in the days of Christ through faith; and an abundance of peace, through the turning toward God. And in addition to these things, the ruler of the night, that is, the devil, has been taken away. But observe how it does not say that the moon will simply be destroyed, but rather that it will be taken away;","structure":"narrative","commentary":[{"unit":"sense","kind":"sense","basis":"text","lemma":"Σφάζεται γὰρ ὁ ἀμνὸς ἐν τεσσαρεσκαιδεκάτῃ τοῦ μηνὸς ἡμέρᾳ","severity":"info","text":"Cyril interprets the sacrifice of the lamb on the 14th day of the month as a type of Christ's death, linking the lunar cycle to the devil's glory and its waning.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"term","kind":"term","basis":"glossary","lemma":"νόθῳ φωτὶ","severity":"info","text":"The phrase 'bastard light' (νόθῳ φωτὶ) refers to the moon's reflected light, which Cyril uses as a metaphor for the devil's deceptive wisdom of the world.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"scripture","kind":"scripture","basis":"text","lemma":"Ἀνατελεῖ ἐν ταῖς ἡμέραις αὐτοῦ δικαιοσύνη, καὶ πλῆθος εἰρήνης, ἕως οὗ ἀνταναιρεθῇ ἡ σελήνη","severity":"info","text":"Cyril cites a psalm (likely Psalm 71:18 LXX) to support his typology: Christ's days bring righteousness and peace until the moon (devil's glory) is taken away.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"background","kind":"background","basis":"external","lemma":"σελήνη","severity":"info","text":"In early Christian exegesis, the moon often symbolizes the devil or the Old Law, as its waning light contrasts with Christ's eternal light. Cyril develops this typology here.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"structure","kind":"structure","basis":"text","lemma":"Ἐπιτήρει δὲ ὅπως","severity":"info","text":"Cyril uses 'observe how' (Ἐπιτήρει δὲ ὅπως) to draw attention to the precise wording of the psalm, emphasizing the distinction between 'destroyed' and 'taken away'.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"caution","kind":"caution","basis":"text","lemma":"ἀνταναιρεθήσεσθαι","severity":"caution","text":"The Greek verb ἀνταναιρεθήσεσθαι (to be taken away) is ambiguous: it could mean 'removed' or 'counter-destroyed'. Cyril insists on the former, but the exact nuance is debated.","cites":[],"named_sources":[],"dropped_cites":[]}],"ambiguities":["The phrase 'ἀνταναιρεθήσεσθαι' could be read as 'counter-destroyed' or 'taken away in exchange'; Cyril opts for the latter to fit his typology."],"confidence":"high","notes":[]},{"i":398,"ref":"p398","source":"ὡς γὰρ ἤδη προανελὼν, δῆλον δὲ δήπου πάντως, ὅτι τὸν ἄνθρωπον ἀνταναιρεῖται ὁ διάβολος. Λαβέτωσαν τοίνυν, φησὶν, ἕκαστος πρόβατον κατ’ οἰκίαν. Τέλειος γὰρ ἐν ἑκάστῳ Χριστὸς διὰ μετοχῆς τοῦ ἁγίου Πνεύματος ἐνοικίζεται, καὶ οὐ μεμέρισται, καθάπερ ὁ Παῦλός φησι. Πλὴν ἐὰν ὦσι, φησὶν, ὀλιγοστοὶ ὡς μὴ ἱκανοὺς εἶναι εἰς πρόβατον, συλλήψεται μεθ’ ἑαυτοῦ τὸν γείτονα τὸν πλησίον αὐτοῦ. Οἱ γὰρ οὐκ ἔχοντες ἐξ ἑαυτῶν τέλειον δύνασθαι συνιέναι μόνοι τὸ Χριστοῦ μυστήριον, ἢ καὶ οὐκ ἀρκοῦντες εἰς κατανόησιν τὴν περὶ αὐτοῦ διὰ τὴν τῆς οἰκείας ἐννοίας ἀσθένειαν, μεθέξουσι πάλιν, αὐτοὺς συνεργάτας ὥσπερ καὶ συλλήπτορας τοὺς ὁμοπίστους δεξάμενοι. Διὰ γὰρ τῆς ἀλλήλων νουθεσίας ἔσθ’ ὅτε καὶ εἰς μείζους ἢ καθ’ ἡμᾶς θεωρίας ἀναβαίνειν ἰσχύομεν. Ὥσπερ οὖν ἀμέλει καὶ ὁ σοφὸς ἐκεῖνος εὐνοῦχος ἀνεπυνθάνετο τοῦ Φιλίππου, τῆς περὶ Χριστοῦ προφητείας ἐπακροώμενος· Δέομαί σου, περὶ τίνος ὁ προφήτης λέγει, περὶ ἑαυτοῦ ἢ περὶ ἑτέρου τινός; Ὁρᾷς ὅπως τὸν γείτονα συλλαβὼν (ἐγγὺς γὰρ ἀλλήλων οἱ πάντες ἐσμὲν, ὅσοι εἰς τὸν ἕνα καὶ κοινὸν τῆς πίστεως λόγον), μέτοχος ἤδη τοῦ νοητοῦ προβάτου διὰ τῆς ἐρεύνης ἀνεδεικνύετο. Ἠξίου γὰρ εὐθὺς καὶ βεβαπτίσθαι, καὶ δὴ καὶ βεβάπτισται. Ἔστω δὲ, φησὶ, τὸ πρόβατον τέλειον. Πάντα γὰρ ἦν ἐν Χριστῷ τὰ θεοπρεπῆ γνωρίσματα. Ἀλλ’ ἔστω καὶ ἄρσεν, ὁ νομοθέτης διήγγειλεν. Αὐτὸς γὰρ ἦν τε καὶ ἔστιν, ὁ πᾶσιν ἡμῖν ἐνιεὶς τῆς θεογνωσίας τὰ σπέρματα, καὶ ὥσπερ τινὰ γῆν θελητήν. Ὥσπερ οὖν καὶ ὁ προφητικὸς ἔχει λόγος, ἐπιτελῶν τῷ Θεῷ καὶ Πατρὶ τὴν ἀνθρωπότητα διὰ τῶν εὐαγγελικῶν κηρυγμάτων.","english":"For as he has already taken him away, it is clearly evident that the devil destroys the man in return. Let each one, he says, take a sheep per household. For Christ, perfect in each, dwells through participation in the Holy Spirit, and is not divided, as Paul says. But if they are few, he says, so that they are not sufficient for a sheep, he will take with him his neighbor who is near him. For those who are not able by themselves to understand the mystery of Christ perfectly, or who are insufficient for contemplation concerning him due to the weakness of their own understanding, will again partake, receiving as co-workers and helpers their fellow believers. For through mutual admonition we are sometimes able to ascend to greater speculations than our own. So, for instance, that wise eunuch inquired of Philip, hearing the prophecy about Christ: I beg you, about whom does the prophet speak, about himself or about someone else? Do you see how, taking his neighbor (for we are all near one another, all who are in the one common word of faith), he was already shown to be a partaker of the spiritual sheep through the inquiry? For he immediately asked to be baptized, and indeed he was baptized. Let the sheep, he says, be perfect. For all the divine attributes were in Christ. But let it also be male, the lawgiver declared. For he was and is the one who instills in us all the seeds of the knowledge of God, like a fertile land. Just as the prophetic word also has it, offering humanity to God and Father through the evangelical proclamations.","structure":"narrative","commentary":[{"unit":"scripture","kind":"scripture","basis":"text","lemma":"πρόβατον κατ’ οἰκίαν","severity":"info","text":"Cyril alludes to the Passover ordinance of Exodus 12:3-4, where each household takes a lamb. He reinterprets the sheep as Christ.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"scripture","kind":"scripture","basis":"text","lemma":"καθάπερ ὁ Παῦλός φησι","severity":"info","text":"Cyril invokes Paul's teaching on the undivided presence of Christ through the Spirit, likely referencing 1 Corinthians 12:12-13 or Romans 12:4-5.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"background","kind":"background","basis":"text","lemma":"εὐνοῦχος","severity":"info","text":"The 'wise eunuch' refers to the Ethiopian official in Acts 8:26-39, who asks Philip about Isaiah 53. Cyril uses this as a model of cooperative inquiry.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"term","kind":"term","basis":"text","lemma":"νοητοῦ προβάτου","severity":"info","text":"Cyril distinguishes the literal Passover lamb from the 'spiritual sheep' (νοητοῦ προβάτου), i.e., Christ, whom the eunuch partakes of through inquiry and baptism.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"structure","kind":"structure","basis":"text","lemma":"Ἔστω δὲ, φησὶ, τὸ πρόβατον τέλειον","severity":"info","text":"Cyril systematically applies the Mosaic requirements (perfect, male) to Christ, showing a typological reading of Exodus 12:5.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"reception","kind":"reception","basis":"text","lemma":"ἀνθρωπότητα","severity":"info","text":"Cyril concludes that Christ offers his humanity to God the Father through the gospel, a theme central to Cyrillian Christology and later debated at Ephesus.","cites":[],"named_sources":[],"dropped_cites":[]}],"ambiguities":["The Greek text is clear; no significant ambiguities in this passage."],"confidence":"high","notes":[]},{"i":399,"ref":"p399","source":"Ἀλλὰ πρὸς τούτοις καὶ ἐνιαύσιον ἔστω, ἢ κατὰ τὸν χρόνον, ἵνα μὴ ᾖ ὡς ἀτελὲς, οὔπω πληρωθέντος ἐπ’ αὐτῷ τοῦ ἔτους· ἢ ὅτι τὴν ἐπὶ τῷ πάθει θεοπρεπεστάτην ἑορτὴν καθ’ ἕκαστον ἔτος ἔμελλον ἐπιτελεῖν, οἱ τὰ ἐκ τοῦ πάθους ἀποκερδαίνοντες ἀγαθά. Ἀπὸ δὲ τῶν ἀμνῶν καὶ ἀπὸ τῶν ἐρίφων λαμβάνεσθαι λέγει. Καὶ ὁ μὲν ἀμνὸς ὡς καθαρόν τε καὶ ἄμωμον θῦμα κατὰ νόμον νοεῖται, τὸ δὲ τῶν ἐρίφων γένος ὑπὲρ τῶν ἁμαρτιῶν ἀεὶ τῷ θυσιαστηρίῳ προσφέρεται. Εὑρήσεις δὲ τοῦτο καὶ ἐν Χριστῷ. Ἦν γὰρ ὁ αὐτὸς, καὶ ὡς ἄμωμον ἱερεῖον, εἰς ὀσμὴν εὐωδίας ἀναφέρων ἑαυτὸν τῷ Θεῷ καὶ Πατρὶ, καὶ ὡς ἔριφος ὑπὲρ τῶν ἡμετέρων ἁμαρτιῶν σφαζόμενος. Μετὰ δέ γε τὴν σφαγὴν, καταχρίειν τῷ αἵματι τοὺς τῶν οἰκημάτων σταθμοὺς καὶ τὴν φλιὰν ἐπιτάττει, οὐχ ἕτερόν τι σημαίνειν ἐθέλων, ὥς γέ μοι δοκεῖ, ἢ ὅτι τῷ σεπτῷ καὶ τιμίῳ αἵματι τοῦ Χριστοῦ, τὴν ἐπίγειον ἑαυτῶν οἰκίαν ἀσφαλιζόμεθα, τουτέστι τὸ σῶμα, τὴν ἐκ παραβάσεως νέκρωσιν διὰ μετοχῆς τῆς ζωῆς ἐξελαύνοντες. Ζωὴ γὰρ καὶ ἁγιασμὸς, ἡ Χριστοῦ μετοχή. Καὶ αὐτὸν δὲ θορυβόῦντες τὸν ὀλοθρευτὴν, ὡς ἄγαν ἀποτάτω ποιούμενοι διὰ τῆς χρίσεως τὸν ἐπιβουλεύοντα δαίμονα, τὰ ἐκ σαρκικῶν κινημάτων ἀπονεκρούμεθα πάθη. Θύρας δὲ νοήσεις τῆς ἀρτίως ἡμῖν εἰρημένης οἰκίας, τὰς ἐν ἡμῖν αἰσθήσεις δηλαδή· δι’ ὦν ταῖς ἁπάντων καρδίαις ἡ τῶν πραγμάτων διακονεῖται ποιότης, καὶ ἡ τῶν ἐπιθυμιῶν ἀμέτρητος ἐπιχεῖται πληθύς. Θύρας δὲ αὐτὰς καὶ ὁ προφήτης Ἰωὴλ ὀνομάζει λέγων· Ὡς εἰσελεύσονταί τινες κλέπται διὰ τῶν θυρίδων ἡμῶν· οὐ γὰρ ἦσαν κατακεχρισμέναι τῷ αἵματι τοῦ Χριστοῦ.","english":"But in addition to these things, let it also be a yearling, either according to the time, so that it may not be as something incomplete, the year not yet having been fulfilled upon it; or because they were about to celebrate the most God-befitting feast of the Passion each year, those who gain the good things from the Passion. And he says that they are to be taken from the lambs and from the goats. And the lamb is understood according to the law as a pure and blameless sacrifice, while the race of goats is always offered at the altar for sins. And you will find this also in Christ. For he was the same, both as a blameless victim, offering himself to God and Father as a sweet-smelling savor, and as a goat being slaughtered for our sins. And after the slaughter, he orders them to anoint the doorposts and the lintel of the houses with the blood, wishing to signify nothing other, as it seems to me, than that we secure our earthly house, that is, the body, with the venerable and precious blood of Christ, driving out the deadness from transgression through participation in life. For participation in Christ is life and sanctification. And by troubling the destroyer himself, and by putting the plotting demon very far away through the anointing, we deaden the passions arising from fleshly movements. And by the door of the house just mentioned by us, you will understand the senses in us, through which the quality of things is ministered to the hearts of all, and the immeasurable multitude of desires is poured in. And the prophet Joel also calls these doors, saying: \"As if some thieves were to enter through our windows,\" for they were not anointed with the blood of Christ.","structure":"narrative","commentary":[{"unit":"background","kind":"background","basis":"background","lemma":"ἐνιαύσιον","severity":"info","text":"The requirement that the lamb be a yearling (ἐνιαύσιον) reflects Levitical prescriptions for sacrificial animals, e.g., Leviticus 9:3, where a yearling lamb is specified for certain offerings.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"scripture","kind":"scripture","basis":"text","lemma":"Ἰωὴλ","severity":"info","text":"Cyril quotes Joel 2:9 (LXX) loosely: 'As if some thieves were to enter through our windows.' The verse in Joel warns of locusts entering through windows, but Cyril adapts it to spiritual thieves entering through the senses.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"term","kind":"term","basis":"text","lemma":"θύρας","severity":"info","text":"Cyril interprets 'doors' (θύρας) as the senses (αἰσθήσεις), through which external qualities and desires enter the heart. This allegorical reading is typical of his spiritual exegesis.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"parallel","kind":"parallel","basis":"text","lemma":"ἀμνὸς ... ἔριφος","severity":"info","text":"Cyril draws a parallel between the lamb (ἀμνός) as a pure sacrifice and the goat (ἔριφος) offered for sins, both typifying Christ: the lamb as a blameless offering, the goat as a sacrifice for human sins.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"reception","kind":"reception","basis":"text","lemma":"καταχρίειν τῷ αἵματι","severity":"info","text":"The anointing of doorposts with blood is interpreted by Cyril as a type of the protective power of Christ's blood, which sanctifies the body and repels demonic influence—a theme echoed in later liturgical and patristic writings.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"caution","kind":"caution","basis":"text","lemma":"θορυβόῦντες","severity":"caution","text":"The verb θορυβόῦντες ('troubling') is a hapax in this context; its meaning is uncertain. It may be a scribal error for θορυβοῦντες (active) or a variant form. The sense here is 'disturbing' the destroyer.","cites":[],"named_sources":[],"dropped_cites":[]}],"ambiguities":["The phrase 'θορυβόῦντες' is ambiguous: possibly a scribal error for θορυβοῦντες, or a rare form meaning 'to throw into confusion'.","The reference to Joel is loose; the exact LXX verse (Joel 2:9) speaks of locusts, not thieves, but Cyril adapts it to his allegory."],"confidence":"high","notes":[]},{"i":400,"ref":"p400","source":"Ἐσθίεσθαι δὲ προστάττει τὰ κρέα ταύτῃ τῇ νυκτὶ, τουτέστι, κατὰ τὸν αἰῶνα τὸν ἐνεστηκότα. Οὕτω γὰρ αὐτὸν καὶ ὁ Παῦλος ἐπεκάλει, λέγων· Ἡ νὺξ προέκοψε, ἡ δὲ ἡμέρα ἤγγικεν. Ἡμέραν ἐν τούτοις διαῤῥήδην εἰπὼν τὸν αἰῶνα τὸν μέλλοντα, ὃν αὐτὸς φωτίζει Χριστός. Φάγονται τοίνυν τὰ κρέα κατὰ τὸν αἰῶνα τοῦτον, φησίν. Ἕως μὲν γὰρ ἐσμὲν ἐν τῷδε τῷ κόσμῳ διὰ τῆς ἁγίας σαρκός τε καὶ τοῦ τιμίου αἵματος, καὶ παχυτέρως ἔτι μεταληψόμεθα τοῦ Χριστοῦ. Εἰς δὲ τὴν ἡμέραν καταντήσαντες τῆς δυνάμεως αὐτοῦ, καθὼς γέγραπται, καὶ εἰς τὴν λαμπρότητα τῶν ἁγίων ἀναβεβηκότες, καθ’ ἕτερόν τινα τρόπον ἁγιασθησόμεθα πάλιν, καὶ ὡς οἶδεν ὁ τῶν ἐσομένων ἀγαθῶν διανομεὺς καὶ δοτήρ. Ἄλλως τε καὶ ὁμολογίαν ἔχει τοῦ πάθους, καὶ τοῦ δι’ ἡμᾶς οἰκονομικῶς παραδειχθέντος θανάτου τοῦ Χριστοῦ, τῆς ἁγίας αὐτοῦ σαρκὸς ἡ μετάληψις, καὶ ἡ πόσις ὁμοίως ἡ ἐκ τοῦ σωτηρίου αἵματος. Οὕτω γὰρ αὐτός πού φησιν, ὅτε τοῖς ἑαυτοῦ γνωρίμοις τοὺς ἐπὶ τῷ μυστηρίῳ νόμους ἐτίθει· Ὁσάκις γὰρ ἂν ἐσθίητε τὸν ἄρτον τοῦτον, πίνητε δὲ τὸ ποτήριον τοῦτο, τὸν ἐμὸν θάνατον καταγγέλλετε. Οὐκοῦν ἐπὶ μὲν τοῦ παρόντος αἰῶνος, διὰ μὲν τῆς μετοχῆς τῶν ἀρτίως ὠνομασμένων, καταγγελοῦμεν εἰκότως τὸν θάνατον αὐτοῦ· ὅταν δὲ λοιπὸν ἐν τῇ δόξῃ παραγένῃ τοῦ Πατρὸς, οὐκ εὐκαίρως ἔτι τὴν ἐπὶ τῷ πάθει προσοίσομεν ὁμολογίαν αὐτῷ, ἀλλ’ ἐπιγνωσόμεθα μὲν καθαρῶς ὡς Θεὸν πρόσωπον πρὸς πρόσωπον, ὡς Παῦλός φησι· Δοξολογήσομεν γὰρ, φησὶν, ὡς Δεσπότην. Ἅπαξ γὰρ ἀποθανὼν οὐκέτι ἀποθνήσκει, θάνατος αὐτοῦ οὐκέτι κυριεύει, κατὰ τὴν τοῦ Παύλου φωνήν. Διὸ δὴ καὶ ἔφασκεν·","english":"He commands that the flesh be eaten on this night, that is, in the present age. For Paul also calls it thus, saying: \"The night advanced, and the day drew near.\" In these words, he plainly calls the future age, which Christ illuminates, \"day.\" Therefore, they will eat the flesh in this age, he says. For as long as we are in this world, we partake of Christ through the holy flesh and precious blood, and in a more material manner. But when we reach the day of his power, as it is written, and ascend to the brightness of the saints, we will be sanctified again in another way, as the dispenser and giver of future goods knows. Moreover, the partaking of his holy flesh and the drinking of the saving blood contain a confession of the passion and of the death of Christ, which was economically undergone for us. For he himself says somewhere, when he laid down the laws of the mystery for his disciples: \"For whenever you eat this bread and drink this cup, you proclaim my death.\" Therefore, in the present age, through participation in the things just named, we fittingly proclaim his death; but when we arrive at the glory of the Father, we will no longer opportunely offer him the confession of the passion, but we will recognize him purely as God face to face, as Paul says: \"For we will glorify him as Lord,\" he says. For having died once, he dies no more; death no longer rules him, according to Paul's saying. Hence he also said:","structure":"narrative","commentary":[{"unit":"scripture","kind":"scripture","basis":"text","lemma":"Ἡ νὺξ προέκοψε, ἡ δὲ ἡμέρα ἤγγικεν","severity":"info","text":"Cyril attributes this phrase to Paul, but it is not a direct quotation from the canonical Pauline epistles; it may be a paraphrase or a citation from a lost work.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"scripture","kind":"scripture","basis":"text","lemma":"Ὁσάκις γὰρ ἂν ἐσθίητε τὸν ἄρτον τοῦτον, πίνητε δὲ τὸ ποτήριον τοῦτο, τὸν ἐμὸν θάνατον καταγγέλλετε","severity":"info","text":"Cyril paraphrases the eucharistic institution narrative, likely drawing on 1 Corinthians 11:23-25, though the wording is not exact.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"scripture","kind":"scripture","basis":"text","lemma":"Δοξολογήσομεν γὰρ, φησὶν, ὡς Δεσπότην","severity":"info","text":"Cyril attributes this to Paul, but it is not a direct quotation from the canonical Pauline corpus; it may be a paraphrase or from a non-canonical source.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"term","kind":"term","basis":"glossary","lemma":"αἰῶνα","severity":"info","text":"Cyril uses αἰών to distinguish the present age (ὁ ἐνεστηκώς αἰών) from the future age (ὁ μέλλων αἰών), aligning with Pauline eschatology (cf. 1 Cor 15:23-28).","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"background","kind":"background","basis":"text","lemma":"ἁγίας σαρκός τε καὶ τοῦ τιμίου αἵματος","severity":"info","text":"Cyril refers to the eucharistic elements as 'holy flesh' and 'precious blood', reflecting the liturgical language of the Alexandrian tradition.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"structure","kind":"structure","basis":"text","lemma":"","severity":"info","text":"The passage moves from a literal command about eating flesh to an allegorical interpretation of the present age versus the future age, then to the eucharistic confession of Christ's death, and finally to the eschatological glorification.","cites":[],"named_sources":[],"dropped_cites":[]}],"ambiguities":["The phrase 'Ἡ νὺξ προέκοψε, ἡ δὲ ἡμέρα ἤγγικεν' is not a known Pauline quotation; it may be a paraphrase or from a non-canonical source.","The attribution of 'Δοξολογήσομεν γὰρ, φησὶν, ὡς Δεσπότην' to Paul is uncertain; it does not appear in the canonical Pauline epistles."],"confidence":"high","notes":[]},{"i":401,"ref":"p401","source":"Εἰ καὶ ἔγνωμεν κατὰ σάρκα Χριστὸν, ἀλλὰ νῦν οὐκέτι γινώσκομεν. Τότε γὰρ οὐκ ἀφ’ ὧν ἐστιν ἄνθρωπος, ἀλλ’ ἐξ ὧν ἐστι Θεὸς ἀληθινὸς, λαμπρότερον ἐπιγνωσόμεθα, συμπεπερασμένης ἤδη τῆς οἰκονομίας, ἐφ’ ᾗ καὶ γέγονε σάρξ. Ἀργήσουσι γὰρ, κατὰ τὸ εἰκὸς, οἱ περὶ σαρκώσεως λόγοι, γνῶσις δὲ ἡ μείζων εἰσβήσεται, καὶ θεία τις ἐν ἡμῖν ἀναλάμψει σύνεσις παρ’ αὐτοῦ σωτηρίας τῆς ἐν δόξῃ θεοπρεπεῖ. Πυρὶ δὲ ὀπτῶντας ἐσθίεσθαι τοῦ προβάτου κελεύει τὰ κρέα, διά τοι τὸ χρῆναι θερμοὺς εἶναι τῷ πνεύματι τοὺς εἰς κατάληψιν ἀναβαίνοντας τοῦ Χριστοῦ. Ζέειν δὲ αὐτοὺς τῷ πνεύματι, κελεύει καὶ Παῦλος. Ἀλλὰ καὶ ἄρτους ἀζύμους ἐπὶ πικρίδων φάγονται, φησὶ, δι’ αἰνίγματος ὑποφαίνων, ὅτιπερ οἱ μέτοχοι γεγονότες τοῦ Χριστοῦ, ἀζύμοις ὥσπερ καὶ καθαρωτάταις ἐπιθυμίαις τὴν ἑαυτῶν ὀφείλουσιν ἀποτρέφειν ψυχὴν, εἰς ἄδολόν τινα καὶ ἀμιγῆ φαυλότητος προσεθίζοντες πολιτείαν· καὶ μὴ παραιτεῖσθαι διὰ τοῦτο τὰς ἐκ τῶν πειρασμῶν πικρίας, κατὰ τὸ εἰρημένον ὑπό τινος· Τέκνον, εἰ προσέρχῃ δουλεύειν Θεῷ, ἑτοίμασον τὴν ψυχήν σου εἰς πειρασμὸν, εὔθυνον τὴν καρδίαν σου καὶ καρτέρησον.— Ἀλλὰ καὶ οὐκ ἔδεσθε, φησὶν, ἀπ’ αὐτοῦ ὠμόν. Τί οὖν ἄρα καὶ τοῦτό ἐστιν; Ὁ ὠμὸν ἐσθίων, οὐκ εἰς πέψιν ἐσθίει· ἀλλ’ οὐδὲ ὑπείκει τοῖς ὀδοῦσιν ὅλως ἡ τοιάδε τροφή. Τοῦτο δὲ ἂν δρῷεν εἰκότως οἱ μὴ δι’ ἐρεύνης τὸν ἐπὶ τῷ Χριστῷ καταλεπτύνοντες λόγον, πυροῦντές τε καὶ δοκιμάζοντες, κατὰ τὸ ὑπὸ τοῦ Δαβὶδ μελῳδούμενον· Καὶ ἐν τῇ μελέτῃ μου ἐκκαυθήσεται πῦρ.","english":"Even if we have known Christ according to the flesh, we no longer know him in that way now. For then we will recognize him more brightly, not from what he is as a man, but from what he is as true God, once the economy on account of which he became flesh has been completed. For the discourses concerning the incarnation will, as is reasonable, cease, and a greater knowledge will enter in, and a certain divine understanding will shine forth in us from his salvation in godly glory. He commands that the flesh of the sheep be eaten roasted by fire, because those who ascend to the comprehension of Christ must be hot in spirit. Paul also commands them to be fervent in spirit. But they will also eat unleavened bread with bitter herbs, he says, indicating through the enigma that those who have become partakers of Christ ought to nourish their own soul with unleavened and most pure desires, as it were, accustoming themselves to a guileless and unmingled with baseness way of life, and not to shrink from the bitternesses of temptations on account of this, according to what has been said by someone: \"Child, if you approach to serve God, prepare your soul for temptation, steady your heart and endure.\"—But also, you shall not eat from it raw, he says. What then is this? He who eats raw food does not eat for digestion; nor does such food yield at all to the teeth. Those would do this fittingly who do not, through investigation, mince the discourse concerning Christ, and fire and test it, according to what is sung by David: \"And in my meditation a fire will be kindled.","structure":"narrative","commentary":[{"unit":"sense","kind":"sense","basis":"text","lemma":"συμπεπερασμένης ἤδη τῆς οἰκονομίας","severity":"info","text":"Cyril argues that after the incarnation's economy ends, direct knowledge of Christ's divinity replaces the fleshly knowledge of the present age.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"scripture","kind":"scripture","basis":"text","lemma":"Παῦλος","severity":"info","text":"Cyril references Paul's command to be fervent in spirit, likely echoing Romans 12:11 or a similar exhortation to spiritual zeal.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"scripture","kind":"scripture","basis":"text","lemma":"Δαβὶδ μελῳδούμενον","severity":"info","text":"The quotation 'And in my meditation a fire will be kindled' is from Psalm 38:13 LXX (Psalm 39:13 MT), used to illustrate the need for fiery investigation of Christ.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"background","kind":"background","basis":"text","lemma":"πικρίδων","severity":"info","text":"Bitter herbs (πικρίδες) were part of the Passover meal; Cyril allegorizes them as the bitternesses of temptation that the faithful must endure.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"parallel","kind":"parallel","basis":"text","lemma":"ἀζύμοις","severity":"info","text":"Unleavened bread symbolizes pure desires, paralleling Paul's metaphor of spiritual nourishment and purity in 1 Corinthians 5:7-8.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"caution","kind":"caution","basis":"text","lemma":"κατὰ τὸ εἰρημένον ὑπό τινος","severity":"caution","text":"The source of the quotation 'Child, if you approach to serve God...' is not identified by Cyril; it may be from an apocryphal or patristic saying, not a canonical text.","cites":[],"named_sources":[],"dropped_cites":[]}],"ambiguities":["The phrase 'κατὰ τὸ εἰρημένον ὑπό τινος' leaves the source of the exhortation about temptation unspecified; Cyril may be citing a non-canonical or oral tradition.","The reference to Paul's command to be fervent in spirit is not explicitly tied to a specific verse, leaving the exact scriptural echo ambiguous."],"confidence":"high","notes":[]},{"i":402,"ref":"p402","source":"Κωλύει δὲ πάλιν ἐσθίειν ἡψημένον ἐν ὕδατι, τὴν ὑδαρεστέραν καὶ ἐκλελυμένην περὶ αὐτοῦ διάληψιν, οὐ καλὴν ἔσεσθαι τροφὴν ταῖς τῶν πιστευόντων διανοίαις ὑποδηλῶν. Ὑδαρεστέρα δὲ περὶ αὐτοῦ διάληψις, τὸ μὴ Θεὸν οἴεσθαι κατὰ φύσιν ὑπάρχειν αὐτὸν, ἀλλ’ εἰς τὴν τῶν ποιημάτων κατακομίζειν τάξιν· ὃ καὶ δρᾷν ἀμαθῶς οὐ καταναρκῶσί τινες, τὰ οἰκονομικῶς εἰρημένα περὶ αὐτοῦ διὰ τὴν ἐνανθρώπησιν, εἰς τὸ οἰκεῖον περιέλκοντες θέλημα, καὶ τροφὴν ὥσπερ τινὰ τῆς ἐνούσης αὐτοῖς δυσσεβείας ποιούμενοι. Οὐκ ἔδεσθε τοίνυν, φησὶν, ἡψημένον ἐν ὕδατι, ἀλλ’ ἢ ὀπτὰ πυρὶ, διὰ τὴν ἤδη προαποδοθεῖσαν αἰτίαν, καὶ ὅτι τὰ λόγια Κυρίου πεπυρωμένα. Θερμοὶ γὰρ πάντες εἰσὶν οἱ περὶ τῆς θεότητος αὐτοῦ λόγοι, καὶ οὐδὲν ἔχοντες ὑδαρὲς ἢ ἀπεψυγμένον, κατὰ τὸν λέγοντα πάλιν ἐν βίβλῳ Ψαλμῶν· Πεπυρωμένον τὸ λόγιόν σου σφόδρα, καὶ ὁ δοῦλός σου ἠγάπησεν αὐτό. Κεφαλὴν δὲ πάλιν σὺν τοῖς ποσὶ καὶ τοῖς ἐντοσθίοις ἐπιτάττει φαγεῖν, ὅλην ἐξ ὅλου τοῦ κατ’ αὐτοῦ μυστηρίου τὴν γνῶσιν ταῖς τῶν πιστευόντων διανοίαις ἐνοικίζεσθαι θέλων. Χρὴ γὰρ εἰδέναι πρὸ πάντων, ὅτιπερ ἧν ἐν ἀρχῇ, Θεὸς ὢν ὁ Λόγος, ἐν Πατρὶ καὶ μετὰ Πατρός· τουτέστιν ἡ κεφαλὴ, ἀρχὴ τοῦ παντὸς ὑπάρχουσα μυστηρίου. Δεύτερον δὲ ὅτι καὶ Θεὸς ὢν, πάλιν ἐπανήξει, κριτὴς τέλος ἐπιθήσων τῇ καθ’ ἡμᾶς οἰκονομίᾳ· τοῦτο γὰρ ἡμῖν σημαίνουσιν οἱ πόδες, τὸ τέλος ὄντες ὅλου τοῦ σώματος. Νοήσεις δὲ τὰ ἐντόσθια τὸν ἀποκεκρυμμένον καὶ οἱονεὶ μέσον τὸν ἐνανθρωπήσεως λόγον. Οὐκοῦν ὁλόκληρος μὲν διὰ τούτων ἡ πίστις· ὅλος δὲ καὶ τέλειος ἐν ἡμῖν διὰ τῆς τοιᾶσδε γνώσεως ὁ Χριστός.","english":"Again, he forbids eating it boiled in water, indicating that a more watery and diluted understanding of him will not be good food for the minds of believers. A more watery understanding of him is to think that he is not God by nature, but to relegate him to the rank of created things—which some ignorantly and without hesitation do, dragging the things said about him economically on account of the incarnation to their own will, and making them, as it were, food for the impiety dwelling in them. \"You shall not eat,\" he says, \"anything boiled in water, but only roasted by fire,\" for the reason already given, and because the oracles of the Lord are fiery. For all the words concerning his divinity are hot, and have nothing watery or chilled, as the one who says again in the book of Psalms: \"Your word is very fiery, and your servant has loved it.\" Again, he commands to eat the head together with the feet and the entrails, wishing that the knowledge of the whole mystery concerning him be established in the minds of believers from the whole. For it is necessary to know first of all that he was in the beginning, being God the Word, in the Father and with the Father—that is, the head, being the beginning of the whole mystery. Secondly, that although he is God, he will again return, as judge, to put an end to the economy concerning us—for this the feet signify to us, being the end of the whole body. And you will understand the entrails as the hidden and, as it were, middle account of the incarnation. Thus, through these things, the faith is complete; and through such knowledge, Christ is whole and perfect in us.","structure":"narrative","commentary":[{"unit":"sense","kind":"sense","basis":"text","lemma":"ὑδαρεστέραν","severity":"info","text":"Cyril glosses 'boiled in water' as a metaphor for a 'watery' (ὑδαρεστέραν) understanding of Christ, i.e., one that denies his divinity by nature and reduces him to the rank of created things.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"scripture","kind":"scripture","basis":"text","lemma":"Πεπυρωμένον τὸ λόγιόν σου σφόδρα","severity":"info","text":"Cyril cites a Psalm verse not found in the standard Septuagint; it may be a variant or a lost reading, possibly from a liturgical or hexaplaric source.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"background","kind":"background","basis":"text","lemma":"ἡψημένον ἐν ὕδατι","severity":"info","text":"The prohibition of eating meat boiled in water, only roasted by fire, derives from the Passover regulations in Exodus 12:8-9, which Cyril allegorizes to contrast watery (heretical) with fiery (orthodox) understanding.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"structure","kind":"structure","basis":"text","lemma":"κεφαλὴν ... σὺν τοῖς ποσὶ καὶ τοῖς ἐντοσθίοις","severity":"info","text":"Cyril interprets the command to eat the head, feet, and entrails as a tripartite structure of the mystery: head = pre-existence of the Logos, feet = eschatological return as judge, entrails = the hidden middle of the incarnation.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"term","kind":"term","basis":"glossary","lemma":"οἰκονομικῶς","severity":"info","text":"The adverb 'οἰκονομικῶς' (economically) refers to the divine economy (οἰκονομία), i.e., the incarnation and salvific actions of Christ, as distinct from his eternal divine nature.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"caution","kind":"caution","basis":"text","lemma":"Πεπυρωμένον τὸ λόγιόν σου σφόδρα","severity":"caution","text":"The Psalm citation is unattested in the standard Septuagint; it may be a corruption, a lost variant, or a conflation. The text is not corrupt here, but the source is uncertain.","cites":[],"named_sources":[],"dropped_cites":[]}],"ambiguities":["The Psalm citation 'Πεπυρωμένον τὸ λόγιόν σου σφόδρα' is not found in the received Septuagint; its origin is unclear.","The phrase 'ἡψημένον ἐν ὕδατι' is not explicitly from Exodus 12:8-9 but is a plausible allusion; Cyril does not name the source."],"confidence":"high","notes":[]},{"i":403,"ref":"p403","source":"Ταύτης γὰρ ἕνεκα τῆς αἰτίας οἰηθείην ἂν ἔγωγε τὸν Ἰωάννην εἰπεῖν· Ὁ ὢν, ὁ ἦν, ὁ ἐρχόμενος. Εἶτα πάλιν ὁ νομοθέτης ἐπιτάττει, λέγων· Οὐκ ἀπολείψετε ἀπ’ αὐτῶν ἕως πρωΐ, αἰνιγματωδῶς, ὡς ἔοικε, διὰ τούτων ἀποκωλύων τὰς ἐπί γε τὸ βούλεσθαι νοῆσαι τελείως οὐκ ἀγαθὰς ὑπερθέσεις. Μὴ γὰρ πεπέμφθω, φησὶν, εἰς ἀναβολὴν ἡ τελεία τε καὶ ἀληθὴς περὶ αὐτοῦ γνῶσις, μηδὲ φυλαττέτωσάν τινες ἑαυτοῖς εἰς ὑπέρκαιρον χάριν τὸ μετασχεῖν τελείως αὐτοῦ, μετεσχηκότες ἅπαξ καὶ ὅλως ἁψόμενοι. Τοῦτο μέντοι ποιοῦσιν οἱ διὰ μὲν τῆς κατηχήσεως τῶν περὶ Χριστοῦ δογμάτων ἀπογευσάμενοι, φυλάττοντες δὲ τὸ διὰ τοῦ Πνεύματος φωτισμὸν, καὶ τὴν διὰ τοῦ βαπτίσματος χάριν, εἰς μακρὰν καὶ ὑπέρωρον ἀναβολὴν, τὴν ἐπὶ γήρᾳ, φησί. Πολὺ γὰρ δή τε τὸ βλάβος ἐντεῦθεν καὶ ἀδοκήτως συμβαίνει. Μάλιστα μὲν γὰρ εἰ καὶ τῶν οἰκείων ἐπιτεύξεται βουλευμάτων, οὐκ ἀσφαλὴς ἡ ἐλπίς. Ἐκβεβηκότος δὲ πάλιν εἰς τέλος αὐτῷ τοῦ σκοποῦ, ἁγιάζεται μὲν, πλὴν μόνην ἔχει τῶν πλημμελημάτων τὴν ἄφεσιν, καὶ τὸ τάλαντον ἀποκομίζει τῷ οἰκείῳ δεσπότῃ ξηρὸν, οὐδὲν ἐπεργάσασθαι σχολάσας αὐτῷ. Ἀλλὰ καὶ ὀστοῦν οὐ συντρίψεται ἀπ’ αὐτοῦ, φησίν. Ἄβρωτα γὰρ τοῖς ἡμετέροις ὀδοῦσιν ἀεὶ τὰ ὀστᾶ. Τοιοῦτος δέ τίς ἐστι ταῖς ἀνθρωπίναις διανοίαις καὶ ὁ λευκὸς, ἵν’ οὕτως εἴπω, καὶ κεκρυμμένος τῆς θεότητος αὐτοῦ Λόγος. Ὅτι μὲν γὰρ κατὰ φύσιν ἐστὶν ὁ Υἱὸς, καὶ ὅτι γεγέννηται παρὰ τοῦ Θεοῦ καὶ Πατρὸς, ὀρθῶς δὴ σφόδρα νοοῦντες πιστεύομεν, ζητοῦμεν δὲ οὐκέτι, κατὰ τὴν τοῦ ἁγίου φωνήν. Τίς γὰρ οἶδεν εἰπεῖν τὸν τῆς γενέσεως τρόπον; Πῶς δὲ οὐκ ἀληθὴς ὁ προφήτης βοῶν·","english":"For this reason, I would think, John said: \"The one who is, the one who was, the one who is coming.\" Then again the lawgiver commands, saying: \"You shall not leave any of them until morning,\" cryptically, as it seems, through these words preventing those delays that are not good for those who wish to understand perfectly. For let not, he says, the perfect and true knowledge of him be postponed, nor let some keep for themselves for an untimely grace the opportunity to partake of him fully, having once partaken and touched him at all. This indeed is what those do who have tasted through catechesis of the doctrines concerning Christ, but keep the illumination through the Spirit and the grace through baptism for a long and untimely delay, until old age, he says. For the harm from this is great and occurs unexpectedly. For even if one attains his own plans, the hope is not secure. But if his purpose is brought to completion, he is sanctified, yet he has only the remission of his transgressions, and he brings the talent to his own master dry, having had no leisure to work with it. But also, he says, \"No bone will be broken from it.\" For bones are always inedible to our teeth. Such, so to speak, is the white and hidden Logos of his divinity to human minds. For that the Son exists by nature, and that he has been born from God the Father, we believe, understanding this very correctly, and we no longer inquire, according to the voice of the saint. For who knows how to tell the manner of his generation? And how is the prophet not true when he cries out?","structure":"narrative","commentary":[{"unit":"scripture","kind":"scripture","basis":"text","lemma":"Ὁ ὢν, ὁ ἦν, ὁ ἐρχόμενος","severity":"info","text":"Cyril attributes to John a phrase not found in the canonical New Testament; it may be a conflation of Johannine expressions (e.g., Rev 1:4, 1:8) or a liturgical formula.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"scripture","kind":"scripture","basis":"text","lemma":"Οὐκ ἀπολείψετε ἀπ’ αὐτῶν ἕως πρωΐ","severity":"info","text":"Cyril cites the lawgiver (Moses) commanding not to leave any of the paschal lamb until morning, echoing Exod 12:10 LXX (οὐκ ἀπολείψετε ἀπ’ αὐτοῦ ἕως πρωΐ).","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"background","kind":"background","basis":"text","lemma":"τὸ τάλαντον ... ξηρὸν","severity":"info","text":"The parable of the talents (Matt 25:14-30) is adapted: the talent brought back 'dry' (ξηρόν) means unproductive, a moral warning against delaying baptism.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"term","kind":"term","basis":"text","lemma":"λευκὸς ... Λόγος","severity":"info","text":"Cyril calls the Logos of divinity 'white' (λευκός) and 'hidden' (κεκρυμμένος), likely alluding to the white of the paschal lamb's bones, which are inedible and thus signify the ineffable divine nature.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"reception","kind":"reception","basis":"text","lemma":"κατὰ τὴν τοῦ ἁγίου φωνήν","severity":"info","text":"Cyril invokes 'the voice of the saint' (perhaps Athanasius or a conciliar formula) to affirm that the Son's generation is beyond inquiry, reflecting post-Nicene orthodoxy.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"caution","kind":"caution","basis":"text","lemma":"Ὁ ὢν, ὁ ἦν, ὁ ἐρχόμενος","severity":"caution","text":"The source of this Johannine citation is uncertain; it may be a misremembering or a variant reading. No exact match exists in the NT or known apocrypha.","cites":[],"named_sources":[],"dropped_cites":[]}],"ambiguities":["The identity of 'the saint' (τοῦ ἁγίου) is not specified; it may refer to Athanasius or a conciliar authority.","The phrase 'the one who is, the one who was, the one who is coming' is not a direct NT quotation; its source is unclear."],"confidence":"high","notes":[]},{"i":404,"ref":"p404","source":"Τὴν γενεὰν αὐτοῦ τίς διηγήσεται; Ὅτι αἴρεται ἀπὸ τῆς γῆς ἡ ζωὴ αὐτοῦ. Οὐκοῦν ἐν τούτοις τὰ ὀστᾶ, τὴν τῶν ὑπὲρ νοῦν δογμάτων στεῤῥότητα λέγει. Ταῦτα συντρίβειν ἡμᾶς ὁ νομοθέτης οὐκ ἐᾷ· συντρίβουσι δὲ ὅλον ἐφ’ ἑαυτοῖς, οἱ τὰ ὀρθὰ διαστρέφοντες αἱρετικοί. Τὸν γὰρ τῆς θείας καὶ ἀῤῥήτου γεννήσεως περιεργάζονται τρόπον, ἀσύγκριτόν τινα νοσοῦντες ἀβουλίαν, καὶ τὸ γεγραμμένον εἰς νοῦν οὐ δεχόμενοι· Τίς ἐμέτρησεν τὸν οὐρανὸν σπιθαμῇ; Ὅπερ οὖν εἰκότως ἡμεῖς παραιτούμεθα, τὸ συντρίβειν τοῦ ἀμνοῦ τὰ ὀστᾶ σωφρόνως ἀποναρκήσαντες, πίστει δὲ μᾶλλον τὰ ὑπὲρ ἡμᾶς δεχόμενοι. Μεμνῆσθαί γε μὴν ἀναγκαῖον, ὅτι καὶ ἱστορικώτερον περὶ τοῦ Σωτῆρος ἡμῶν ἐλήφθη τὸ γεγραμμένον, οὐ συντριψόντων τῶν τοῦ Πιλάτου στρατιωτῶν τὰ σκέλη αὐτοῦ, καθὰ γέγραπται. Τὰ δὲ καταλειπόμενα ἀπ’ αὐτοῦ, ἕως πρωῒ δὴ χρῆναι κατακαίεσθαι λέγει. Πρωῒ δὲ πάλιν ὀνομάζων τὸν εἰς αἰῶνα τὸν μέλλοντα φωτισμὸν, ὅτε καὶ πρόσωπον κατὰ πρόσωπον τὸν ἑαυτῶν ὀψόμεθα βασιλέα καὶ Θεὸν, οὐκέτι καθάπερ καὶ νῦν ἐν αἰνίγματι καὶ ἐσόπτρῳ, καὶ σκιᾷ, καὶ ἐκ μέρους, ὡς ὁ Παῦλός φησι. Ὡς οὖν μελλούσης τὸ τηνικάδε διὰ λαμπροτέρας γνώσεως ἀφανισθῆναι τρόπον τινὰ τῆς ὡς ἐν αἰνίγματι περὶ αὐτοῦ θεωρίας, ὥσπερ ἐν τύπῳ πάλιν πυρὶ κατακαυθήσεσθαι λέγει τὰ καταλειπόμενα ἀπ’ αὐτοῦ ἕως πρωΐ. Σχῆμα δὲ τοὺς δαιτυμόνας κελεύει τοιοῦτον ἔχειν· Αἱ ὀσφύες ὑμῶν ἔστωσαν περιεζωσμέναι, φησὶν, καὶ τὰ ὑποδήματα ἐν τοῖς ποσὶ, καὶ αἱ βακτηρίαι ἐν ταῖς χερσὶν ὑμῶν. Καὶ φάγεσθε αὐτὸ μετὰ σπουδῆς. Πάσχα ἐστὶ Κυρίῳ.","english":"Who can recount his generation? For his life is taken from the earth. Therefore, by \"the bones\" in these passages he means the solidity of doctrines beyond the mind. The lawgiver does not permit us to break these; but those who distort the right teachings, the heretics, break them entirely on their own. For they meddle with the manner of the divine and ineffable generation, suffering from an incomparable folly, and not accepting what is written in their mind: \"Who measured the heaven with a span?\" What we therefore reasonably decline, having prudently refrained from breaking the lamb's bones, we rather accept by faith what is beyond us. Yet it is necessary to recall that what is written was also taken more historically concerning our Savior, in that the soldiers of Pilate did not break his legs, as it is written. And he says that the leftovers from it must be burned until morning. Again, by \"morning\" he names the future illumination in the age to come, when we will see our King and God face to face, no longer as now in riddle, mirror, shadow, and partially, as Paul says. So, since at that time the contemplation of him as in a riddle will be, as it were, obliterated by a brighter knowledge, he says that the leftovers from it will be burned until morning, again as a type by fire. And he commands the banqueters to have this posture: \"Let your loins be girded,\" he says, \"and the sandals on your feet, and the staffs in your hands. And you shall eat it with haste. It is the Passover of the Lord.","structure":"narrative","commentary":[{"unit":"term","kind":"term","basis":"text","lemma":"γενεὰν","severity":"info","text":"The term 'γενεὰν' (generation) here refers to the divine generation of Christ, a key point of contention with heretics who meddle with its manner.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"scripture","kind":"scripture","basis":"text","lemma":"Τίς ἐμέτρησεν τὸν οὐρανὸν σπιθαμῇ;","severity":"info","text":"Cyril quotes an unattributed scriptural phrase, 'Who measured the heaven with a span?', to rebuke heretical curiosity about divine mysteries.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"scripture","kind":"scripture","basis":"text","lemma":"Πάσχα ἐστὶ Κυρίῳ","severity":"info","text":"The closing phrase 'It is the Passover of the Lord' echoes Exodus 12:11, grounding the typological interpretation in the paschal ritual.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"background","kind":"background","basis":"text","lemma":"αἱρετικοί","severity":"info","text":"Cyril's polemic against heretics who 'distort the right teachings' reflects his anti-Arian stance, defending the ineffable generation of Christ.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"reception","kind":"reception","basis":"text","lemma":"Παῦλός","severity":"info","text":"Cyril invokes Paul's notion of seeing God 'in riddle, mirror, shadow, and partially', likely alluding to 2 Corinthians 3:18 or similar Pauline passages on progressive revelation.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"structure","kind":"structure","basis":"text","lemma":"Σχῆμα","severity":"info","text":"The passage shifts from allegorical interpretation to a direct command about the banqueters' posture (girded loins, sandals, staffs), linking ritual practice to typological meaning.","cites":[],"named_sources":[],"dropped_cites":[]}],"ambiguities":["The phrase 'καθὰ γέγραπται' (as it is written) may refer to a specific scriptural account of Pilate's soldiers not breaking Christ's legs, but the exact source is unclear; Cyril may be referencing a non-canonical tradition or a typological reading of the Passover lamb."],"confidence":"high","notes":[]},{"i":405,"ref":"p405","source":"Τὸ μὲν οὖν ἐζῶσθαι τὴν ὀσφὺν, γοργότητος ἂν εἴη σύμβολον, καὶ φρονήματος νεανικοῦ, κατὰ τὸ εἰρημένον παρὰ Θεοῦ πρὸς τὸν δίκαιον Ἰώβ· Ζῶσαι ὥσπερ ἀνὴρ τὴν ὀσφύν σου. Καὶ πάλιν περί τινος ἐν προφήταις, Καὶ ἔσται δικαιοσύνῃ ἐζωσμένος τὴν ὀσφὺν αὐτοῦ, ἀντὶ τοῦ, γοργὸς καὶ ἀνδρεῖος εἰς δικαιοσύνην. Σημαίνει δὲ τὸ ὑπόδημα τὴν ἑτοιμότητα τῆς γνώμης πρὸς τὸ βαδίζειν ἀμελλητὶ πρὸς ὅπερ ἂν βούληται Θεός. Ἐπεὶ καὶ Παῦλος τοιούτῳ νοῒ γράφει· Καὶ ὑποδησάμενοι τοὺς πόδας ἐν ἑτοιμασίᾳ τοῦ Εὐαγγελίου τῆς εἰρήνης. Καὶ προσέτι τούτῳ καὶ ὁ προφήτης Ἱερεμίας, Καὶ νῦν, Ἰσραὴλ, τί Κύριος ὁ Θεός σου αἰτεῖ παρὰ σοῦ, ἀλλ’ ἢ φοβεῖσθαι Κύριον τὸν Θεόν σου, πορεύεσθαι ἐν πάσαις ταῖς ὁδοῖς αὐτοῦ; Ῥάβδος δὲ ἡ κατὰ χεῖρας, τὴν ἀντιστηρίζουσαν ἡμᾶς ἐλπίδα καὶ ἀνέχουσαν εἰς ὑπομονὴν ὑποφαίνει, κατὰ τὸ ἐν προφήταις κείμενον· Ἐλπίσατε ἐπὶ τῷ Κυρίῳ, καὶ ἀντιστηρίσασθε ἐπὶ τῷ Θεῷ. Μετὰ σπουδῆς δὲ πάλιν ἐσθίεσθαι τὸν ἀμνὸν ἐπιτάττει· τὸ μὴ νωθρὸν μηδὲ παρειμένον ἐν ἔργοις ἀγαθοῖς ἀναφαίνεσθαι δεῖν τὸν ἐν μεθέξει γεγονότα Χριστοῦ, σαφῶς δὴ λίαν ὑποτυπῶν, ἀλλ’ ἔντονόν τε καὶ ζέουσαν ἐφ’ οἷσπερ ἂν οἴηται λυσιτελήσειν αὐτῷ προθυμίαν εἰσφέροντα. Καί μοι πάλιν ἐννόει τὸν μακάριον ἐπιστέλλοντα Παῦλον· Οὐκ οἴδατε ὅτι οἱ ἐν σταδίῳ τρέχοντες πάντες μὲν τρέχουσιν, εἷς δὲ λαμβάνει τὸ βραβεῖον; Οὕτω τρέχετε, ἵνα καταλάβητε. Χρῆναι δὲ ὑπολαμβάνων πανταχόθεν ἡμᾶς θηρᾶσθαι τὸ ὠφελοῦν, ἐφ’ ἑτέραν ἥξω διάνοιαν.","english":"Now the girding of the loins would be a symbol of swiftness and of a vigorous spirit, according to what was said by God to the righteous Job: \"Gird your loins like a man.\" And again concerning someone among the prophets: \"And he will be girded with righteousness about his loins,\" that is, swift and courageous for righteousness. The sandal signifies the readiness of the mind to walk without delay toward whatever God may will. For Paul also writes with such a meaning: \"And having shod your feet in the readiness of the Gospel of peace.\" And in addition to this, the prophet Jeremiah says: \"And now, Israel, what does the Lord your God ask of you, but to fear the Lord your God, to walk in all his ways?\" The staff in the hand indicates the hope that supports us and sustains us in endurance, according to what is set down in the prophets: \"Hope in the Lord, and support yourselves on God.\" Again, he commands that the lamb be eaten with haste, clearly typifying that one who has become a partaker of Christ must not be sluggish or slack in good works, but must bring a vigorous and fervent zeal for whatever he thinks will benefit him. And again, consider the blessed Paul writing: \"Do you not know that all who run in the stadium run, but one receives the prize? Run thus, that you may overtake.\" And supposing that we must hunt for what is beneficial from every side, I will come to another meaning.","structure":"narrative","commentary":[{"unit":"scripture","kind":"scripture","basis":"text","lemma":"Ζῶσαι ὥσπερ ἀνὴρ τὴν ὀσφύν σου","severity":"info","text":"Cyril quotes God's words to Job, likely Job 38:3 LXX, though the exact phrasing is not identical to the standard LXX text.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"scripture","kind":"scripture","basis":"text","lemma":"Καὶ ἔσται δικαιοσύνῃ ἐζωσμένος τὴν ὀσφὺν αὐτοῦ","severity":"info","text":"Cyril cites a prophetic phrase about being girded with righteousness; the source is unidentified in the standard LXX canon.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"scripture","kind":"scripture","basis":"text","lemma":"Καὶ ὑποδησάμενοι τοὺς πόδας ἐν ἑτοιμασίᾳ τοῦ Εὐαγγελίου τῆς εἰρήνης","severity":"info","text":"Cyril attributes to Paul a phrase about shod feet in readiness of the Gospel; not a direct Pauline quotation, possibly a paraphrase of Ephesians 6:15 or a lost text.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"scripture","kind":"scripture","basis":"text","lemma":"Καὶ νῦν, Ἰσραὴλ, τί Κύριος ὁ Θεός σου αἰτεῖ παρὰ σοῦ, ἀλλ’ ἢ φοβεῖσθαι Κύριον τὸν Θεόν σου, πορεύεσθαι ἐν πάσαις ταῖς ὁδοῖς αὐτοῦ","severity":"info","text":"Cyril cites Jeremiah; the verse is not found verbatim in the LXX Jeremiah, possibly a paraphrase or from a variant tradition.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"scripture","kind":"scripture","basis":"text","lemma":"Ἐλπίσατε ἐπὶ τῷ Κυρίῳ, καὶ ἀντιστηρίσασθε ἐπὶ τῷ Θεῷ","severity":"info","text":"Cyril cites a prophetic exhortation to hope and support oneself on God; the source is unidentified in the standard LXX.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"scripture","kind":"scripture","basis":"text","lemma":"Οὐκ οἴδατε ὅτι οἱ ἐν σταδίῳ τρέχοντες πάντες μὲν τρέχουσιν, εἷς δὲ λαμβάνει τὸ βραβεῖον; Οὕτω τρέχετε, ἵνα καταλάβητε","severity":"info","text":"Cyril attributes to Paul a stadium-running metaphor; not a direct Pauline quotation, possibly a paraphrase of 1 Corinthians 9:24 or a similar passage.","cites":[],"named_sources":[],"dropped_cites":[]}],"ambiguities":["Several scriptural citations are not verbatim from the LXX; Cyril may be quoting from memory, paraphrasing, or using non-canonical sources.","The identity of the 'prophet' and 'prophets' cited is unspecified; the passages are not clearly located in the standard biblical corpus."],"confidence":"medium","notes":[]},{"i":406,"ref":"p406","source":"Οὐχ ἁβροδίαιτόν τινα καὶ ἀνειμένον ὁρᾶσθαι βούλεται τὸν ἡγιασμένον διὰ Χριστοῦ, ἀλλὰ σχῆμα τὸ τοῖς ὁδίταις πρέπον περιτίθησιν ὁ νόμος αὐτῷ· δύο ταῦτα, κατὰ τὸ εἰκὸς, ὑπεμφαίνων· ἢ γὰρ ὅτι διαβήσεταί ποτε καὶ δραμεῖται πρὸς ἀλήθειαν τὰ ἐν τύπῳ καὶ σκιᾷ· ἢ ὅτι προσήκοι τὸν ἅπαξ μετεσχηκότα Χριστοῦ, γοργοῖς ὥσπερ καὶ εὐτροχωτάτοις ποσὶ ταῖς εἰς τὸ ἀγαθὸν προθυμίαις ἀποκεχρημένον, ἐπὶ πᾶσαν ἀρετὴν ἰέναι, τὴν ἐν κόσμῳ βδελυρὰν ἡδονὴν παρατρέχοντα. Ἐπάγει δὲ τὴν αἰτίαν εὐθὺς τοῦ δεῖν ὁρᾶσθαι τοιοῦτον τὸν ἀρτίως ἡμῖν κατωνομασμένον, Πάσχα, λέγων, ἐστὶ Κυρίου, τουτέστι, διαβατήριον. Διαβαίνομεν γὰρ ἀπὸ τῆς ἐν κόσμῳ ζωῆς, εἰς θεοφιλῆ πολιτείαν. Εἶτα πάλιν εὐθὺς, τίνα καὶ πόσην ἀποκερδαίνουσιν ἐκ τούτου τὴν ὄνησιν, φανερὸν αὐτοῖς καθιστάς· πᾶν μὲν γὰρ πρωτότοκον ἐν γῇ Αἰγύπτῳ πατάξειν ἐπαγγέλλεται· αὐτοῖς δὲ τοῖς τὸν ἀμνὸν βεβρωκόσιν, ἐν σημείῳ γενήσεσθαι τὸ αἷμά φησιν, ὡς ὑπὸ σκέπην ἐντεῦθεν γενέσθαι τὴν παρ’ αὐτοῦ, πρὸς τὸ μὴ ἐκτριβῆναι ὅταν παίῃ ἐν γῇ Αἰγύπτῳ. Κολάζει μὲν γὰρ ὁ Θεὸς τὸν ἀπειθῆ καὶ ἀνήκοον, καὶ τῆς ἁγιότητος ἀμέτοχον τῆς παρὰ Χριστοῦ. Γνωρίζει δὲ μόνους, καὶ φροντίδος ἀγαθῆς ἀξιοῖ τοὺς, οἵπερ ἂν φαίνοιντο κατακεχρισμένοι τῷ αἵματι τοῦ ἀμνοῦ τοῦ ἀληθινοῦ, καὶ τοῖς ἀσεβέσιν οὐκ ἐπιτρέπει συνδιόλλυσθαι τὸν ἡγιασμένον· ἀλλ’ ἐξαίρετον αὐτοῖς ἀπονέμει φιλανθρωπίαν. Ἐφ’ ἑπτὰ δὲ ὅλαις ἡμέραις ἄρτοις ἀζύμοις προστρέφεσθαι κελεύει τοὺς τὸν ἱερὸν φαγόντας ἀμνόν·","english":"He does not wish the one sanctified through Christ to be seen as living delicately and slackly, but the law places upon him a form befitting travelers, indicating these two things, as is likely: either that he will one day cross over and run toward the truth of what is in type and shadow, or that it is fitting for the one who has once partaken of Christ, using eagerness for the good as if with swift and well-running feet, to go to every virtue, passing by the abominable pleasure in the world. And he immediately gives the reason why the one just named by us must be seen thus: \"It is Passover,\" he says, \"of the Lord,\" that is, a crossing over. For we cross over from life in the world to a God-loving way of life. Then again immediately, making clear to them what and how great a benefit they gain from this: for he promises to strike every firstborn in the land of Egypt; and he says that the blood will be a sign for those who have eaten the lamb, so that from this they may be under his shelter, so as not to be destroyed when he strikes in the land of Egypt. For God punishes the disobedient and the heedless, and those who have no share in the holiness from Christ. But he recognizes only, and deems worthy of good care, those who appear anointed with the blood of the true lamb, and he does not allow the sanctified one to be destroyed together with the impious, but grants them exceptional kindness. And for seven whole days he commands those who have eaten the sacred lamb to feed on unleavened bread.","structure":"narrative","commentary":[{"unit":"term","kind":"term","basis":"text","lemma":"Πάσχα","severity":"info","text":"Cyril glosses Πάσχα as διαβατήριον, 'crossing over', linking the Passover ritual to spiritual transition from worldly life to a God-loving polity.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"scripture","kind":"scripture","basis":"text","lemma":"πρωτότοκον ἐν γῇ Αἰγύπτῳ","severity":"info","text":"Cyril alludes to Exodus 12:29, where God promises to strike every firstborn in Egypt, interpreting it as punishment for the disobedient.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"scripture","kind":"scripture","basis":"text","lemma":"αἷμα τοῦ ἀμνοῦ","severity":"info","text":"The blood of the lamb as a protective sign recalls Exodus 12:7, where the blood on the doorposts marks the houses of the faithful.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"background","kind":"background","basis":"text","lemma":"ἄρτοις ἀζύμοις","severity":"info","text":"The command to eat unleavened bread for seven days reflects the Feast of Unleavened Bread (Exodus 12:15-20), here interpreted as a post-Passover practice for the sanctified.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"structure","kind":"structure","basis":"text","lemma":"Ἐπάγει δὲ τὴν αἰτίαν","severity":"info","text":"Cyril signals a causal shift: the law's requirement of a traveler's form is justified by the Passover etymology, linking typological crossing to moral exhortation.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"reception","kind":"reception","basis":"text","lemma":"ἡγιασμένον διὰ Χριστοῦ","severity":"info","text":"Cyril's Christological reading of the Passover lamb as a type of Christ reflects Alexandrian exegesis, common in early Christian reception of Exodus.","cites":[],"named_sources":[],"dropped_cites":[]}],"ambiguities":["The phrase 'ἐν σημείῳ γενήσεσθαι τὸ αἷμά φησιν' could mean the blood serves as a sign for protection or as a marker of identity; Cyril takes it as shelter from destruction."],"confidence":"high","notes":[]},{"i":407,"ref":"p407","source":"καθαρωτάταις ἐπιθυμίαις, ὥς γέ μοι φαίνεται, καὶ ἁπάσης φαυλότητος ἀπῳκισμέναις, καὶ τὴν ἑαυτῶν ἀποτρέφειν ψυχὴν ἀναπείθων τοὺς ἡγιασμένους διὰ Χριστοῦ. Ἁγία δὲ ἡ πρώτη καὶ ἡ ἑβδόμη καλείσθω, φησὶν, ἡμέρα. Ἅγιος γὰρ ἡμῶν ὁ ἐν ἀρχῇ τῆς γενέσεως χρόνος· οὔπω τὸν παράδεισον ἐκβεβηκότος διὰ τὴν παράβασιν τοῦ προπάτορος Ἀδὰμ, ἀλλ’ ἐν αὐτῷ μὲν διαιτωμένου, φυλάττοντος δὲ ἔτι τὴν δοθεῖσαν ἐντολήν. Ἅγιος δὲ πάλιν ὁ καὶ ἐν ἐσχάτοις, διὰ Χριστοῦ, δικαιοῦντος ἐν πίστει τοὺς προσιόντας αὐτῷ, καὶ εἰς ἐκεῖνο πάλιν ἀνακομίζοντος, εἰς ὅπερ ἦμεν ἐν ἀρχαῖς. Οὐκοῦν ὅλον ἡμῖν ἐν τούτοις τὸ περὶ τοῦ Σωτῆρος ἡμῶν προανετυποῦτο μυστήριον. Διὸ δὴ καὶ σφόδρα καλῶς πρὸς Ἰουδαίους αὐτὸς ἔλεγε· Εἰ ἐπιστεύετε Μωϋσῇ, φησὶν, ἐπιστεύσατε ἂν ἐμοί· περὶ γὰρ ἐμοῦ ἐκεῖνος ἔγραψε.\n\nΠερὶ τῆς ἀναθέσεως τῶν πρωτοτόκων.\n\nα. Λελυτρώμεθα μὲν ἐκ τῆς ἀρχαίας ἡμῶν ἀνατροφῆς πατροπαραδότου, κατὰ τὸ γεγραμμένον, Οὐ φθαρτοῖς ἀργυρίῳ ἢ χρυσίῳ, ἀλλὰ τιμίῳ αἵματι ὡς ἀμνοῦ ἀμώμου καὶ ἀσπίλου Χριστοῦ, προεγνωσμένου μὲν πρὸ καταβολῆς κόσμου, φανερωθέντος δὲ ἐπ’ ἐσχάτου. Ἅτε Θεὸς ὢν φύσει, καὶ ἐν μορφῇ καὶ ἰσότητι Θεοῦ καὶ Πατρὸς, καὶ ἐπεὶ ὠνόμασται καὶ πρωτότοκος ὁ Μονογενὴς, ἐπὶ γῆς ὤφθη, καὶ τοῖς ἀνθρώποις συνανεστράφη. Ἔφη γάρ που περὶ ἡμῶν ἐν Ψαλμοῖς πρὸς τὸν ἐν οὐρανοῖς Πατέρα καὶ Θεόν· Ἀπαγγελῶ τὸ ὄνομά σου τοῖς ἀδελφοῖς μου, ἐν μέσῳ Ἐκκλησίας ὑμνήσω σε.","english":"with the purest desires, as it seems to me, removed from all baseness, and persuading those sanctified through Christ to nourish their own soul. \"Let the first and the seventh day be called holy,\" he says. For holy is our time at the beginning of creation, when the forefather Adam had not yet left paradise because of the transgression, but was still dwelling in it, still keeping the commandment given. And holy again is the time at the end, through Christ, who justifies in faith those who approach him, and brings them back again to that which we were in the beginning. Therefore, in these things the whole mystery concerning our Savior was prefigured for us. Hence, he himself very well said to the Jews: \"If you believed Moses,\" he says, \"you would have believed me; for he wrote about me.\"\n\nConcerning the offering of the firstborn.\n\na. We have been redeemed from our ancient, ancestral upbringing, not by perishable silver or gold, but by the precious blood as of a spotless and unblemished lamb, Christ, who was foreknown before the foundation of the world, but manifested at the end. He, being God by nature, and in the form and equality of God and Father, and since the Only-begotten is also called firstborn, appeared on earth and lived among men. For he said somewhere about us in the Psalms to the Father and God in heaven: \"I will announce your name to my brothers; in the midst of the Church I will hymn you.","structure":"narrative","commentary":[{"unit":"structure","kind":"structure","basis":"text","lemma":"Περὶ τῆς ἀναθέσεως τῶν πρωτοτόκων","severity":"info","text":"This heading marks a new section within the commentary, shifting from the discussion of holy days to the offering of the firstborn, a distinct typological theme.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"scripture","kind":"scripture","basis":"text","lemma":"Εἰ ἐπιστεύετε Μωϋσῇ, φησὶν, ἐπιστεύσατε ἂν ἐμοί· περὶ γὰρ ἐμοῦ ἐκεῖνος ἔγραψε","severity":"info","text":"Cyril attributes to Christ a saying not found verbatim in the Gospels; it echoes John 5:46, where Jesus says, 'If you believed Moses, you would believe me, for he wrote of me.'","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"scripture","kind":"scripture","basis":"text","lemma":"Ἀπαγγελῶ τὸ ὄνομά σου τοῖς ἀδελφοῖς μου, ἐν μέσῳ Ἐκκλησίας ὑμνήσω σε","severity":"info","text":"This quotation is not found in the canonical Psalter; Cyril may be citing a lost or apocryphal psalm, or paraphrasing a liturgical tradition.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"term","kind":"term","basis":"glossary","lemma":"πρωτότοκος","severity":"info","text":"Cyril links the term 'firstborn' (πρωτότοκος) to Christ as the Only-begotten, applying it typologically to the offering of firstborn animals in the Law.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"background","kind":"background","basis":"text","lemma":"Οὐ φθαρτοῖς ἀργυρίῳ ἢ χρυσίῳ, ἀλλὰ τιμίῳ αἵματι ὡς ἀμνοῦ ἀμώμου καὶ ἀσπίλου Χριστοῦ","severity":"info","text":"Cyril contrasts perishable metal with Christ's blood, echoing 1 Peter 1:18-19 and Hebrews 9:14, where Christ is the unblemished lamb whose blood redeems.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"reception","kind":"reception","basis":"text","lemma":"προεγνωσμένου μὲν πρὸ καταβολῆς κόσμου, φανερωθέντος δὲ ἐπ’ ἐσχάτου","severity":"info","text":"This phrasing reflects the pre-existence and eschatological manifestation of Christ, a theme central to Alexandrian theology and later Chalcedonian Christology.","cites":[],"named_sources":[],"dropped_cites":[]}],"ambiguities":["The source of the psalm quotation attributed to Christ is uncertain; it may be a non-canonical text or a loose paraphrase.","The phrase 'ἀνατροφῆς πατροπαραδότου' could refer to Jewish ancestral tradition or more broadly to pre-Christian religious upbringing."],"confidence":"high","notes":[]},{"i":408,"ref":"p408","source":"Ἀναλαβὼν γὰρ εἰς ἑαυτὸν τὰ ἀνθρώπινα, καὶ καθεὶς οἰκονομικῶς ἐν τοῖς καθ’ ἡμᾶς τὰ καθ’ ἑαυτὸν, ἀδελφοὺς ἡμᾶς ἀποκαλεῖν οὐκ αἰσχύνεται, ἐπείτοι κεκλήμεθα πρὸς υἱότητα δι’ αὐτοῦ. Καὶ γάρ ἐστιν ἀληθὲς, καὶ ἐξ αὐτῶν μεμαρτύρηται τῶν πραγμάτων, ὅτι τὸν ἴδιον Υἱὸν τῆς ἁπάντων ἡμῶν σωτηρίας ἀντάλλαγμα δέδωκεν ὁ Πατήρ. Οὐκοῦν ὡς ὁ Παῦλός φησι, Τιμῆς ἠγοράσμεθα, καὶ οὐκ ἐσμὲν ἑαυτῶν. Ἀλλ’ εἷς ὑπὲρ πάντων ἀπέθανεν, ἵνα οἱ πάντες μηκέτι ἑαυτοῖς ζῶμεν, ἀλλὰ τῷ ὑπὲρ ἡμῶν τεθνεῶτι καὶ ἐγηγερμένῳ. Ὅτι τοίνυν ἕκαστος τῶν διὰ Χριστοῦ σεσωσμένων, καὶ οἱονεὶ συμμορφίαν τὴν πρὸς αὐτὸν εὖ μάλα πεπλουτηκότων δι’ ἁγιασμοῦ ἐν Πνεύματι, Θεῷ τὴν οἰκείαν ἐπόφλῃ ζωὴν, σαφὲς ἂν γένοιτο προσλαλοῦντος τοῖς ἀρχαιοτέροις τοῦ πανσόφου Μωσέως· Καὶ ἔσται, ὡς ἂν εἰσαγάγῃ σε Κύριος ὁ Θεός σου εἰς τὴν γῆν τῶν Χαναναίων, ὂν τρόπον ὤμοσε τοῖς πατράσι σου, καὶ δῷ σοι αὐτήν· καὶ ἀφοριεῖς πᾶν διανοῖγον μήτραν τὰ ἀρσενικὰ τῷ Κυρίῳ, πᾶν διανοῖγον μήτραν ἐκ τῶν βουκολίων, ἢ ἐν τοῖς κτήνεσί σου, ὅσα ἂν γένηταί σοι τὰ ἀρσενικὰ, ἁγιάσεις αὐτὰ τῷ Κυρίῳ. Πᾶν διανοῖγον μήτραν ὄνου, ἀλλάξεις προβάτῳ· ἐὰν δὲ μὴ ἀλλάξῃς, λυτρώσῃ αὐτό. Πᾶν πρωτότοκον ἀνθρώπου τῶν υἱῶν σου λυτρώσῃ. Συναγηγερμένης δὲ τῆς ἐκκλησίας κατὰ καιροὺς ἐν Χωρὴβ, διὰ τῶν ἴσων ἔρχεται λόγων, ἐθεσμοθέτει δὲ πάλιν, λέγων ὡδί· Τὰ πρωτότοκα τῶν υἱῶν σου δώσεις ἐμοί. Οὕτω ποιήσεις τὸν μόσχον σου, καὶ τὸ πρόβατόν σου, καὶ τὸ ὑποζύγιόν σου. Ἑπτὰ ἡμέραις ἔσται ὑπὸ τὴν μητέρα, τῇ δὲ ὀγδόῃ ἡμέρᾳ ἀποδώσεις μοι αὐτό. Καὶ ἄνδρες ἅγιοι ἔσεσθέ μοι.","english":"Having taken up human nature into himself, and having economically brought his own affairs down to our level, he is not ashamed to call us brothers, since we have been called to sonship through him. For it is true, and is attested by the facts themselves, that the Father gave his own Son as a ransom for the salvation of us all. Therefore, as Paul says, we have been bought at a price, and we are not our own. But one died for all, so that we all might no longer live for ourselves, but for the one who died and rose again for us. That each of those saved through Christ, and who have richly acquired, as it were, a conformity to him through sanctification in the Spirit, owes his own life to God, would become clear from the words of the all-wise Moses addressing the ancients: \"And it shall be, when the Lord your God brings you into the land of the Canaanites, as he swore to your fathers, and gives it to you, you shall set apart every male that opens the womb, every firstling from your cattle or among your flocks, whatever males are born to you, you shall consecrate them to the Lord. Every firstling of a donkey you shall exchange for a sheep; but if you do not exchange it, you shall redeem it. Every firstborn human among your sons you shall redeem.\" And when the assembly gathered at times in Choreb, he came with the same words, and again legislated, saying thus: \"You shall give me the firstborn of your sons. So you shall do with your calf, and your sheep, and your beast of burden. It shall be seven days under the mother, and on the eighth day you shall give it to me. And you shall be holy men to me.","structure":"narrative","commentary":[{"unit":"sense","kind":"sense","basis":"text","lemma":"ἀναλαβὼν ... καθεὶς οἰκονομικῶς","severity":"info","text":"Cyril interprets Christ's incarnation as an 'economic' descent, a key Alexandrian theme: the divine condescends to human level without ceasing to be divine.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"scripture","kind":"scripture","basis":"text","lemma":"Τιμῆς ἠγοράσμεθα","severity":"info","text":"Cyril alludes to Paul's language of being 'bought at a price' (1 Cor 6:20), though the exact phrase is not a direct quotation; it echoes the idea of ransom.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"scripture","kind":"scripture","basis":"text","lemma":"Καὶ ἔσται ... λυτρώσῃ αὐτό","severity":"info","text":"Cyril cites a composite of Exodus 13:11-13 and 22:29-30, with variations; the firstborn laws are applied typologically to Christ's sacrifice.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"background","kind":"background","basis":"text","lemma":"Χωρὴβ","severity":"info","text":"Choreb (Horeb) is the biblical site of the giving of the law; Cyril here refers to a second legislative assembly, likely Sinai, conflating the two traditions.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"reception","kind":"reception","basis":"text","lemma":"συμμορφίαν ... δι’ ἁγιασμοῦ ἐν Πνεύματι","severity":"info","text":"Cyril's language of 'conformity through sanctification in the Spirit' anticipates later Eastern Orthodox theology of theosis, though here applied to the saved community.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"structure","kind":"structure","basis":"text","lemma":"Συναγηγερμένης ... ἐθεσμοθέτει δὲ πάλιν","severity":"info","text":"Cyril presents Moses' legislation as a repeated event, first in the land of Canaan, then at Choreb, to reinforce the typological link between firstborn and Christ.","cites":[],"named_sources":[],"dropped_cites":[]}],"ambiguities":["The Greek text conflates two distinct Mosaic passages (Exod 13:11-13 and 22:29-30) into a single citation; the exact wording is not verbatim from the LXX.","The phrase 'Τιμῆς ἠγοράσμεθα' is not a direct Pauline quote but a paraphrase; its source is ambiguous."],"confidence":"high","notes":[]},{"i":409,"ref":"p409","source":"β. Εὐαφόρμως μὲν οὖν ὁ τῶν ὅλων Θεὸς τὴν τῶν ὅλων ἀνάθεσιν αἰτεῖ, καὶ αὐτῷ χρῆναι διισχυρίζεται καθιεροῦν ἡμᾶς τὰ ἀῤῥενικά. Ἐπειδὴ γὰρ διολώλασι μὲν τὰ τῶν Αἰγυπτίων πρωτότοκα, σέσωσται δὲ πανοικὶ καὶ διέδρα τὸν ὀλοθρευτὴν ὁ ἠγαπημένος Ἰσραὴλ, τῷ αἵματι τοῦ ἀμνοῦ κατακεχρισμένος ὅσον εἰς τύπον Χριστοῦ τοῦ δι’ ἡμᾶς ἐν νεκροῖς, ἵνα καταργήσῃ τὸν θάνατον, ταύτῃτοι δικαίως εἶεν ἂν ἑαυτῶν μὲν οὐκέτι τὰ σεσωσμένα· πρέποι δ’ ἂν μᾶλλον αὐτὰ διακεκτῆσθαι λοιπὸν ὡς ἴδια τὸν ὑπὲρ ἑαυτῶν κεκινδυνευκότα. Ὃν γὰρ τρόπον οἱ τοὺς ἤδη γεγονότας ὑποχειρίους βαρβαρικοῖς ἀπαλλάττειν ἰσχύοντες, καὶ τῆς ἀδοκήτως ἐπενεχθείσης δουλείας ἐλευθεροῦν διὰ τοῦ τὴν πρὸς ἐκείνους ἀνατλῆναι μάχην, μονονουχὶ τὴν δεσπότου λοιπὸν ἐπέχουσι τάξιν, αἵματι τῷ ἰδίῳ τοὺς ἁλόντας κατακτώμενοι· κατὰ τὸν ἴσον, οἶμαι, τοῦτον λόγον καὶ ὁ Κύριος ἡμῶν Ἰησοῦς Χριστὸς, τὸ τῶν ἀκαθάρτων δαιμόνων καταδήσας στῖφος, καὶ τὸ ἴδιον αἷμα τεθεικὼς ὑπὲρ ἡμῶν· ἀποστήσας τε οὕτω τὸν θάνατον, καὶ καταλύσας τὴν φθορὰν, ἰδίους ἡμᾶς ποιεῖται λοιπὸν, ὡς τὴν ἑαυτῶν μὲν οὐκέτι, τὴν αὐτοῦ δὲ μᾶλλον διαζῶντας ζωήν. Εἰ μὴ γὰρ ἀπέθανεν ὑπὲρ ἡμῶν, οὐκ ἂν διεσώθημεν· καὶ εἰ μὴ γέγονεν ἐν νεκροῖς, οὐκ ἂν τὸ δυσάντητον τοῦ θανάτου κατεσείσθη κράτος. Οὕτω καὶ ὁ θεσπέσιος Παῦλος μεμυσταγώγηκε, λέγων, τοὺς διὰ Χριστοῦ σεσωσμένους· Χριστῷ συνεσταύρωμαι· ζῶ δὲ οὐκέτι ἐγώ· ζῇ δὲ ἐν ἐμοὶ Χριστός. Ὃ δὲ νῦν ζῶ ἐν σαρκὶ, ἐν πίστει ζῶ τῇ τοῦ Υἱοῦ τοῦ Θεοῦ τοῦ ἀγαπήσαντός με, καὶ δόντος ἑαυτὸν ὑπὲρ ἐμοῦ.","english":"Therefore, the God of all things opportunely demands the dedication of all things, and insists that we should consecrate the firstborn to him. For since the firstborn of the Egyptians have perished, while the beloved Israel has been saved with his whole household and escaped the destroyer, anointed with the blood of the lamb as a type of Christ, who died for us among the dead in order to abolish death, the saved things would rightly no longer belong to themselves; rather, it would be fitting for them henceforth to be possessed as his own by the one who risked himself for them. For just as those who are able to rescue those already fallen into barbarian hands and free them from unexpectedly imposed slavery by enduring battle against those enemies, virtually hold the position of master thereafter, acquiring the captives by their own blood—so, I think, by this same reasoning, our Lord Jesus Christ, having subdued the host of unclean demons and shed his own blood for us, and having thus repelled death and dissolved corruption, henceforth makes us his own, so that we live no longer our own life but rather his. For if he had not died for us, we would not have been saved; and if he had not been among the dead, the terrible power of death would not have been overthrown. So also the divine Paul has initiated us into the mystery, saying: \"Those saved through Christ: I have been crucified with Christ; I no longer live; Christ lives in me. And what I now live in the flesh, I live in the faith of the Son of God, who loved me and gave himself for me.","structure":"narrative","commentary":[{"unit":"sense","kind":"sense","basis":"text","lemma":"Εὐαφόρμως μὲν οὖν ὁ τῶν ὅλων Θεὸς τὴν τῶν ὅλων ἀνάθεσιν αἰτεῖ","severity":"info","text":"Cyril interprets the demand for firstborn dedication as a type of Christ's redemptive sacrifice, linking the Exodus narrative to Christ's death and resurrection.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"scripture","kind":"scripture","basis":"text","lemma":"τῷ αἵματι τοῦ ἀμνοῦ κατακεχρισμένος","severity":"info","text":"Allusion to Exodus 12:7, where the Israelites anoint doorposts with lamb's blood; Cyril reads this typologically as prefiguring Christ's blood.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"scripture","kind":"scripture","basis":"text","lemma":"τοὺς διὰ Χριστοῦ σεσωσμένους· Χριστῷ συνεσταύρωμαι· ζῶ δὲ οὐκέτι ἐγώ· ζῇ δὲ ἐν ἐμοὶ Χριστός","severity":"info","text":"Cyril cites Paul (Galatians 2:20 or similar) to articulate the mystical union with Christ, though the exact Pauline source is not verbatim in the NT.","cites":[],"named_sources":["Pauline Epistles"],"dropped_cites":[]},{"unit":"background","kind":"background","basis":"text","lemma":"τὸ δυσάντητον τοῦ θανάτου κατεσείσθη κράτος","severity":"info","text":"Cyril reflects the early Christian theme of Christ's descent into Hades to overthrow death, common in Greek patristic soteriology.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"structure","kind":"structure","basis":"text","lemma":"Κατὰ τὸν ἴσον, οἶμαι, τοῦτον λόγον","severity":"info","text":"Cyril uses an analogy from ransom of captives to explain Christ's acquisition of believers, structuring the argument with a comparative 'just as... so' pattern.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"reception","kind":"reception","basis":"text","lemma":"ὁ θεσπέσιος Παῦλος μεμυσταγώγηκε","severity":"info","text":"Cyril invokes Paul as a mystagogue, reflecting the Alexandrian tradition of reading Paul as an initiator into Christian mysteries.","cites":[],"named_sources":[],"dropped_cites":[]}],"ambiguities":["The exact Pauline source for the citation is unclear; it may be a conflation of Galatians 2:20 and 1 Corinthians 15:22.","The phrase 'τὸ δυσάντητον τοῦ θανάτου' could be read as 'the terrible power of death' or 'the implacable power of death'; both are possible."],"confidence":"high","notes":[]},{"i":410,"ref":"p410","source":"Ὥσπερ οὗν μονονουχὶ τὴν τοῦ σφαγέντος ἀμνοῦ ζωὴν ἔζων οἱ ἐξ Ἰσραὴλ, οὕτω καὶ ἡμεῖς οὐχὶ τὴν ἰδίαν ἔτι ζῶμεν ζωὴν, ἀλλὰ τὴν τοῦ δι’ ἡμᾶς ἀποθανόντος Χριστοῦ, εἰ καὶ ἀνεβίω πάλιν. Ζωὴ γὰρ ἦν κατὰ φύσιν, ὡς Θεός. Χρὴ τοίνυν ἡμῶν ἁγίαν εἶναι τὴν ζωήν· τοιαύτη γὰρ ἡ Χριστοῦ. Ἁγίως δὲ ζῇν ᾑρημένοι, τὴν ἀξιάγαστον αὐτοῦ καταπλουτήσομεν εἰκόνα, σύμμορφοί τε γεγονότες τῷ δι’ ἡμᾶς καθ’ ἡμᾶς, καὶ Μονογενεῖ μὲν ὡς Θεῷ, πρωτοτόκῳ δὲ διὰ τὸ ἀνθρώπινον, ἱερεῖον ἀνάθεμα καὶ ἀξιόληπτον ἀληθῶς ἐσόμεθα τῷ Θεῷ καὶ Πατρί. Ἁγιάζεται τοίνυν τὰ πρωτότοκα καὶ ἀρσενικὰ, διά τοι τὸ ἐν εἰκόνι νοεῖσθαι Χριστοῦ. Ὥσπερ γὰρ τὰ βρέφη προσεκόμιζον μὲν αἱ μητέρες· προσίετο δὲ καὶ λίαν ἀσμένως ὁ Κύριος ἡμῶν Ἰησοῦς Χριστὸς, καὶ τοῖς ἁγίοις προσπεφώνηκε μαθηταῖς· Ἄφετε τὰ παιδία, καὶ μὴ κωλύετε αὐτὰ ἔρχεσθαι πρός με· τῶν γὰρ τοιούτων ἐστὶν ἡ βασιλεία τῶν οὐρανῶν· οὕτω κἀνθάδε νοήσεις· ἀγαπᾷ τὸ πρωτότοκον ὁ Θεὸς καὶ Πατὴρ, ὡς ἐν εἰκόνι Χριστοῦ διαπρέπον. Μόνα δὲ ἀπόλεκτα τὰ ἀρσενικὰ τῶν πρωτοτόκων. Ἔδει γὰρ, ἔδει σώζεσθαι τῷ Χριστῷ τὸ αὐτῷ μᾶλλον πρεπωδέστατον κάλλος, καὶ τοῖς κατ’ εἰκόνα τὴν πρὸς αὐτὸν ὡς ἐν εἴδει τῶν πρωτοτόκων μεμορφωμένοις. Ἔστι γὰρ ὁμοῦ πρωτότοκός τε καὶ ἄρσην, ὅτι μὴ οἶδε μαλακισμὸν εἰς ἁμαρτίαν· μαλακισμοῦ δὲ τύπος, τὸ θῆλυ. Δεῖ δὴ οὖν τὴν εἰκόνα φοροῦντας Χριστοῦ, παραιτεῖσθαι μὲν φρόνημα τὸ θηλυπρεπές· ἀποσείεσθαι δὲ λίαν, ὡς ἐπάρατον ἀληθῶς καὶ Θεῷ κατεστυγημένον, τὸ μαλθακόν τε καὶ ἀνειμένον, καὶ ἄναλκι, καὶ σφριγῶδες ἀνέχειν·","english":"Just as the Israelites lived, so to speak, the life of the slaughtered lamb, so we no longer live our own life, but the life of Christ who died for us, even though he came to life again. For he was life by nature, as God. Therefore our life must be holy; for such is the life of Christ. And having chosen to live holily, we will be enriched with his admirable image, having become conformed to him who is for us and like us, and we will be to God the Father a truly acceptable and worthy offering, as to the Only-begotten in that he is God, and to the Firstborn in that he is human. Therefore the firstborn and the males are sanctified, because they are understood to be in the image of Christ. For just as mothers used to bring their infants, and our Lord Jesus Christ received them very gladly and said to the holy disciples, \"Let the children be, and do not hinder them from coming to me; for the kingdom of heaven belongs to such as these,\" so here you will understand: God the Father loves the firstborn, as it shines in the image of Christ. Only the male firstborn are selected. For it was necessary, it was necessary that the beauty most becoming to Christ be preserved for him, and for those who are formed in his image as in the form of the firstborn. For he is both firstborn and male, because he knows no effeminacy into sin; the female is a type of effeminacy. Therefore those who bear the image of Christ must renounce an effeminate disposition, and utterly shake off, as truly accursed and abhorred by God, that which is soft, relaxed, cowardly, and to maintain a vigorous spirit.","structure":"narrative","commentary":[{"unit":"sense","kind":"sense","basis":"text","lemma":"Ζωὴ γὰρ ἦν κατὰ φύσιν, ὡς Θεός","severity":"info","text":"Cyril asserts that Christ, being God, is life by nature, grounding the typological identification of the lamb's life with Christ's life.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"scripture","kind":"scripture","basis":"text","lemma":"Ἄφετε τὰ παιδία, καὶ μὴ κωλύετε αὐτὰ ἔρχεσθαι πρός με· τῶν γὰρ τοιούτων ἐστὶν ἡ βασιλεία τῶν οὐρανῶν","severity":"info","text":"Cyril cites a saying of Jesus about children and the kingdom of heaven, but the exact wording does not correspond to any canonical verse; it may be a free adaptation of Matthew 19:14 or a similar logion.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"term","kind":"term","basis":"text","lemma":"πρωτότοκος","severity":"info","text":"Cyril uses 'firstborn' (πρωτότοκος) both for the sacrificial animal and as a Christological title, linking the Old Testament institution to Christ as the Firstborn of the Father.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"background","kind":"background","basis":"text","lemma":"μαλακισμὸς","severity":"info","text":"Cyril associates the female (τὸ θῆλυ) with 'effeminacy' (μαλακισμός) and moral weakness, reflecting a common patristic gender typology that contrasts male vigor with female softness.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"structure","kind":"structure","basis":"text","lemma":"Ὥσπερ ... οὕτω","severity":"info","text":"The passage uses a double analogy: first, Israelites living the lamb's life parallels Christians living Christ's life; second, mothers bringing infants to Christ parallels God the Father accepting firstborn offerings.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"caution","kind":"caution","basis":"text","lemma":"Ἄφετε τὰ παιδία","severity":"caution","text":"The cited saying of Jesus is not attested in the canonical Gospels in this form; it may be a loose paraphrase or derive from an apocryphal tradition, and its source is uncertain.","cites":[],"named_sources":[],"dropped_cites":[]}],"ambiguities":["The exact source of the Jesus logion about children is unclear; it may be a paraphrase of Matthew 19:14 or an apocryphal saying.","The phrase 'σύμμορφοί τε γεγονότες τῷ δι’ ἡμᾶς καθ’ ἡμᾶς' is syntactically compressed; the precise sense of 'conformed to him who is for us and like us' is ambiguous."],"confidence":"high","notes":[]},{"i":411,"ref":"p411","source":"καὶ ἀνδροπρεπῆ προθυμίαν εἴς γε τὸ δεῖν ἑλέσθαι, φημὶ, κατορθοῦν ἀρετήν. Ἀλλάττεται δὲ προβάτῳ πᾶν διανοῖγον μήτραν ὄνου. Καὶ τίς ὁ λόγος; Ἀνίερον μὲν γὰρ καὶ βέβηλον κατὰ νόμον ἡ ὄνος· ἱερὸν δὲ τὸ πρόβατον· τοιγάρτοι καὶ ὑπὲρ ὄνου προσάγεται. Ὑπαινίττεται δὲ πάλιν ἡμῖν ὁ νόμος ἐν τούτοις, ὅτι καὶ τὸ βέβηλον ἅγιον ἐν Χριστῷ, καὶ τὸ ἀνίερον, καὶ δεκτὸν δι’ αὐτοῦ καὶ τὸ ἀπαράδεκτον. Ἐπειδὴ γὰρ ἦμεν ἁμαρτωλοὶ καὶ ἀκάθαρτοι, γέγονεν αὐτὸς ὑπὲρ ἡμῶν ἅγιον θῦμα, καὶ εἰς ὀσμὴν εὐωδίας. Ἀπέθανε γὰρ ὑπὲρ ἁμαρτωλῶν, δίκαιος ὑπὲρ ἀδίκων, ὑπὲρ τῶν ἀκαθάρτων ὁ καθαρὸς, καθὰ καὶ πρόβατον ὑπὲρ ὄνου. Λυτροῦται δὲ τὰ ἀνθρώπων πρωτότοκα δώρων, κατὰ τὸ εἰκὸς, ἤτοι τίμημα τῶν προσδοκιμαζομένων. Διὰ ποίαν αἰτίαν; Ὅτι τὸ ἀνατεθειμένον ὅλως καὶ ἡγιασμένον τῷ Θεῷ καταθύεσθαι που ἐχρῆν πάντως. Παραιτεῖται δὲ τὴν ἀνδροκτονίαν ὁ κτίσας ἐν ἀφθαρσίᾳ Θεὸς τὰ πάντα. Οὐ γὰρ ἐποίησεν θάνατον, οὐδὲ ἐπ’ ἀπωλείᾳ ζώντων τέρπεται, κατὰ τὸ γεγραμμένον. Οὔτε μὴν ἐν ἴσῳ τοῖς ἀκαθάρτοις δαίμοσι, τοῖς καταφθειρομένοις ἐφήδεται· προστάττει δὲ μᾶλλον ὑπὲρ αὐτοῦ καθεῖναι τὸ λύτρον, μονονουχὶ καὶ διαῤῥήδην ὁμολογεῖν ὡς αὐτῷ τὴν οἰκείαν ὀφείλομεν ζωήν. Τοῦτο γὰρ ἐποίσει τὸ καλούμενον δίδραγμον τελεῖσθαι προστάττων. Λύτρον δὲ τὸ ἀληθὲς καὶ ὑπὲρ πάντων, αὐτὸς νοοῖτο Χριστὸς, δι’ οὗ, καὶ ἐν ᾧ νενικήκαμεν τὴν φθοράν· δέδωκε γὰρ ἑαυτὸν ὑπὲρ ἡμῶν. Ἑπτὰ δὲ δεῖν ἔφη πληροῦν ἡμέρας ὑπὸ μητρὶ τὸν ἀμνόν· προσκομίζεσθαι δὲ κατὰ τὴν ὀγδόην. Οὐ γάρ τοι τεχθὲν ἐκ μήτρας, εὐθὺς κατεσφάζετο·","english":"and a manly eagerness to choose, I say, to achieve virtue. But every donkey that opens the womb is exchanged for a sheep. And what is the meaning? For the donkey is unholy and profane according to the law, while the sheep is holy; therefore it is offered in place of the donkey. The law again hints to us in these things that even the profane is holy in Christ, and the unholy, and through him even the unacceptable is acceptable. For since we were sinful and unclean, he himself became a holy sacrifice for us, and an offering of sweet fragrance. For he died for sinners, the just for the unjust, the pure for the impure, just as a sheep is offered for a donkey. The firstborn of humans are redeemed by gifts, as is fitting, that is, by the price of those being tested. For what reason? Because that which is entirely dedicated and sanctified to God had to be sacrificed somewhere. But the God who created all things in incorruption rejects the killing of humans. For he did not create death, nor does he delight in the destruction of the living, according to what is written. Nor does he take pleasure in the same way as unclean demons, who delight in corruption; rather, he commands that the ransom be paid for him, almost explicitly confessing that we owe our own life to him. For this will be accomplished by commanding that the so-called didrachm be paid. And the true ransom for all is understood to be Christ himself, through whom and in whom we have conquered corruption; for he gave himself for us. And he said that the lamb must remain for seven days under its mother, and be presented on the eighth day. For it was not slaughtered immediately upon being born from the womb.","structure":"narrative","commentary":[{"unit":"background","kind":"background","basis":"background","lemma":"ἀλλάττεται δὲ προβάτῳ πᾶν διανοῖγον μήτραν ὄνου","severity":"info","text":"Cyril refers to the law (Exod 13:13; 34:20) requiring that a firstborn donkey be redeemed with a lamb, since the donkey is impure and cannot be sacrificed.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"term","kind":"term","basis":"glossary","lemma":"δίδραγμον","severity":"info","text":"The didrachm (two-drachma coin) was the redemption price for a firstborn son, here typologically linked to Christ as the true ransom.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"scripture","kind":"scripture","basis":"text","lemma":"οὐ γὰρ ἐποίησεν θάνατον, οὐδὲ ἐπ’ ἀπωλείᾳ ζώντων τέρπεται","severity":"info","text":"Cyril echoes Wisdom of Solomon 1:13-14 (God did not create death, nor delights in destruction), a common patristic proof-text against anthropomorphism.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"structure","kind":"structure","basis":"text","lemma":"ἑπτὰ δὲ δεῖν ἔφη πληροῦν ἡμέρας ὑπὸ μητρὶ τὸν ἀμνόν· προσκομίζεσθαι δὲ κατὰ τὴν ὀγδόην","severity":"info","text":"Cyril transitions from typological interpretation to a ritual prescription (the lamb kept seven days, presented on the eighth), mirroring the legal source (Lev 22:27).","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"reception","kind":"reception","basis":"background","lemma":"καὶ τὸ βέβηλον ἅγιον ἐν Χριστῷ","severity":"info","text":"Cyril’s reading that the profane becomes holy in Christ reflects Alexandrian soteriology, where Christ’s sacrifice sanctifies sinful humanity, a theme later influential in Byzantine liturgical commentary.","cites":[],"named_sources":[],"dropped_cites":[]}],"ambiguities":["The phrase 'πᾶν διανοῖγον μήτραν ὄνου' could refer to any donkey that first opens the womb (i.e., firstborn) or to any donkey that opens the womb (i.e., at birth); Cyril takes it as firstborn, consistent with Exodus law."],"confidence":"high","notes":[]},{"i":412,"ref":"p412","source":"τῷ δὲ τῆς τεκούσης γάλακτι προανδρισθὲν ἠρέμα, καὶ διισχύσαν βραχὺ, τότε δὴ, τότε καὶ εἰς ὀσμὴν εὐωδίας ἐπιτηδείως ἔχειν αὐτὸ, διετύπου Θεός. Τύπος δ’ ἂν εἴη καὶ τόδε μυστικοῦ καὶ ἀναγκαίου πράγματος. ὃ καὶ εἰς δεῦρο τετήρηται παρ’ ἡμῖν τοῖς τὰ λογικὰ θρέμματα καθιεροῦν εἰωθόσι τῷ πάντων κρατοῦντι Θεῷ. Οὐ γὰρ ὁμοῦ κεκλημένους, καὶ εἰς τὰς τοῦ πιστεύειν ἀρχὰς ἐκβεβηκότας, καὶ ἀμυήτους ἔτι προσκομίζομεν τῇ θείᾳ τε καὶ ἀναιμάκτῳ θυσίᾳ· προκατηχοῦντες δὲ μᾶλλον, μονονουχὶ δὲ καὶ ὑπὸ μητρὶ τρέχοντες, τουτέστι, τῇ Ἐκκλησίᾳ, καὶ οἷόν τινι γάλακτι νηπιοπρεπεῖ καὶ τρυφερῷ καταπιαίνοντες λόγῳ. Καὶ γοῦν ὁ θεσπέσιος Παῦλος τοῖς οὔπω τὴν ἕξιν τελείοις ἐπιστέλλει λέγων· Γάλα ὑμᾶς ἐπότισα, καὶ οὐ βρῶμα. Οὔπω γὰρ ἠδύνασθε, ἀλλ’ οὐδὲ ἔτι νῦν δύνασθε. Καὶ πάλιν ἐν ἑτέρᾳ Ἐπιστολῇ· Πᾶς γὰρ ὁ μετέχων γάλακτος, ἄπειρος λόγου δικαιοσύνης. Νήπιος γάρ ἐστι. Τελείων δέ ἐστιν ἡ στερεὰ τροφὴ, τῶν διὰ τὴν ἕξιν τὰ αἰσθητήρια γεγυμνασμένα ἐχόντων πρὸς διάκρισιν καλοῦ τε καὶ κακοῦ. Ἀνδρυθέντας δὴ οὖν καὶ τεθραμμένους εὖ μάλα τοῖς εἰς κατήχησιν λόγοις προσάγομεν κατὰ τὴν ὀγδόην, τουτέστι παριππεύσαντος τοῦ καιροῦ καθ’ ὃν ἦσαν ἐν νηπιότητι, καὶ λοιπὸν ἑτέρου μετ’ ἐκεῖνον εἰσβαίνοντος, καθ’ ὃν τὸ τοῦ Χριστοῦ μυστήριον παρατεθείη τις ἂν αὐτοῖς ἐπὶ καιροῦ καὶ πρεπόντως. Κατασημαίνει γὰρ ἡμῖν ἡ ὀγδόη τὸν τῆς ἀναστάσεως καιρὸν, ὅτε τὸν ὑπὲρ ἡμῶν ὑπομείνας θάνατον, ἀνεβίω Χριστὸς, ᾧ συμμορφούμεθα νοητῶς ἀποθνήσκοντες διὰ τοῦ ἁγίου βαπτίσματος, ἵνα καὶ τῆς ἀναστάσεως τύχωμεν. Πιστώσεται δὲ καὶ ὁ Παῦλος γράφων·","english":"and having been gently strengthened by the milk of the mother that bore it, and having grown a little strong, then, yes then, it is suitably disposed for the fragrance of good odor, God ordained. This too would be a type of a mystical and necessary matter, which is preserved even to this day among us who are accustomed to consecrate the rational flocks to the God who rules all. For we do not bring those who have been called together and have entered into the beginnings of faith, and are still uninitiated, to the divine and bloodless sacrifice; but rather we first instruct them, and we almost run under the mother, that is, the Church, and fatten them with a kind of milk, a speech suitable for infants and tender. And indeed the divine Paul writes to those not yet perfect in habit, saying: \"I have given you milk to drink, and not solid food. For you were not yet able, nor even now are you able.\" And again in another Epistle: \"For everyone who partakes of milk is inexperienced in the word of righteousness. For he is an infant.\" Solid food is for the perfect, for those who, by reason of habit, have their senses trained for distinguishing good and evil. Therefore, when they have grown up and been well nourished by the words of catechesis, we bring them forward on the eighth day, that is, when the time in which they were in infancy has passed, and another time after that has entered, in which the mystery of Christ might be appropriately presented to them. For the eighth day signifies for us the time of the resurrection, when Christ, having endured death for us, came to life again, to whom we are spiritually conformed, dying through holy baptism, so that we may also obtain the resurrection. And Paul will confirm this, writing:","structure":"narrative","commentary":[{"unit":"sense","kind":"sense","basis":"text","lemma":"τῷ δὲ τῆς τεκούσης γάλακτι προανδρισθὲν","severity":"info","text":"Cyril interprets the lamb's being nourished by its mother's milk as a type of catechetical instruction by the Church, which prepares the faithful for the Eucharist.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"scripture","kind":"scripture","basis":"text","lemma":"Γάλα ὑμᾶς ἐπότισα, καὶ οὐ βρῶμα","severity":"info","text":"Cyril cites Paul (1 Cor 3:2, paraphrased) to distinguish between elementary teaching (milk) and advanced doctrine (solid food).","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"scripture","kind":"scripture","basis":"text","lemma":"Πᾶς γὰρ ὁ μετέχων γάλακτος, ἄπειρος λόγου δικαιοσύνης","severity":"info","text":"Cyril cites another Pauline passage (Heb 5:13-14, paraphrased) to argue that those who partake of milk are infants in understanding righteousness.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"background","kind":"background","basis":"text","lemma":"τὴν ὀγδόην","severity":"info","text":"The 'eighth day' refers to the early Christian practice of baptizing catechumens on the eighth day after a period of instruction, symbolizing the resurrection.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"reception","kind":"reception","basis":"text","lemma":"τῇ θείᾳ τε καὶ ἀναιμάκτῳ θυσίᾳ","severity":"info","text":"Cyril describes the Eucharist as a 'bloodless sacrifice,' a term common in Greek patristic literature to distinguish Christian practice from Jewish animal sacrifice.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"structure","kind":"structure","basis":"text","lemma":"Πιστώσεται δὲ καὶ ὁ Παῦλος γράφων","severity":"info","text":"This phrase introduces a further Pauline citation, showing Cyril's method of supporting typological interpretation with apostolic authority.","cites":[],"named_sources":[],"dropped_cites":[]}],"ambiguities":["The exact Pauline references are paraphrased; the specific verses are not given verbatim in the Greek text."],"confidence":"high","notes":[]},{"i":413,"ref":"p413","source":"Συνετάφημεν γὰρ αὐτῷ διὰ τοῦ βαπτίσματος εἰς τὸν θάνατον, ἵνα ὥσπερ ἠγέρθη Χριστὸς ἐκ νεκρῶν διὰ τῆς δόξης τοῦ Πατρὸς, οὕτω καὶ ἡμεῖς ἐν καινότητι ζωῆς περιπατήσωμεν. Ἀνατικτόμενοι τοίνυν διὰ τῆς πίστεως εἰς ἐπίγνωσιν ἀληθείας, καὶ συμμορφίαν ἤδη πλουτήσαντες τὴν πρὸς τὸν Κύριον ἡμῶν Ἰησοῦν Χριστὸν τὸν δι’ ἡμᾶς τε καὶ ἐν ἡμῖν πρωτότοκον· εἶτα λογικόν τε καὶ ἄδολον ἐκπίνοντες γάλα, εἰς μέτρον ἡλικίας ἀναβαίνοντες τοῦ πληρώματος αὐτοῦ, κατὰ τὸ γεγραμμένον, τότε δὴ, τότε λοιπὸν ἱεροὶ πάντες ἐσόμεθα, καὶ εἰς ἀνάθημα τῷ Θεῷ· καὶ κόσμῳ μὲν ἀποθνήσκοντες, νοητῶς δὲ Θεῷ ζῶντες ἁγίως. Τοῦτο γὰρ, οἶμαι, ἐστὶ τὸ παρ’ αὐτῷ σφάζεσθαι τῷ θυσιαστηρίῳ τῶν κτηνῶν τὰ πρωτότοκα. Γράφει δὲ καὶ ὁ θεσπέσιος Παῦλος τοῖς οὕτω ἡγιασμένοις· Ἀπεθάνετε γὰρ, καὶ ἡ ζωὴ ὑμῶν κέκρυπται σὺν Χριστῷ ἐν τῷ Θεῷ. Ἱερὸς οὖν ἄρα τῶν ἁγίων ὁ θάνατος, καί μοί τι τοιοῦτον ὁ μακάριος Δαβὶδ ἀναβλέψαι δοκεῖ· Τίμιος γὰρ, φησὶν, ἐναντίον Κυρίου ὁ θάνατος τῶν ὁσίων αὐτοῦ. Πρέποι δ’ ἂν, καθάπερ ἐγᾦμαι, τῶν ἀρτίως ἡμῖν εἰρημένων ἐννοιῶν ὁ τρόπος, οὐχὶ δήπου μόνον τοῖς ἐξ ἐθνῶν ἐπιστρέφουσιν εἰς τὴν τῆς ἀληθείας ἐπίγνωσιν, ἀλλὰ καὶ ὅτι μάλιστα τοῖς ἐκ νομικῆς κεκλημένοις λατρείας, πρὸς τὴν ἐν Χριστῷ δικαίωσιν καὶ ἁγιασμὸν τὸν ἐν Πνεύματι. Ἐτρέφετο μὲν γὰρ ὁ ἀμνὸς, ἤτοι τὸ μοσχάριον ἑπτὰ ἡμέρας ὑπὸ τὴν μητέρα·","english":"We were buried with him through baptism into death, so that just as Christ was raised from the dead through the glory of the Father, so also we might walk in newness of life. Being opened up, therefore, through faith to the knowledge of truth, and having already acquired conformity to our Lord Jesus Christ, who is for us and among us the firstborn, and then drinking in rational and unadulterated milk, advancing to the measure of his fullness, according to what is written, then indeed, then at last we shall all be sacred, and an offering to God, dying to the world, but living holily to God in a spiritual sense. For this, I think, is what is meant by the firstborn of the flocks being slaughtered at the altar. And the divine Paul writes to those thus sanctified: \"For you have died, and your life is hidden with Christ in God.\" Sacred, therefore, is the death of the saints, and something of this sort the blessed David seems to me to have in view: \"For,\" he says, \"the death of his holy ones is precious before the Lord.\" And the manner of the thoughts we have just expressed would be fitting, I think, not only for those from the nations who are turning to the knowledge of the truth, but especially for those called from the legal worship to justification in Christ and sanctification in the Spirit. For the lamb, or the calf, was fed for seven days under its mother.","structure":"narrative","commentary":[{"unit":"scripture","kind":"scripture","basis":"text","lemma":"Συνετάφημεν γὰρ αὐτῷ διὰ τοῦ βαπτίσματος εἰς τὸν θάνατον","severity":"info","text":"Cyril alludes to Romans 6:4, where Paul speaks of baptism into Christ's death, and to the resurrection theme of Romans 6:5-11.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"scripture","kind":"scripture","basis":"text","lemma":"Ἀπεθάνετε γὰρ, καὶ ἡ ζωὴ ὑμῶν κέκρυπται σὺν Χριστῷ ἐν τῷ Θεῷ","severity":"info","text":"This is a paraphrase of Colossians 3:3, where Paul says 'you have died and your life is hidden with Christ in God'.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"scripture","kind":"scripture","basis":"text","lemma":"Τίμιος γὰρ, φησὶν, ἐναντίον Κυρίου ὁ θάνατος τῶν ὁσίων αὐτοῦ","severity":"info","text":"Cyril cites Psalm 116:15 (LXX 115:15) or a similar verse; the exact reference is uncertain but the sentiment is biblical.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"background","kind":"background","basis":"text","lemma":"τὸ παρ’ αὐτῷ σφάζεσθαι τῷ θυσιαστηρίῳ τῶν κτηνῶν τὰ πρωτότοκα","severity":"info","text":"Cyril refers to the Old Testament practice of offering firstborn animals at the altar, as in Exodus 13:2 and Deuteronomy 15:19-20.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"term","kind":"term","basis":"text","lemma":"συμμορφίαν","severity":"info","text":"The term 'conformity' (συμμορφίαν) echoes Paul's language in Philippians 3:21, where Christ's transformative power is described.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"structure","kind":"structure","basis":"text","lemma":"Ἐτρέφετο μὲν γὰρ ὁ ἀμνὸς, ἤτοι τὸ μοσχάριον ἑπτὰ ἡμέρας ὑπὸ τὴν μητέρα","severity":"info","text":"This sentence begins a new section, contrasting the previous spiritual allegory with the literal Mosaic law about the seven-day nursing period for sacrificial animals.","cites":[],"named_sources":[],"dropped_cites":[]}],"ambiguities":["The exact scriptural reference for 'the death of his holy ones is precious before the Lord' is unclear; it may be a loose citation of Psalm 116:15 LXX or a similar verse.","The phrase 'firstborn of the flocks being slaughtered at the altar' could refer to multiple Old Testament passages; Cyril does not specify which."],"confidence":"high","notes":[]},{"i":414,"ref":"p414","source":"προσήγετο δὲ κατὰ τὴν ὀγδόην, αἰνιγματωδῶς, οἶμαί που, παραδηλοῦντος Θεοῦ (σκιὰ γὰρ ὁ νόμος), ὡς ἦν ἀναγκαῖον προπαιδαγωγεῖσθαι διὰ τύπων, καὶ οἱονεὶ μαθήμασιν τοῖς οὐ λίαν ἀνδροπρεπεστέροις, νηπιοπρεπέσι δὲ μᾶλλον, τοὺς ἱεροὺς ἐσομένους, καὶ εἰς ὀσμὴν εὐωδίας ἀνακομισθήσεσθαι μέλλοντας τῷ Θεῷ. Καιρὸς δὲ ὁ μάλιστα τῇ τοιᾷδε τελειώσει πρέπων τὸ Χριστοῦ μυστήριον, ὃ διὰ τῆς ὀγδόης σημαίνεται. Ἀπρόσιτος οὖν διὰ νομικῆς λατρείας ὁ Θεὸς, προσιτὸς δ’ ἂν γένοιτο διὰ μόνου Χριστοῦ. Δι’ αὐτοῦ γὰρ τὴν προσαγωγὴν ἐσχήκαμεν, ὡς μεθ’ ἡμέραν ἑβδόμην, τουτέστι, παρεληλακότος ἤδη τοῦ κατὰ νόμον σαββατισμοῦ, ἤτοι καθολικοῦ καὶ γενικωτέρου ὡς ἐκ μέρους, τῆς κατὰ νόμον λατρείας. Τετελείωκε γὰρ ὁ νόμος οὐδέν· ἀναφέρει δὲ εἰς τοῦτο Χριστός· ἄρτιοι γὰρ εἰς ἀρετὴν οἱ πεπιστευκότες, καὶ τὸ τέλειον ἔχοντες ἐν γνώσει διὰ Χριστοῦ· νοῦν γὰρ ἔχομεν τὸν αὐτοῦ, καὶ δι’ αὐτοῦ τε καὶ σὺν αὐτῷ τῷ Θεῷ καὶ Πατρὶ σὺν ἁγίῳ Πνεύματι ἡ δόξα εἰς τοὺς αἰῶνας τῶν αἰώνων. Ἀμήν.","english":"It was offered on the eighth day, allegorically, I think, God intimating (for the law is a shadow) that it was necessary for those who were to be sacred and to be brought up to God in the odor of fragrance to be first trained through types and, as it were, through lessons not too manly but rather suitable for children. And the time most fitting for such a completion is the mystery of Christ, which is signified by the eighth day. God is therefore inaccessible through legal worship, but would become accessible through Christ alone. For through him we have our approach, as after the seventh day, that is, when the sabbath according to the law, or the universal and more general worship according to the law, has already passed. For the law has perfected nothing; but Christ leads to this: for those who have believed are complete in virtue and have perfection in knowledge through Christ. For we have his mind, and through him and with him glory to God the Father with the Holy Spirit, unto the ages of ages. Amen.","structure":"narrative","commentary":[{"unit":"term","kind":"term","basis":"glossary","lemma":"ὀγδόην","severity":"info","text":"The 'eighth day' (ὀγδόην) is a typological reference to the day of circumcision in the Law, which Cyril interprets as a prefiguration of Christ's mystery and the completion of faith.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"background","kind":"background","basis":"background","lemma":"προπαιδαγωγεῖσθαι","severity":"info","text":"Cyril's use of 'pre-trained through types' reflects the Alexandrian exegetical principle that the Law's literal observances are preparatory 'shadows' for the spiritual realities fulfilled in Christ.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"scripture","kind":"scripture","basis":"text","lemma":"Χριστοῦ μυστήριον","severity":"info","text":"The phrase 'mystery of Christ' echoes Pauline language (e.g., Col 2:2, Eph 3:4) and is central to Cyril's typological reading of the eighth day as signifying Christ's salvific work.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"structure","kind":"structure","basis":"text","lemma":"προσήγετο ... κατὰ τὴν ὀγδόην","severity":"info","text":"The passage moves from the specific ritual (offering on the eighth day) to a general theological claim: the Law is a shadow, and Christ alone grants access to God.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"reception","kind":"reception","basis":"background","lemma":"Ἀμήν","severity":"info","text":"The concluding 'Amen' marks a doxological close, typical of Cyril's homiletic style, and may indicate a liturgical or catechetical context for this section of the Glaphyra.","cites":[],"named_sources":[],"dropped_cites":[]}],"ambiguities":["The phrase 'αἰνιγματωδῶς' could be read as 'allegorically' or 'enigmatically'; the translation opts for 'allegorically', consistent with Cyril's typological method."],"confidence":"high","notes":[]},{"i":415,"ref":"p415","source":"Περὶ Μεῤῥᾶς, καὶ τοῦ ξύλου τοῦ παραδειχθέντος τῷ μακαρίῳ Μωσῇ.\n\nα. Τῆς τῶν Αἰγυπτίων ἀπαίροντες γῆς οἱ ἐξ Ἰσραὴλ, καὶ τὸν δυσαχθῆ τῆς δουλείας ζυγὸν ἀποδυσάμενοι μόλις, διὰ μέσης θαλάσσης ᾔεσαν ὡς ἐπὶ ξηρᾶς, ἀμογητὶ δὲ καὶ τοῦτο διαπεραίνοντες. Ἐπάγησαν γὰρ ὡσεὶ τεῖχος τὰ ὕδατα τοῖς θείοις εἴκοντα νεύμασιν. Εἶτα μετὰ τοῦτο πανστρατὶ κεκινδυνευκότα τεθεαμένοι τὸν Φαραὼ, καὶ πεπνιγμένον τοῖς ὕδασιν, οἰκτρῶς τε διολωλότας τοὺς ἀφορήτους ποτὲ καὶ σκληραγωγοῦντας αὐτοὺς ἀφιλοικτιρμόνως, ᾠδὰς ἀνίεσαν τῷ Θεῷ, καὶ ὕμνοις αὐτὸν τοῖς χαριστηρίοις καταγεραίροντες ἔφασκον· ᾌσωμεν τῷ Κυρίῳ· ἐνδόξως γὰρ δεδόξασται· ἵππους καὶ ἀναβάτην ἔῤῥιψεν εἰς θάλασσαν. Βοηθὸς καὶ σκεπαστὴς ἐγένετό μοι εἰς σωτηρίαν. Τεθαυματούργηκε γὰρ χρησίμως ὁ τῶν ὅλων Θεός. Καίτοι γὰρ πλεῖστά τε ὅσα καὶ λίαν ἀξιοθαύμαστα παραδείξας αὐτοῖς τὰ ἐν Αἰγύπτῳ σημεῖα, προσέτι φιλοτίμως τὸ καὶ δι’ αὐτῆς διᾴττειν θαλάσσης δύνασθαι τοὺς ὑπ’ αὐτῷ γεγονότας, ἵν’ εὖ βεβηκότα λοιπὸν καὶ ἐρηρεισμένον ἐν αὐτοῖς ἔχοιεν νοῦν, καὶ δὴ καὶ πιστεύοιεν ὡς οὐ καθ’ ἕνα τῶν ψευδωνύμων ἐστὶ θεῶν, ἤγουν ἀνθρωπίνης εὑρέματα τέχνης, καὶ τὸ βρέτας ἁπλῶς ἐκ ξύλου καὶ λίθου πεποιημένον· ἀλλ’ ὅτι τῶν ὅλων ὑπάρχων Κύριος, ὡς ὑπὸ πόδας κειμένῃ κελεύει τῇ κτίσει, καὶ ὅπερ ἂν ἕλοιτο κατορθοῦν εὐκόλως διαπεραίνεται. Ἵνα δὲ καί τι μειζόνως θαυμάζοντες ὠφελοῖντο, πλουσιώτερον ἀπαίρειν ἐκέλευεν, καὶ εἰς τὴν τοῖς πατράσιν ἐπηγγελμένην ἐπείγεσθαι γῆν, στρατηγοῦντος καὶ καθηγουμένου τοῦ πανσόφου Μωσέως.","english":"On Marah, and the Wood Shown to the Blessed Moses.\n\n1. Departing from the land of the Egyptians, the Israelites, having barely thrown off the grievous yoke of slavery, went through the midst of the sea as on dry land, accomplishing this also without toil. For the waters stood firm like a wall, yielding to the divine commands. Then, after this, having seen Pharaoh, who had risked everything with his whole army, drowned in the waters, and those who were once unbearable and harshly drove them without pity having perished miserably, they sent up songs to God, honoring him with hymns of thanksgiving, saying: Let us sing to the Lord; for he has been gloriously glorified; he cast horses and rider into the sea. He became my helper and protector for salvation. For the God of all has wrought wonders usefully. Although he had shown them very many and exceedingly marvelous signs in Egypt, and moreover generously granted that those who were under him could even pass through the sea itself, so that they might henceforth have a mind well established and firm in them, and indeed believe that he is not like one of the falsely named gods, that is, the inventions of human art, or a mere image made of wood and stone, but that he is Lord of all, who commands creation as lying under his feet, and whatever he chooses to accomplish is easily brought to pass. And in order that they might benefit while marveling even more, he commanded them to depart more richly and hasten to the land promised to the fathers, with the all-wise Moses leading and guiding.","structure":"narrative","commentary":[{"unit":"term","kind":"term","basis":"text","lemma":"Μεῤῥᾶς","severity":"info","text":"Marah (bitter) is the first station after the Red Sea crossing, where Moses sweetened bitter waters with a divinely shown wood (Exod 15:23–25).","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"scripture","kind":"scripture","basis":"text","lemma":"ᾌσωμεν τῷ Κυρίῳ· ἐνδόξως γὰρ δεδόξασται· ἵππους καὶ ἀναβάτην ἔῤῥιψεν εἰς θάλασσαν","severity":"info","text":"Cyril adapts the Song of the Sea (Exod 15:1, 21 LXX), conflating the refrain of victory over Pharaoh’s chariotry.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"background","kind":"background","basis":"text","lemma":"ξύλου τοῦ παραδειχθέντος τῷ μακαρίῳ Μωσῇ","severity":"info","text":"The wood shown to Moses is a haggadic motif (cf. b. Bava Batra 74a) that Cyril reads typologically as a prefiguration of the cross.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"structure","kind":"structure","basis":"text","lemma":"α.","severity":"info","text":"The passage opens a new section (α) on Marah, following the previous unit on the eighth-day offering, continuing the narrative sequence of Exodus.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"reception","kind":"reception","basis":"text","lemma":"Περὶ Μεῤῥᾶς","severity":"info","text":"Cyril’s allegorical treatment of Marah as a type of Christ’s mystery was influential in later Byzantine liturgical exegesis.","cites":[],"named_sources":[],"dropped_cites":[]}],"ambiguities":["The Greek text is clear; no significant ambiguities in this passage."],"confidence":"high","notes":[]},{"i":416,"ref":"p416","source":"Εἶτα τί τὸ μετὰ τοῦτο, σαφηνιεῖ δὴ πάλιν τὸ Γράμμα τὸ ἱερόν· Ἐξῆρε γὰρ, φησὶ, Μωσῆς, τοὺς υἱοὺς Ἰσραὴλ ἀπὸ θαλάσσης Ἐρυθρᾶς, καὶ ἤγαγεν αὐτοὺς εἰς τὴν ἔρημον Σοὺρ, καὶ ἐπορεύοντο τρεῖς ἡμέρας ἐν τῇ ἐρήμῳ, καὶ οὐχ εὕρισκον ὕδωρ ὥστε πιεῖν. Ἦλθον δὲ εἰς Μεῤῥὰν, καὶ οὐκ ἠδύναντο πιεῖν ὕδωρ ἐκ Μεῤῥᾶς· πικρὸν γὰρ ἦν. Διὰ τοῦτο ἐπωνομάσθη τὸ ὄνομα τοῦ τόπου ἐκείνου, Πικρία. Καὶ διεγόγγυζεν ὁ λαὸς ἐπὶ Μωσῆν, λέγοντες, Τί πιόμεθα; Ἐβόησε δὲ Μωσῆς πρὸς Κύριον, καὶ ἔδειξεν αὐτῷ Κύριος ξύλον, καὶ ἐνέβαλεν αὐτὸ εἰς τὸ ὕδωρ, καὶ ἐγλυκάνθη τὸ ὕδωρ. Ἐκεῖ ἔθετο αὐτῷ δικαιώματα καὶ κρίματα καὶ κρίσεις. Καὶ ἐκεῖ αὐτὸν ἐπείραζε, καὶ εἶπεν· Ἐὰν ἀκοῇ ἀκούσῃς τῆς φωνῆς Κυρίου τοῦ Θεοῦ σου, καὶ τὰ ἀρεστὰ ἐνώπιον αὐτοῦ ποιήσῃς, καὶ ἐνωτίσῃ ταῖς ἐντολαῖς αὐτοῦ, καὶ φυλάξῃς πάντα τὰ δικαιώματα αὐτοῦ, πᾶσαν νόσον ἣν ἐπήγαγον τοῖς Αἰγυπτίοις, οὐκ ἐπάξω ἐπὶ σέ. Ἐγὼ γάρ εἰμι Κύριος ὁ ἰώμενός σε. Καὶ ἦλθον εἰς Ἐλείμ· καὶ ἦσαν ἐκεῖ δώδεκα πηγαὶ ὑδάτων, καὶ ἑβδομήκοντα στελέχη φοινίκων. Παρενέβαλον δὲ ἐκεῖ ἐπὶ τὰ ὕδατα. Ἄθρει δὴ οὖν πῶς οὐκ ἀγυμνάστως αὐτοὺς λελυτρωμένους, οὐδὲ τῷ τῆς εὐθυμίας ἐντρυφῶντας πλάτει, παρακομίζεσθαι πρὸς τὸ ῥᾴθυμον ἐφίησιν οἰκονομικῶς, ἵνα μὴ κατὰ βραχὺ πρὸς λήθην ἰόντες τοῦ διασώζειν ἰσχύοντος, εἰς τὴν ἐν Αἰγύπτῳ πλάνησιν εὐκόλως ὑπονοστήσειαν. Συλλέγουσι γὰρ οἱ πόνοι πρὸς Θεόν. Καὶ γοῦν ὁ προφήτης φησίν· Κύριε, ἐν θλίψει, ἐμνήσθημέν σου, ἐν θλίψει μικρᾷ ἡ παιδεία σου ἡμῖν. Μακρὰν τοιγαροῦν καὶ διψάδα διιόντες γῆν, ἐν σπάνει γεγόνασι τῶν ἀναγκαίων εἰς ζωήν.","english":"Then what comes after this, the sacred text will again make clear. For it says that Moses led the sons of Israel away from the Red Sea and brought them into the wilderness of Shur, and they traveled for three days in the wilderness and found no water to drink. And they came to Marah, and they could not drink water from Marah, for it was bitter. For this reason that place was named Bitterness. And the people murmured against Moses, saying, \"What shall we drink?\" And Moses cried out to the Lord, and the Lord showed him a piece of wood, and he cast it into the water, and the water became sweet. There he established for them ordinances and judgments and decisions. And there he tested them, and said: \"If you truly hear the voice of the Lord your God, and do what is pleasing before him, and give ear to his commandments, and keep all his ordinances, I will not bring upon you any plague that I brought upon the Egyptians. For I am the Lord who heals you.\" And they came to Elim; and there were twelve springs of water and seventy palm trees. And they encamped there by the waters. Observe then how he does not permit them, once delivered, to be untrained or to revel in the breadth of cheerfulness, being brought carelessly to idleness, lest gradually going toward forgetfulness of the one who is able to save, they should easily slip back into the error of Egypt. For hardships gather one toward God. Indeed, the prophet says: \"Lord, in distress we remembered you; in slight distress is your discipline for us.\" Therefore, passing through a long and thirsty land, they came to be in need of the necessities for life.","structure":"narrative","commentary":[{"unit":"scripture","kind":"scripture","basis":"text","lemma":"Ἐξῆρε γὰρ, φησὶ, Μωσῆς, τοὺς υἱοὺς Ἰσραὴλ ἀπὸ θαλάσσης Ἐρυθρᾶς, καὶ ἤγαγεν αὐτοὺς εἰς τὴν ἔρημον Σοὺρ","severity":"info","text":"Cyril paraphrases Exodus 15:22–23, recounting the journey from the Red Sea to the wilderness of Shur and the arrival at Marah.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"scripture","kind":"scripture","basis":"text","lemma":"Ἐκεῖ ἔθετο αὐτῷ δικαιώματα καὶ κρίματα καὶ κρίσεις","severity":"info","text":"Cyril alludes to Exodus 15:25, where at Marah God gives the people statutes and judgments, though the biblical text does not specify this legal content.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"scripture","kind":"scripture","basis":"text","lemma":"Καὶ ἦλθον εἰς Ἐλείμ· καὶ ἦσαν ἐκεῖ δώδεκα πηγαὶ ὑδάτων, καὶ ἑβδομήκοντα στελέχη φοινίκων","severity":"info","text":"Cyril cites Exodus 15:27, describing Elim with twelve springs and seventy palm trees, a detail he will later interpret allegorically.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"scripture","kind":"scripture","basis":"text","lemma":"Κύριε, ἐν θλίψει, ἐμνήσθημέν σου, ἐν θλίψει μικρᾷ ἡ παιδεία σου ἡμῖν","severity":"info","text":"Cyril quotes a prophetic verse (possibly from a lost or variant text of the Psalms) to support his moral: hardship leads to remembrance of God.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"sense","kind":"sense","basis":"text","lemma":"οὐκ ἀγυμνάστως","severity":"info","text":"Cyril argues that God does not let the Israelites remain untrained after deliverance; the desert hardships are a deliberate discipline to prevent forgetfulness of God.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"background","kind":"background","basis":"text","lemma":"Μεῤῥὰν","severity":"info","text":"Marah (Μεῤῥά) is identified as a place of bitter water; Cyril notes the etymology Πικρία (Bitterness), a standard patristic interpretation of Exodus 15:23.","cites":[],"named_sources":[],"dropped_cites":[]}],"ambiguities":["The source of the prophetic quotation 'Κύριε, ἐν θλίψει...' is not identified; it may be a paraphrase or a variant reading of a Psalm verse.","Cyril's phrase 'Ἐκεῖ ἔθετο αὐτῷ δικαιώματα καὶ κρίματα καὶ κρίσεις' expands the biblical narrative, possibly conflating Marah with Sinai legislation."],"confidence":"high","notes":[]},{"i":417,"ref":"p417","source":"Οὐ γὰρ εὕρισκον ὕδωρ ὥστε πιεῖν· παρατεινομένου δὲ τοῦ διψᾷν καὶ εἰς τρίτην ἡμέραν, μόλις αὐτοῖς εὑρίσκεται τὸ ποθούμενον. Ἀλλ’ ἦν καὶ τοῦτο ἄχρηστον παντελῶς. Πικρὸν γὰρ τὸ Μεῤῥᾶς ἦν ὕδωρ, καὶ τοῖς διψῶσιν οὐκ ἀσφαλὲς εἴς γε τὸ δύνασθαί, φησιν διαδρᾶναι θάνατον· δυσφοροῦσί τε ἐντεῦθεν, καὶ τοῦ μεσίτου κατακεκράγασιν· ἀλύει δὲ ὁ Μωσῆς. Εἶτα τοῦ πάντα εἰδότος Θεοῦ ξύλον αὐτῷ παραδείξαντος, ἐμβάλλει τοῖς ὕδασι, τὰ δὲ παραδόξως εἰς γλυκύ τε καὶ ποτιμώτατον μεθίστανται νᾶμα. Ἐκπεπωκότες οὖν καὶ ὠφελημένοι, τεθαυμάκασι τὴν θεοσημείαν, παρεμβάλλουσι μετὰ τοῦτο καὶ πηγαῖς ὑδάτων δώδεκα, ἔνθα καὶ ἑβδομήκοντα στελέχη φοινίκων ἦν. Κατηυλίζοντο δὲ τότε τρυφῶντες ἐκεῖ. Ὅτι τοίνυν ἐν πίστει καὶ οὐχ ἑτέρως εὑρεῖν ἦν δύνασθαι τῆς σωτηρίας τὴν ὁδὸν, διὰ σκιᾶς καὶ τύπων ἐπληροφόρει Θεός. Ταύτῃτοι καὶ σφάζειν ἐκέλευσεν ἐν Αἰγύπτῳ τὸν ἀμνὸν, καὶ πιστεύειν ἤθελον, ὅτι τῷ αἵματι κατακεχρισμένοι, τὸν τοῖς πρωτοτόκοις ἐπεῤῥιμμένον διακρούσονται θάνατον. Ἢ γὰρ οὐχὶ φαίη τις ἂν, καὶ μάλα εἰκότως, ὅτι προγύμνασμα πίστεως τὸ δρώμενον ἦν; Τίνα γὰρ ἂν, εἰπέ μοι, τρόπον κατοῤῥωδήσειεν ὁ θάνατος προβάτου σφαγήν; Ἀλλ’ ἦν μυστηρίου τὸ χρῆμα τύπος. Ἐκρύεται γὰρ ὁ Χριστὸς αἵματι τῷ ἰδίῳ τοὺς ἡγιασμένους ἐν πίστει, καὶ θανάτου φθορᾶς ἀποφαίνει κρείττονας. Τί δὲ δὴ πάλιν ἐστὶ τὸ ἐπὶ τῇ Μεῤῥᾷ, φέρε λέγωμεν ὡς ἔνι.","english":"For they found no water to drink; and as their thirst continued into the third day, the longed-for water was barely discovered for them. But this too was entirely useless. For the water of Marah was bitter, and for the thirsty it was not safe, as it says, to be able to escape death. Thereupon they became distressed and cried out against the mediator; and Moses was perplexed. Then, when the all-knowing God showed him a piece of wood, he cast it into the waters, and they were miraculously transformed into a sweet and most drinkable stream. Having drunk and been benefited, they marveled at the divine sign; after this they encamped also at twelve springs of water, where there were also seventy palm trunks. And they then dwelt there, delighting. So then, that the path of salvation could be found through faith and not otherwise, God was confirming through shadows and types. For this reason, too, he commanded the lamb to be slaughtered in Egypt, and they were to believe that, having been anointed with its blood, they would ward off the death that hung over the firstborn. For would not one say, and quite reasonably, that this action was a preliminary exercise in faith? For how, tell me, could the slaughter of a sheep avert death? But it was a type of a mystery. For Christ redeems with his own blood those who are sanctified in faith, and shows them to be superior to the corruption of death. And what again is the case with Marah? Come, let us speak as far as possible.","structure":"narrative","commentary":[{"unit":"sense","kind":"sense","basis":"text","lemma":"Μεῤῥᾶς","severity":"info","text":"Cyril explains that the water of Marah was bitter and undrinkable, causing the Israelites to cry out against Moses, who was perplexed until God showed him a piece of wood that sweetened the water.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"scripture","kind":"scripture","basis":"text","lemma":"Μεῤῥᾶς","severity":"info","text":"The passage alludes to Exodus 15:22-27, where the Israelites find bitter water at Marah and then twelve springs and seventy palm trees at Elim.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"background","kind":"background","basis":"text","lemma":"ξύλον","severity":"info","text":"Cyril interprets the piece of wood shown by God as a type of the cross, which transforms the bitterness of the law into the sweetness of grace through faith.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"parallel","kind":"parallel","basis":"text","lemma":"ἀμνὸν","severity":"info","text":"Cyril draws a parallel between the lamb slaughtered in Egypt (Exodus 12) and the wood at Marah, both being types of Christ's redemptive blood and the necessity of faith for salvation.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"structure","kind":"structure","basis":"text","lemma":"προγύμνασμα πίστεως","severity":"info","text":"Cyril structures his argument by presenting the events at Marah as a 'preliminary exercise in faith' (προγύμνασμα πίστεως), linking typological interpretation to the necessity of faith for salvation.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"reception","kind":"reception","basis":"text","lemma":"Χριστὸς αἵματι τῷ ἰδίῳ","severity":"info","text":"Cyril's typological reading of the wood and lamb as prefigurations of Christ's blood and the cross reflects Alexandrian exegetical tradition, emphasizing soteriological and sacramental themes.","cites":[],"named_sources":[],"dropped_cites":[]}],"ambiguities":["The Greek text has a lacuna or corruption at 'ἐπεῤῥιμμένον' (likely 'ἐπερριμμένον' or similar), but the sense is clear from context.","The phrase 'ὡς ἔνι' at the end is ambiguous; it may mean 'as far as possible' or 'as is fitting'."],"confidence":"high","notes":[]},{"i":418,"ref":"p418","source":"β. Ὕδατι τὸν θεῖον παρεικάζει λόγον ἡ θεόπνευστος Γραφή. Ὥσπερ γάρ ἐστι σωμάτων ζωοποιὸν τὸ ὕδωρ τὸ αἰσθητόν· οὕτω καὶ ὁ θεῖος εἰ καθίκοιτο λόγος εἰς νοῦν, ὀνήσειεν ἂν οὐ μετρίως αὐτόν. Τοιγάρτοι καὶ ὁ Χριστὸς ταῖς Ἰουδαίων ἀγέλαις προσλαλῶν ἀνακεκράγει, λέγων· Εἴ τις διψᾷ, ἐρχέσθω πρός με, καὶ πινέτω. Καὶ πρός γε τὴν γυναῖκα ἐκ Σαμαρείας, Καὶ πᾶς ὁ πίνων ἐκ τοῦ ὕδατος τούτου, διψήσει πάλιν· ὃς δ’ ἂν πίῃ ἐκ τοῦ ὕδατος οὗ ἐγὼ δώσω αὐτῷ, οὐ μὴ διψήσει εἰς τὸν αἰῶνα. Ἄρτι τοίνυν οἱ ἐξ Ἰσραὴλ τὴν θεομισῆ τῶν Αἰγυπτίων ἀφέντες λατρείαν, μετέθεντο ταῖς γνώμαις εἰς τὸ τελεσφορεῖν ἅπερ ἂν βούλοιτο Θεός. Ἀλλ’ οὔπω τοῖς ἄνωθέν τε πεπαιδαγώγηνται νόμοις, οὔπω τῶν νοητῶν ὑδάτων ἀπογευσάμενοι, μονονουχὶ ξηρὸν καὶ δεδιψηκότα τὸν νοῦν εἶχον ἐν ἑαυτοῖς. Εἶτα μόλις περιτυγχάνουσιν τῇ Μεῤῥᾷ· ἀλλ’ οὐκ ἠδύναντο πιεῖν ὕδωρ· πικρὸν γὰρ ἦν. Ἔπειτα Μωσέως τὸ ξύλον ἐμβεβληκότος, τῆς ἐμφύτου πικρίας τὸ ὕδωρ ἀπηλλάττετο. Τίς οὖν ἡ Μεῤῥά; Φαίην ἂν ὅτι τὸ Γράμμα τὸ νομικόν. Πικρὸς γὰρ ὁ νόμος, εἴπερ ἐστὶ κολαστής. Καὶ γοῦν ὁ θεσπέσιος ἔφη Παῦλος· Ἀθετήσας τις νόμον Μωσέως χωρὶς οἰκτιρμῶν ἐπὶ δυσὶν ἢ τρισὶν μάρτυσιν ἀποθνήσκει. Ὁρᾷς ὅτι πικρὸς ἦν καὶ δύσοιστος καὶ αὐτοῖς τάχα που τοῖς ἐθέλουσι κατορθοῦν; Καὶ γοῦν οἱ θεσπέσιοι μαθηταὶ τοῖς μετὰ τὴν πίστιν ἀνάπτουσί τινας εἰς λατρείαν αὖθις τὴν νομικὴν, διαῤῥήδην ἔφασκον· Καὶ νῦν τί πειράζετε τὸν Θεὸν ἐπιθεῖναι ζυγὸν ἐπὶ τὸν τράχηλον τῶν μαθητῶν, ὃν οὔτε ἡμεῖς, οὕτε οἱ πατέρες ἡμῶν ἰσχύσαμεν βαστάσαι;","english":"Water is compared to the divine word by the inspired Scripture. For just as perceptible water is life-giving to bodies, so too the divine word, if it reaches the mind, would benefit it greatly. Therefore Christ also, speaking to the Jewish multitudes, cried out, saying: \"If anyone thirsts, let him come to me and drink.\" And to the woman from Samaria: \"And everyone who drinks from this water will thirst again; but whoever drinks from the water that I will give him will never thirst for eternity.\" So now the Israelites, having left behind the God-detested servitude of the Egyptians, changed their minds to accomplish whatever God might wish. But they had not yet been educated by the laws from above, nor had they tasted of the intelligible waters; they had, so to speak, a dry and thirsty mind within themselves. Then they barely come upon Marah; but they could not drink the water, for it was bitter. Then, after Moses cast in the wood, the water was freed from its innate bitterness. What then is Marah? I would say that it is the literal text of the Law. For the Law is bitter, since it is a punisher. And indeed the divine Paul said: \"If someone violates the law of Moses, he dies without mercy on the testimony of two or three witnesses.\" Do you see that it was bitter and hard to bear, even perhaps for those wishing to do right? And indeed the divine disciples, when they attribute to those after the faith some return to legal worship, expressly said: \"And now why do you tempt God to place a yoke on the neck of the disciples, which neither we nor our fathers were able to bear?","structure":"narrative","commentary":[{"unit":"sense","kind":"sense","basis":"text","lemma":"Ὕδατι τὸν θεῖον παρεικάζει λόγον","severity":"info","text":"Cyril introduces the allegorical equation of water with the divine word, a common patristic trope, to interpret the Marah episode.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"scripture","kind":"scripture","basis":"text","lemma":"Εἴ τις διψᾷ, ἐρχέσθω πρός με, καὶ πινέτω","severity":"info","text":"Cyril attributes to Christ an invitation to the Jewish multitudes; the exact wording is not a direct Gospel citation but a paraphrase of John 4:13-14 or similar.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"scripture","kind":"scripture","basis":"text","lemma":"Καὶ πᾶς ὁ πίνων ἐκ τοῦ ὕδατος τούτου, διψήσει πάλιν","severity":"info","text":"This saying to the Samaritan woman echoes John 4:13-14, where Jesus contrasts ordinary water with the water he will give that quenches thirst forever.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"term","kind":"term","basis":"text","lemma":"Μεῤῥά","severity":"info","text":"Cyril interprets Marah (bitter) as the literal text of the Law, which is bitter because it punishes; this allegory connects the Exodus narrative to Christian supersessionist theology.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"scripture","kind":"scripture","basis":"text","lemma":"Ἀθετήσας τις νόμον Μωσέως χωρὶς οἰκτιρμῶν ἐπὶ δυσὶν ἢ τρισὶν μάρτυσιν ἀποθνήσκει","severity":"info","text":"Cyril cites Paul (likely a paraphrase of a legal principle from the Pauline corpus, e.g., 2 Corinthians or Romans) to illustrate the Law's harshness.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"reception","kind":"reception","basis":"text","lemma":"Καὶ νῦν τί πειράζετε τὸν Θεὸν ἐπιθεῖναι ζυγὸν ἐπὶ τὸν τράχηλον τῶν μαθητῶν","severity":"info","text":"Cyril attributes to the disciples a saying about the yoke of the Law, possibly reflecting early Christian debates on the Law's applicability after faith.","cites":[],"named_sources":[],"dropped_cites":[]}],"ambiguities":["The exact source of Christ's sayings is not given; they are paraphrases of Gospel passages (likely John 4).","The citation from Paul is not verbatim from the Pauline epistles; it may be a summary or a lost tradition.","The disciples' saying is not identified with a specific New Testament verse; it may be a patristic tradition."],"confidence":"high","notes":[]},{"i":419,"ref":"p419","source":"Καὶ γοῦν ὁ μακάριος Παῦλος κατακρίσεως διακονίαν ἀποκαλεῖ τὴν διὰ τοῦ πανσόφου Μωσέως ἐντολήν. Ἔφη γὰρ οὕτως· Εἰ γὰρ ἡ διακονία τῆς κατακρίσεως δόξα, πολλῷ μᾶλλον περισσεύει ἡ διακονία τῆς δικαιοσύνης ἐν δόξῃ. Ἔφη δὲ καὶ ἑτέρωθι· Τὸ γράμμα ἀποκτείνει, τὸ δὲ πνεῦμα ζωοποιεῖ. Γράμμα σαφῶς, οἶμαί που, τὸν νόμον, πνεῦμα δὲ πάλιν, τὴν ἐν πνεύματι λατρείαν ἀποκαλῶν, τουτέστι, τὴν εὐαγγελικήν· πικρὸς γὰρ ὁ νόμος. Ἑρμηνεύεται δὲ πικρὰ καὶ ἡ Μεῤῥά. Ὅτι δὲ ἡ διὰ νόμου παίδευσις αὐτὴ καθ’ ἑαυτὴν, καὶ ὅσον ἧκεν εἰς τύπους, ζωοποιεῖν οὐχ οἵα τε, τὸ διατείνεσθαι περιττόν. Οὐδεὶς γὰρ ἐν νόμῳ δικαιοῦται παρὰ Θεῷ, κατὰ τὸ γεγραμμένον. Ἀλλὰ καὶ αὐτὸς ἔσται δὴ τότε ζωοποιὸς ὁ νόμος, ἀπαλλαγήσεται καὶ τῆς κατὰ γράμμα πικρίας, εἰ γένοιτο παραδεκτικὸς μυστηρίου τοῦ κατὰ Χριστόν· τέλος γὰρ νόμου Χριστὸς εἰς σωτηρίαν παντὶ πιστεύοντι, νοούμενος δηλονότι πνευματικῶς· τύπος δ’ ἂν εἴη καὶ τοῦδε σαφὴς τὸ ἐπὶ Μεῤῥᾷ συμβεβηκός. Δηλοῖ γὰρ τὸ ξύλον, τὸν τοῦ Σωτῆρος σταυρὸν, ἤτοι τὸ ἐπ’ αὐτῷ μυστήριον· ὅπερ εἰ γένοιτο τοῖς ἐν νόμῳ παραδεκτὸν, γλυκὺ καὶ τὸ πικρὸν εὑρήσουσιν· οὐ γὰρ τοῖς πιστεύουσιν εἰς Χριστὸν, φιλαίτιός τέ ἐστι καὶ κολαστὴς ὁ νόμος, ἀλλ’ ἤδη ζωοποιὸς, μεταπλαττομένης εὖ μάλα τῆς ἱστορίας ἡμῖν πρὸς θεωρίαν πνευματικὴν, καὶ ποδηγούσης ἐπὶ Χριστὸν, ὅς ἐστι ζωὴ καὶ ζωοποιός. Τότε γὰρ, τότε καὶ νόμος ἡμῖν ὁριεῖ δικαιώματά τε καὶ κρίσεις.","english":"And indeed the blessed Paul calls the commandment through the all-wise Moses a ministry of condemnation. For he spoke thus: \"For if the ministry of condemnation is glory, much more does the ministry of righteousness abound in glory.\" And he said elsewhere: \"The letter kills, but the spirit gives life.\" By \"letter,\" I think, he clearly means the law, and by \"spirit\" again he calls the worship in spirit, that is, the evangelical; for the law is bitter. And Merrah is interpreted as \"bitter.\" That the education through the law itself, by itself, and insofar as it pertains to types, is not able to give life, it is superfluous to argue. For no one is justified before God by the law, according to what is written. But the law itself will then be life-giving, and will be freed from its literal bitterness, if it should become receptive to the mystery concerning Christ; for the end of the law is Christ for the salvation of every believer, understood, of course, spiritually. And a clear type of this would be what happened at Merrah. For the wood signifies the cross of the Savior, or the mystery upon it; which, if it should become acceptable to those under the law, they will find the bitter also sweet. For the law is not accusatory and punitive toward those who believe in Christ, but is already life-giving, as the history is well transformed for us into spiritual contemplation, and leads to Christ, who is life and life-giver. For then, then the law will define for us both ordinances and judgments.","structure":"narrative","commentary":[{"unit":"scripture","kind":"scripture","basis":"text","lemma":"Εἰ γὰρ ἡ διακονία τῆς κατακρίσεως δόξα, πολλῷ μᾶλλον περισσεύει ἡ διακονία τῆς δικαιοσύνης ἐν δόξῃ","severity":"info","text":"Cyril attributes this quotation to Paul, but it is not a direct citation from the canonical Pauline epistles; it may be a paraphrase or a conflation of 2 Cor 3:8-9 and Rom 3:8.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"scripture","kind":"scripture","basis":"text","lemma":"Τὸ γράμμα ἀποκτείνει, τὸ δὲ πνεῦμα ζωοποιεῖ","severity":"info","text":"This is a paraphrase of 2 Cor 3:6, where Paul contrasts the letter and the spirit of the law.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"term","kind":"term","basis":"text","lemma":"Μεῤῥά","severity":"info","text":"Merrah (Μεῤῥά) is the Greek transliteration of the Hebrew מָרָה (Marah), meaning 'bitter,' referring to the place in Exod 15:23 where Moses made bitter water sweet with a piece of wood.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"background","kind":"background","basis":"text","lemma":"τὸ ξύλον, τὸν τοῦ Σωτῆρος σταυρὸν","severity":"info","text":"Cyril interprets the wood that sweetened the water at Merrah as a type of the cross of Christ, a common typological reading in patristic exegesis.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"structure","kind":"structure","basis":"text","lemma":"","severity":"info","text":"The passage moves from Paul's critique of the law (as a ministry of condemnation) to a typological resolution: the law becomes life-giving when interpreted spiritually in light of Christ, using the Merrah episode as a type.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"reception","kind":"reception","basis":"text","lemma":"","severity":"info","text":"Cyril's allegorical reading of the Merrah episode as a type of the cross reflects the broader Alexandrian tradition of spiritual exegesis, especially as developed by Origen and later by Cyril himself.","cites":[],"named_sources":[],"dropped_cites":[]}],"ambiguities":["The source of the first Pauline quotation is uncertain; it may be a loose paraphrase or a conflation of multiple verses.","The phrase 'τὸ γράμμα ἀποκτείνει' is a common patristic paraphrase of 2 Cor 3:6, but the exact wording differs from the canonical text."],"confidence":"high","notes":[]},{"i":420,"ref":"p420","source":"Ἀποκομιεῖ γὰρ εὐθὺς ἐπὶ τὸ αὐτῷ δοκοῦν, καὶ τὴν εἰς πᾶν ὁτιοῦν τῶν ἀρίστων καταδείξει τρίβον, ἔξω τε δειμάτων καὶ τοῦ κολάζεσθαι προσδοκᾷν γενέσθαι παρασκευάζει. Πᾶσαν γὰρ, φησὶ, πληγὴν ἣν ἐπήγαγον τοῖς Αἰγυπτίοις, οὐκ ἐπάξω ἐπὶ σέ. Οὐκοῦν τοῖς ἐν νόμῳ τοῦτο λαβοῦσι μυστήριον, ἐλπὶς ἀγαθὴ τοῦ διαβήσεσθαι κόλασιν. Καὶ τοῦτο, οἶμαι, ἐστὶν ὃ καὶ αὐτὸς εἴρηκεν ὁ Σωτὴρ τοῖς Ἰουδαίων δήμοις κατὰ τὸν τῆς ἐπιδημίας καιρόν· Ἀμὴν, ἀμὴν λέγω ὑμῖν, ὅτι ὁ τὸν λόγον μου ἀκούων, καὶ πιστεύων τῷ πέμψαντί με, ἔχει ζωὴν αἰώνιον, καὶ εἰς κρίσιν οὐκ ἔρχεται· ἀλλὰ μεταβέβηκεν ἐκ τοῦ θανάτου εἰς ζωήν. Καὶ πάλιν· Ὁ πιστεύων εἰς τὸν Υἱὸν, οὐ κρίνεται. Παραδεξάμενος τοίνυν τὰ δικαιώματα Χριστοῦ, τότε δὴ, τότε καὶ εἰς Ἐλεὶμ ἥξομεν· ὅ ἐστιν, ἀνάβασις. Ἀναβιβαζόμεθα γὰρ ἐκ τῆς ἀρχαίας ἡμῶν νηπιότητος εἰς ἀρτίως ἔχουσαν φρένα, καὶ εἰς μέτρον ἡλικίας τοῦ πληρώματος τοῦ Χριστοῦ καταντήσαντες, ταῖς τῶν νοητῶν ὑδάτων πηγαῖς ἐντρυφήσομεν. Δυοκαίδεκα δὲ αὗται τὸν τῶν ἁγίων ἀποστόλων ἡμῖν καταγράφουσι χορόν· περιτευξόμεθα δὲ καὶ τοῖς ἑβδομήκοντα στελέχεσι τῶν φοινίκων. Γέγραπται γὰρ, ὅτι μετὰ τοὺς ἁγίους ἀποστόλους ἀνέδειξεν ὁ Κύριος ἑτέρους ἑβδομήκοντα. Ὅτι δὲ πηγαὶ κατὰ τὸ ἀληθὲς οἱ θεσπέσιοι μαθηταὶ, τὸν θεῖον ἡμῖν καὶ σωτήριον καὶ ἀναγκαῖον εἰς ζωὴν ἀναβρύοντες λόγον, παραδείξειεν ἂν εὖ μάλα τοῖς ἐν νόμῳ δεδικαιωμένοις ὁ τῶν ὅλων Θεὸς, οὕτω λέγων· Ἀντλήσατε ὕδωρ μετ’ εὐφροσύνης ἐκ τῶν πηγῶν τοῦ Σωτηρίου. Ἁγίου δὲ πέρι παντὸς ὁ θεσπέσιος Μελῳδὸς, Δίκαιος, φησὶν, ὡς φοῖνιξ ἀνθήσει. Καὶ μή τοι θαυμάσῃς.","english":"For it will immediately carry one off to whatever it pleases, and will show the path to every best thing, and prepares one to be outside of fears and to expect not to be punished. For it says, \"Every blow which I inflicted upon the Egyptians, I will not bring upon you.\" Therefore, for those who receive this mystery in the law, there is a good hope of escaping punishment. And this, I think, is what the Savior himself said to the Jewish multitudes at the time of his advent: \"Truly, truly I say to you, that he who hears my word and believes in the one who sent me has eternal life and does not come to judgment, but has passed from death to life.\" And again: \"He who believes in the Son is not judged.\" So, having accepted the ordinances of Christ, then indeed, then we shall come to Elim, which means \"ascent.\" For we are raised up from our ancient childishness to a mind that is now mature, and having reached the measure of the fullness of Christ's age, we shall delight in the springs of the intelligible waters. And these twelve springs depict for us the chorus of the holy apostles. And we shall also encounter the seventy trunks of the palm trees. For it is written that after the holy apostles, the Lord appointed another seventy. And that the divine disciples are truly springs, bubbling up for us the divine, saving, and necessary word for life, the God of all would demonstrate well to those justified in the law, speaking thus: \"Draw water with joy from the springs of the Savior.\" And concerning every holy one, the divine Melodist says, \"The righteous man will flourish like a palm tree.\" And do not be surprised at this.","structure":"narrative","commentary":[{"unit":"scripture","kind":"scripture","basis":"text","lemma":"Ἀποκομιεῖ γὰρ εὐθὺς ἐπὶ τὸ αὐτῷ δοκοῦν","severity":"info","text":"Cyril alludes to Exodus 10:2-3, where God promises not to repeat the plagues of Egypt on Israel, though the phrasing is paraphrastic.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"scripture","kind":"scripture","basis":"text","lemma":"Ἀμὴν, ἀμὴν λέγω ὑμῖν, ὅτι ὁ τὸν λόγον μου ἀκούων","severity":"info","text":"Cyril quotes a dominical saying not found verbatim in the canonical Gospels; it echoes John 6:40 and 3:36 but is likely a free citation or apocryphal tradition.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"scripture","kind":"scripture","basis":"text","lemma":"Ὁ πιστεύων εἰς τὸν Υἱὸν, οὐ κρίνεται","severity":"info","text":"This saying is not attested in the New Testament; Cyril may be drawing on a variant tradition or paraphrasing John 3:18.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"term","kind":"term","basis":"glossary","lemma":"Ἐλεὶμ","severity":"info","text":"Elim is the biblical oasis (Exodus 15:27) with twelve springs and seventy palm trees; Cyril interprets it as 'ascent' (ἀνάβασις), a symbolic reading common in Alexandrian exegesis.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"background","kind":"background","basis":"text","lemma":"Δυοκαίδεκα δὲ αὗται τὸν τῶν ἁγίων ἀποστόλων ἡμῖν καταγράφουσι χορόν","severity":"info","text":"Cyril allegorizes the twelve springs of Elim as the twelve apostles, and the seventy palm trees as the seventy disciples appointed by the Lord (cf. Luke 10:1, Acts 6:1-6).","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"reception","kind":"reception","basis":"text","lemma":"ὁ θεσπέσιος Μελῳδὸς, Δίκαιος, φησὶν, ὡς φοῖνιξ ἀνθήσει","severity":"info","text":"Cyril cites 'the divine Melodist' (likely Solomon, author of the Psalms) for the proverb that the righteous flourish like a palm tree; this is a free adaptation of Psalm 92:12 LXX.","cites":[],"named_sources":[],"dropped_cites":[]}],"ambiguities":["The source of the dominical sayings (Ἀμὴν, ἀμὴν λέγω ὑμῖν... and Ὁ πιστεύων εἰς τὸν Υἱὸν, οὐ κρίνεται) is uncertain; they may be Cyril's paraphrases or from non-canonical traditions.","The identity of 'the divine Melodist' (ὁ θεσπέσιος Μελῳδὸς) is ambiguous; it could refer to Solomon, David, or a liturgical poet."],"confidence":"high","notes":[]},{"i":421,"ref":"p421","source":"Ἐπεὶ καὶ αὐτὸς ὁ Χριστὸς τῇ τοιᾷδε κλήσει κατονομάζεται παρά γε τῇ θεοπνεύστῳ Γραφῇ. Ἔφη γάρ που πάλιν ἡ νοητὴ νύμφη, τουτέστι ἡ Ἐκκλησία, περὶ τοῦ ἄνωθεν καὶ ἐξ οὐρανοῦ νυμφίου, φημὶ δὴ Χριστοῦ· Εἶπα· Ἀναβήσομαι ἐπὶ τῷ φοίνικι· κρατήσω τῶν ὑψῶν αὐτοῦ. Ἀεὶ γάρ ἐστιν εὐθαλὲς τὸ φυτὸν, γλυκύ τε καὶ εὔριζον, καὶ λελευκασμένην ἔχον τὴν καρδίαν. Τοιουτοειδὴς δέ πώς ἐστιν ὁ Χριστὸς νοητῶς, δι’ οὗ καὶ μεθ’ οὗ τῷ Θεῷ καὶ Πατρὶ ἡ δόξα, σὺν ἁγίῳ Πνεύματι εἰς τοὺς αἰῶνας τῶν αἰώνων. Ἀμήν.\n\nΠερὶ τοῦ μάννα, καὶ τῆς ὀρτυγομήτρας.\n\nα. Θαυματουργεῖ δὲ πάλιν ὁ τῶν ὅλων Θεὸς, καὶ μετίησι μὲν ἐκ δυνάμεως εἰς δύναμιν, κατὰ τὸ γεγραμμένον· τοῖς δὲ ἀμηχάνοις εὑρίσκει πόρους, τῆς ἑαυτοῦ δόξης ἁπανταχοῦ προνοῶν, καὶ πολυτρόπως ἀποδεικνὺς, ὅτι δὴ μόνῳ μέτεστιν αὐτῷ τὸ ἀμογητὶ δύνασθαι κατορθοῦν καὶ τὰ πέρα λόγου, καὶ οἷς ἂν εἰκότως ἕποιτο πρὸς ἡμῶν τὸ καταθαυμάζεσθαι δεῖν, ἵνα διὰ πάντων ὁρῷτο Θεὸς, οὐ καθ’ ἕνα τῶν ἐκ τέχνης ἀνθρώπων, ἤγουν ἀνοσίως ἐξῃρημένων, ἀλλὰ φύσει τε καὶ ἀληθῶς. Ἀπὸ γὰρ τῶν ἐνδόξως ἀποτελουμένων καταθρήσειέ τις ἂν καὶ ἀταλαιπώρως κομιδῇ τὴν ἀκήρατον φύσιν· ᾗ πρόσεστι μὲν ὡς ἴδιον ἀγαθὸν, τὸ πάναλκές τε καὶ ἄμαχον πρὸς πᾶν ὁτιοῦν ὧν ἂν ἕλοιτο δρᾷν. Πρόσεστι δὲ καὶ μετὰ τούτου τὸ ἀνεξίκακον. Ἴδοι δ’ ἂν ὅ φημι, καὶ μάλα σαφῶς, καὶ ἐν τοῖς ἀρτίως ἡμῖν προκειμένοις. Γέγραπται γὰρ, ὅτι Τῇ πεντεκαιδεκάτῃ ἡμέρᾳ, τῷ μηνὶ τῷ δευτέρῳ, ἐξεληλυθότων αὐτῶν ἐκ γῆς Αἰγύπτου, διεγόγγυζε πᾶσα συναγωγὴ υἱῶν Ἰσραὴλ ἐπί τε Μωσῆ καὶ Ἀαρὼν, καὶ εἶπον πρὸς αὐτοὺς οἱ υἱοὶ Ἰσραήλ·","english":"For Christ Himself is named by such a title in the divinely inspired Scripture. For the spiritual bride, that is, the Church, once said concerning the bridegroom from above and from heaven—I mean Christ: \"I said, I will climb the palm tree; I will grasp its heights.\" For the plant is always flourishing, sweet and deep-rooted, and has a whitened heart. And Christ is in a way like this spiritually, through whom and with whom glory is given to God the Father, together with the Holy Spirit, unto the ages of ages. Amen.\n\nConcerning the Manna and the Quail.\n\nα. Again the God of all works wonders, and passes from one power to another, according to what is written; and for impossible things He finds ways, everywhere providing for His own glory, and showing in many ways that only He possesses the ability to accomplish effortlessly even things beyond reason, and those which would rightly be admired by us, so that through all things He might be seen as God—not as one of those skilled in craft, that is, unholy and exceptional men, but by nature and truly. For from the glorious results one might observe, even without toil, the pure nature, to which belongs as its own good the all-powerful and invincible capacity for anything it might choose to do. And along with this, there is also forbearance. One would see what I mean, and quite clearly, even in the matters just set before us. For it is written that on the fifteenth day of the second month, after they had departed from the land of Egypt, the whole assembly of the sons of Israel murmured against both Moses and Aaron, and the sons of Israel said to them:","structure":"narrative","commentary":[{"unit":"scripture","kind":"scripture","basis":"text","lemma":"Εἶπα· Ἀναβήσομαι ἐπὶ τῷ φοίνικι· κρατήσω τῶν ὑψῶν αὐτοῦ","severity":"info","text":"Cyril quotes Song 7:8 (LXX) as the Church speaking of Christ. The verse is used allegorically to link the palm tree to Christ's flourishing nature.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"term","kind":"term","basis":"text","lemma":"νοητὴ νύμφη","severity":"info","text":"The phrase 'spiritual bride' identifies the Church as the allegorical speaker in the Song of Songs, a common typology in Greek patristic exegesis.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"background","kind":"background","basis":"text","lemma":"Περὶ τοῦ μάννα, καὶ τῆς ὀρτυγομήτρας","severity":"info","text":"This heading introduces a section on the manna and quail (Exod 16), where Cyril will interpret the murmuring of Israel and God's provision as demonstrations of divine power and forbearance.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"structure","kind":"structure","basis":"text","lemma":"α.","severity":"info","text":"The Greek letter α marks the first subsection of the new topic, a standard structural cue in Cyril's commentary for dividing exegetical arguments.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"scripture","kind":"scripture","basis":"text","lemma":"Τῇ πεντεκαιδεκάτῃ ἡμέρᾳ, τῷ μηνὶ τῷ δευτέρῳ, ἐξεληλυθότων αὐτῶν ἐκ γῆς Αἰγύπτου","severity":"info","text":"Cyril cites Exod 16:1 (LXX) verbatim, noting the date of Israel's departure from Egypt and the murmuring against Moses and Aaron.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"reception","kind":"reception","basis":"text","lemma":"Ἀμήν","severity":"info","text":"The doxology closing the first section reflects liturgical usage; the 'Amen' may be a scribal or editorial addition, common in manuscript transmission of patristic homilies.","cites":[],"named_sources":[],"dropped_cites":[]}],"ambiguities":["The Coptic Vorlage for the Greek text is not extant; the structural classification 'narrative' is based on Coptic cues but the Greek passage is primarily exegetical. The heading 'Περὶ τοῦ μάννα, καὶ τῆς ὀρτυγομήτρας' may be a later editorial insertion."],"confidence":"high","notes":[]},{"i":422,"ref":"p422","source":"Ὄφελον ἀπεθάνομεν πληγέντες ὑπὸ Κυρίου ἐν γῇ Αἰγύπτου, ὅταν ἐκαθίσαμεν ἐπὶ τῶν λεβήτων τῶν κρεῶν, καὶ ἠσθίομεν ἄρτους εἰς πλησμονήν! Ὅτι ἐξηγάγετε ἡμᾶς εἰς τὴν ἔρημον ταύτην, ἀποκτεῖναι πᾶσαν τὴν συναγωγὴν ταύτην ἐν λιμῷ; Εἶπε δὲ Κύριος πρὸς Μωσῆν· Ἰδοὺ ἐγὼ ὕω ὑμῖν ἄρτους ἐκ τοῦ οὐρανοῦ, καὶ ἐξελεύσεται ὁ λαὸς, καὶ συλλέξουσι τὸ τῆς ἡμέρας εἰς ἡμέραν, ὅπως πειράσω αὐτοὺς εἰ πορεύσονται ἐν τῷ νόμῳ μου. Καὶ ἔσται τῇ ἡμέρᾳ τῇ ἕκτῃ, καὶ ἑτοιμάσουσι ὃ ἂν εἰσενέγκωσι, καὶ ἔσται διπλοῦν ὃ ἂν συναγάγωσι τὸ καθ’ ἡμέραν εἰς ἡμέραν. Τὰ μὲν γὰρ τῶν Αἰγυπτίων, καθάπερ ἤδη προείπαμεν, διολώλασι πρωτότοκα· ἐξεπέμποντο δὲ τῆς χώρας οἱ ἐξ Ἰσραὴλ, οὐδὲ, ὅσον εἰπεῖν, ἐπισιτίσασθαι συγχωρούμενοι. Τὸ γὰρ σταῖς αὐτῶν ἐξήνεγκαν πρὸ τοῦ ζυμωθῆναι τὰ φυράματα αὐτῶν. Ἐφοδιασάμενοι δὲ τοῖς παρατυχοῦσιν ἁπλῶς, ἐξῄεσαν ἐν σπουδῇ, καὶ ἐν ἴσῳ τὸ δεῖμα τοῖς διώκουσιν Αἰγυπτίοις καὶ τοῖς τὴν δίωξιν ὑπομένουσιν. Οἱ μὲν γὰρ τοῖς ἤδη ὀλωλόσι προστεθήςγεσθαι προσεδόκουν οὐκ εἰς μακρὰν, εἰ μὴ τοῖς θείοις εἴκοντες νεύμασιν ἐξελάσαιεν τῆς χώρας τὸν Ἰσραήλ· οἱ δὲ, εἰ καταληφθεῖεν μέλλοντες καὶ ἀπολυόμενοι τὴν ἀναδρομὴν, ᾤοντο δὴ πάντως τοὺς ἐπ’ αὐτοῖς τοῖς ἐσχάτοις ἀγῶνας εἰσβήσεσθαι, καὶ κινδυνεύσειν ἀφιλοικτιρμόνως.","english":"Would that we had died, struck down by the Lord in the land of Egypt, when we sat by the pots of meat and ate bread to satiety! Why have you led us out into this desert, to destroy this whole assembly by famine?\" And the Lord said to Moses, \"Behold, I will rain down bread for you from heaven, and the people shall go out and gather day by day what is needed for the day, that I may test whether they will walk in my law. And on the sixth day it shall be, and they shall prepare whatever they bring in, and what they gather day by day shall be double.\" For the firstborn of the Egyptians, as we have already said, perished; and the Israelites were sent out of the country, not even permitted, so to speak, to take provisions. For they brought out their dough before their mixtures were leavened. Having equipped themselves simply with whatever came to hand, they went out in haste, and the terror was equal for the pursuing Egyptians and for those undergoing the pursuit. For the former expected to be added to those already dead before long, unless, yielding to divine commands, they drove Israel out of the land; and the latter, if they were to be caught while departing and turning back, thought that they would certainly enter into the final struggles and be pitilessly endangered.","structure":"narrative","commentary":[{"unit":"scripture","kind":"scripture","basis":"text","lemma":"Ὄφελον ἀπεθάνομεν πληγέντες ὑπὸ Κυρίου ἐν γῇ Αἰγύπτου","severity":"info","text":"This is a paraphrase of the Israelites' complaint in Exodus 16:3, where they lament leaving Egypt and face famine in the desert.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"scripture","kind":"scripture","basis":"text","lemma":"Ἰδοὺ ἐγὼ ὕω ὑμῖν ἄρτους ἐκ τοῦ οὐρανοῦ","severity":"info","text":"Cyril adapts God's promise of manna in Exodus 16:4, where the Lord says He will rain bread from heaven to test the people's obedience.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"background","kind":"background","basis":"text","lemma":"τὸ σταῖς αὐτῶν ἐξήνεγκαν πρὸ τοῦ ζυμωθῆναι","severity":"info","text":"This detail about unleavened dough recalls the hasty Exodus from Egypt, as described in Exodus 12:34-39, where the Israelites carried unbaked dough.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"structure","kind":"structure","basis":"text","lemma":"Τὰ μὲν γὰρ τῶν Αἰγυπτίων... διολώλασι πρωτότοκα","severity":"info","text":"Cyril inserts an explanatory aside (γάρ) linking the Egyptian firstborn's death to the Exodus narrative, reinforcing his typological reading.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"parallel","kind":"parallel","basis":"text","lemma":"οἱ μὲν γὰρ τοῖς ἤδη ὀλωλόσι προστεθήςγεσθαι προσεδόκουν","severity":"info","text":"The mutual terror of Egyptians and Israelites mirrors the psychological tension in Exodus 14:5-9, where both sides fear destruction.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"caution","kind":"caution","basis":"text","lemma":"προστεθήςγεσθαι","severity":"caution","text":"The Greek verb προστεθήςγεσθαι is a hapax or rare form; it likely means 'to be added to' (the dead), but the exact reading is uncertain.","cites":[],"named_sources":[],"dropped_cites":[]}],"ambiguities":["The phrase 'προστεθήςγεσθαι' is obscure; the translation assumes it means 'to be added to' the dead, but the form is unattested elsewhere."],"confidence":"high","notes":[]},{"i":423,"ref":"p423","source":"Ἐξῴχοντο τοίνυν, οὐ κομιδῇ τῶν εἰς ἀποδημίαν πεφροντικότες, καὶ τὰ ἐν χερσὶ μόλις ἁρπάσαντες, μονονουχὶ δὲ τῶν οἴκοι κειμένων κεκλοφότες ἀναγκαίως τὰ λίαν εὐπάροιστα, ἃ δὴ καὶ κατεδηδοκότες, εἶτα πόθεν ἂν αὐτοῖς ἐν ἐρήμῳ τὰ ζωαρκῆ προσγένοιντο διηπορηκότες, κατώλισθον εἰς ἐπιθυμίαν τῆς ἐν Αἰγύπτῳ τροφῆς, καὶ ὅτι μὲν τῶν ἐσχάτων ἐξῄροντο πάντων καὶ τῆς ἐν Αἰγύπτῳ δουλείας, ἐπιλανθάνονται, καὶ οἱονεί πως κατακεκράγασι τῆς ἐπικουρίας· καὶ ὅτι λελύτρωνται, χαλεπαίνουσι, καὶ τῆς τριποθήτου καὶ εὐκταιοτάτης ἅπασιν ἀνθρώποις ἐλευθερίας, γαστρὸς ἀκαθάρτου προτάττουσι κόρον. Καὶ θορυβεῖ μὲν τὸ χρῆμα τὸν μεσιτεύοντα, τουτέστι Μωϋσέα. Χορηγήσειν δὲ παραχρῆμα τὴν τῶν ἐδωδίμων ἀφθονίαν αὐτοῖς ἐπαγγέλλεται Θεὸς, καὶ προσκεκρουκόσιν οὐ μετρίως, ἡμέρως ἔτι προσφέρεται. Τὸ μὲν γὰρ παρ’ αὐτοῦ τὰ ζωαρκῆ δέχεσθαι θέλειν, μῶμον ἂν ἔχοι παντελῶς οὐδένα· λυπεῖ δὲ λίαν ὁ γογγυσμός. Καὶ γὰρ οὖν αὐτὸς ὁ Σωτὴρ ἐν προσευχαῖς ἡμᾶς ἐδίδαξε λέγειν· Τὸν ἄρτον ἡμῶν τὸν ἐπιούσιον δὸς ἡμῖν σήμερον. Ἀλλ’ εἰ τοῦτο μὲν λέγοιμεν, κατ’ οὐδένα δὴ τρόπον αἰτιασόμεθα τὸν Δεσπότην, ἐξαιτήσομεν δὲ μᾶλλον παρ’ αὐτοῦ τὰ εἰς ζωὴν ἐπιτήδεια. Οἱ δέ γε τῶν Ἰουδαίων δῆμοι, δέον αἰτῆσαι τροφὰς, ὅτι λελύτρωνται χαλεπαίνουσι, καὶ τὴν οὕτω σεπτὴν καὶ ἀξιόληπτον χάριν ἀνοήτότατα καθυβρίζουσιν, ὡς τῶν ἡδίστων αὐτοὺς ἐκπέμψασαν, ἄρτου τε, φημὶ, καὶ κρεῶν. Οὐκοῦν γογγύζουσι μὲν, καὶ κατακεκράγασιν ἀνοσίως. Ἀνεξικακεῖ δὲ Θεὸς, καὶ ἀδόκητον αὐτοῖς ἀφθονίαν ἐπαγγέλλεται. Καὶ δὴ καὶ καθίησιν ἀφάτῳ δυνάμει ἑσπέρας μὲν τὴν ὀρτυγομήτραν·","english":"They went out, then, not having given much thought to the journey, and having snatched up only what was at hand, and having taken by necessity the most portable of the things left at home, which they had already consumed, then being at a loss as to how they might obtain life-sustaining provisions in the desert, they slipped into a desire for the food in Egypt, and they forget that they had been delivered from all the worst things and from slavery in Egypt, and they almost cry out against the assistance; and they are angry that they have been freed, and they prefer the satiety of an unclean belly to freedom, which is thrice-desired and most prayed for by all men. And the matter troubles the mediator, that is, Moses. But God promises to provide them immediately with an abundance of food, and, though they have offended not a little, he still deals with them gently. For to wish to receive life-sustaining provisions from him would have no fault at all; but the murmuring greatly distresses. For indeed the Savior himself taught us to say in prayers: Give us our daily bread today. But if we say this, we will in no way accuse the Master, but rather we will ask from him what is necessary for life. But the Jewish multitudes, though they ought to ask for food, are angry that they have been freed, and most senselessly insult such a sacred and worthy grace, as if it had sent them away from the most pleasant things, namely, bread and meat. Therefore they murmur and cry out impiously. But God is patient and promises them an unexpected abundance. And indeed he sends down, by an ineffable power, the quail in the evening.","structure":"narrative","commentary":[{"unit":"sense","kind":"sense","basis":"text","lemma":"Ἐξῴχοντο","severity":"info","text":"Cyril opens with a narrative summary of the Israelites' complaint, emphasizing their ingratitude and forgetfulness of deliverance from Egypt.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"scripture","kind":"scripture","basis":"text","lemma":"Τὸν ἄρτον ἡμῶν τὸν ἐπιούσιον δὸς ἡμῖν σήμερον","severity":"info","text":"Cyril cites the Lord's Prayer (Matthew 6:11; Didache 8:2) to contrast proper petition with the Israelites' murmuring.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"term","kind":"term","basis":"glossary","lemma":"ὀρτυγομήτραν","severity":"info","text":"The Greek term 'ὀρτυγομήτρα' (quail) refers to the quail provided in Exodus 16:13, which Cyril interprets as a divine provision.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"background","kind":"background","basis":"text","lemma":"γαστρὸς ἀκαθάρτου","severity":"info","text":"Cyril's phrase 'unclean belly' reflects a moralizing trope in Greek patristic literature, contrasting bodily appetite with spiritual freedom.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"reception","kind":"reception","basis":"text","lemma":"Σωτὴρ","severity":"info","text":"Cyril invokes Christ (the Savior) as a model for prayer, aligning the Exodus narrative with Christian liturgical practice.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"structure","kind":"structure","basis":"text","lemma":"Καὶ δὴ καὶ καθίησιν","severity":"info","text":"The passage concludes with a shift from complaint to divine response, marked by 'καὶ δὴ καὶ' (and indeed), introducing the quail as a providential sign.","cites":[],"named_sources":[],"dropped_cites":[]}],"ambiguities":["The Greek text is clear; no significant ambiguities in this passage."],"confidence":"high","notes":[]},{"i":424,"ref":"p424","source":"ἅμα δὲ τῇ ἕῳ, τὸ μάννα. Καὶ ὡς ὁ θεῖος ἔφη Δαβὶδ, Ἄρτον οὐρανοῦ ἔδωκεν αὐτοῖς, ἄρτον ἀγγέλων ἔφαγεν ἄνθρωπος. Πεπληροφόρηκε δὲ διὰ πείρας αὐτῆς καὶ πραγμάτων, ὅτι δύναται ὁ Θεὸς ἄρτον τε δοῦναι καὶ ἑτοιμάσαι τράπεζαν ἐν ἐρήμῳ, καθάπερ ἀμέλει καὶ ὁ Κύριος ἡμῶν Ἰησοῦς Χριστὸς τὰ ἴσα τερατουργῶν, πέντε διακλάσας ἄρτους, ἐκόρεσε μὲν ἐν ἐρήμῳ πολλοὺς, ὅτε συνεκομίσθησαν λειψάνων κόφινοι δώδεκα Ἀπεριέργαστοι δὲ παντελῶς τῆς θαυματουργίας οἱ τρόποι, πίστει δὴ οὖν τιμάσθω τὰ ὑπὲρ νοῦν, καὶ ἀκουέτω Θεὸς παρὰ πάντων τεθαυμακότων· Οἶδα ὅτι πάντα δύνασαι· ἀδυνατεῖ δέ σοι οὐδέν.\n\nβ. Ἀλλ’ ἐν τούτοις μὲν ἡμῖν ὁ περὶ τῶν αἰσθητῶν ἔστω λόγος. Τίς δ’ ἂν γένοιτο λοιπὸν τῆς πνευματικῆς θεωρίας ὁ νοῦς, ἢ τί τοῦ νόμου τὸ αἴνιγμα πολυπραγμονεῖν ἀναγκαῖον, φιλοθηρεῖν εὖ μάλα διεσπουδακόσιν ἡμῖν τὴν ἀλήθειαν. Εἰσόμεθα τοίνυν καὶ διὰ τούτων, ὡς ἔστιν ἀναμφιλόγως τῆς εὐαγγελικῆς πολιτείας κατόπιν ἡ νομικὴ, καὶ τῶν εἰς φιλοσαρκίαν αἰτιαμάτων οὐκ ἐλευθέρα, ἀπήλλακται δὲ οὐχὶ γεώδους ἐπιθυμίας, ἀλλ’ ἥ γε θεία καὶ εὐαγγελικὴ, πνευματική τέ ἐστι καὶ ἄμωμος, καὶ ἀσύγκριτον ἔχει τὸ κάλλος. Ληψόμεθα δὲ τὴν ἐφ’ ἑκάστῃ διάδειξιν καὶ πληροφορίαν, τὸν ἐπ’ ἀμφοῖν εὖ μάλα βασανίζοντες λόγον ἐκ τῆς θεοπνεύστου Γραφῆς. Ἐγένετο γὰρ, φησὶν, ἑσπέρα, καὶ ἀνέβη ὀρτυγομήτρα, καὶ ἐκάλυψε τὴν παρεμβολήν. Τὸ πρωῒ δὲ ἐγένετο, καταπαυομένης τῆς δρόσου κύκλῳ τὴς παρεμβολῆς, καὶ ἰδοὺ ἐπὶ πρόσωπον τῆς ἐρήμου λεπτὸν ὡσεὶ κόριον, λευκὸν ὡσεὶ πάγος ἐπὶ τῆς γῆς. Ἰδόντες δὲ αὐτοὶ οἱ υἱοὶ Ἰσραὴλ, εἶπαν ἕτερος ἑτέρῳ· Τί ἐστι τοῦτο;","english":"At dawn, the manna. And as the divine David said, \"He gave them bread of heaven; man ate the bread of angels.\" He confirmed through experience itself and through events that God is able both to give bread and to prepare a table in the wilderness, just as, of course, our Lord Jesus Christ, working similar wonders, broke five loaves and satisfied many in the wilderness, when twelve baskets of fragments were gathered. The modes of the miracle are entirely beyond investigation; therefore let things beyond understanding be honored by faith, and let God be heard by all who marvel: \"I know that you can do all things; nothing is impossible for you.\"\n\n2. But let our discourse concerning the perceptible things be at this point. What, then, would be the meaning of the spiritual contemplation, or why is it necessary to investigate the riddle of the law, since we are earnestly eager to hunt down the truth? We shall know, therefore, also through these things, that the legal polity is indisputably behind the evangelical one, and is not free from accusations of fleshly inclination, but is not freed from earthly desire; rather, the divine and evangelical polity is spiritual and blameless, and has incomparable beauty. We shall take the demonstration and confirmation for each, thoroughly examining the account of both from the inspired Scripture. For it happened, it says, that evening came, and a quail rose up and covered the camp. In the morning, when the dew around the camp ceased, behold, on the face of the wilderness there was something fine as coriander, white as frost on the ground. When the sons of Israel saw it, they said to one another, \"What is this?","structure":"narrative","commentary":[{"unit":"scripture","kind":"scripture","basis":"text","lemma":"Ἄρτον οὐρανοῦ ἔδωκεν αὐτοῖς","severity":"info","text":"Cyril attributes to David a phrase not found verbatim in the Psalms; it likely conflates Ps 78:25 LXX (ἄρτον οὐρανοῦ) with a memory of manna as angelic food.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"parallel","kind":"parallel","basis":"text","lemma":"πέντε διακλάσας ἄρτους","severity":"info","text":"Cyril compares the manna miracle to Jesus feeding the multitude with five loaves (Mt 14:17–20; Mk 6:38–44), a standard typological link in Alexandrian exegesis.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"background","kind":"background","basis":"text","lemma":"ὀρτυγομήτρα","severity":"info","text":"The quail (ὀρτυγομήτρα) and the manna described as fine and white recall Ex 16:13–15 LXX, where quail cover the camp and manna appears like coriander seed.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"structure","kind":"structure","basis":"text","lemma":"β.","severity":"info","text":"The Greek numeral β. marks a new section, shifting from literal (αἰσθητός) to spiritual (πνευματικὴ θεωρία) interpretation, a common Alexandrian commentary structure.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"term","kind":"term","basis":"text","lemma":"φιλοσαρκίαν","severity":"info","text":"φιλοσαρκία (fleshly inclination) is a key polemical term: Cyril contrasts the legal polity's alleged carnality with the spiritual, blameless evangelical polity.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"reception","kind":"reception","basis":"text","lemma":"ἀπήλλακται δὲ οὐχὶ γεώδους ἐπιθυμίας","severity":"caution","text":"The Greek text is ambiguous: the clause may mean the legal polity is not freed from earthly desire, or that the evangelical polity is. The English draft follows the latter, but the syntax allows either.","cites":[],"named_sources":[],"dropped_cites":[]}],"ambiguities":["The clause 'ἀπήλλακται δὲ οὐχὶ γεώδους ἐπιθυμίας' is ambiguous: it may refer to the legal polity (not freed from earthly desire) or the evangelical polity (freed from it). The English draft adopts the latter reading.","The phrase 'Ἄρτον οὐρανοῦ ἔδωκεν αὐτοῖς' is not a direct biblical quotation; Cyril may be paraphrasing or conflating Psalm verses."],"confidence":"high","notes":[]},{"i":425,"ref":"p425","source":"οὐ γὰρ ᾔδεισαν τί ἦν. Εἶπε δὲ Μωϋσῆς πρὸς αὐτούς· Οὗτος ὁ ἅρτος ὂν ἔδωκεν ὑμῖν ὁ Κύριος φαγεῖν· τοῦτο τὸ ῥῆμα ὃ συνέταξε Κύριος. Συναγάγετε ἀπ’ αὐτοῦ ἕκαστος εἰς τοὺς καθήκοντας γόμορ, κατὰ κεφαλὴν, κατ’ ἀριθμὸν ψυχῶν ὑμῶν. Ἕκαστος σὺν τοῖς συσκήνοις ὑμῶν συλλέξετε. Ἐποίησαν δὲ οὕτως οἱ υἱοὶ Ἰσραὴλ, καὶ συνέλεξαν, ὁ τὸ πολὺ, καὶ ὁ τὸ ἔλασσον, καὶ ἐμέτρησαν τὸ γόμορ· καὶ οὐκ ἐπλεόνασεν ὁ τὸ πολὺ, καὶ ὁ τὸ ἕλαττον, οὐκ ἠλαττόνησεν, ἕκαστος εἰς τοὺς καθήκοντας παρ’ ἑαυτῷ. Εἶπε δὲ Μωϋσῆς πρὸς αὐτούς· Μηδεὶς καταλειπέτω ἀπ’ αὐτοῦ εἰς τὸ πρωΐ. Καὶ οὐκ ἤκουσαν Μωϋσῇ, ἀλλὰ κατέλιπόν τινες ἀπ’ αὐτοῦ εἰς τὸ πρωΐ, καὶ ἐξέζεσε σκώληκας, καὶ ἐπώζεσε. Καὶ ἐπικράνθη ἐπ’ αὐτοῖς Μωσῆς. Καὶ μεθ’ ἕτερα πάλιν· Εἶπε δὲ Μωσῆς πρὸς αὐτούς· Τοῦτο τὸ ῥῆμά ἐστιν, ὃ ἐλάλησε Κύριος· Σάββατα ἄγια ἀνάπαυσις τῷ Κυρίῳ αὔριον. Ὅσα ἐὰν πέσσητε, πέσσετε· καὶ ὅσα ἐὰν ἕψητε ἕψετε, καὶ πᾶν τὸ πλεονάζον, καταλίπετε αὐτὸ εἰς ἀποθήκην τῷ πρωΐ. Καὶ κατέλιπον ἀπ’ αὐτοῦ εἰς τὸ πρωΐ, καθάπερ συνέταξεν αὐτοῖς Μωσῆς, καὶ οὐκ ἐπώζεσε, οὐδὲ σκώληξ ἐγένετο ἐν αὐτῷ. Ἕκαστον μὲν οὖν τὸ ἀρκοῦν αὐτῷ συγκομίζειν ἐκέλευεν. Εἴργει δὲ οὐδαμῶς ἔργῳ, εἴπερ ἕλοιτο τυχὸν καὶ τοῖς ἀποῦσι συλλέγειν, καὶ τῷ τῆς ἀγάπης καταφαιδρύνεσθαι νόμῳ. Ἀποφάσκει δὲ παντελῶς τὸ φυλάττειν εἰς τὸ πρωΐ, καὶ τοῦτο δρᾷν ἔφη πρὸ μόνου τοῦ Σαββάτου, ἵνα καὶ ὁ τῆς ἀργίας μὴ ἀτιμάζοιτο νόμος. Οὐ γὰρ ἦν ὅλως εὑρεῖν ἐν Σαββάτῳ, μηδὲ καθιέντος Θεοῦ, μονονουχὶ δὲ διὰ τοῦδε καὶ ἀναγκάζοντος ἀφιλοεργεῖν ἐν Σαββάτῳ.","english":"For they did not know what it was. And Moses said to them: \"This is the bread which the Lord gave you to eat; this is the word which the Lord commanded. Gather from it each one into the proper omer, per head, according to the number of your souls. Each one together with your tent-mates shall collect.\" And the sons of Israel did thus, and they gathered, both the one who had much and the one who had less, and they measured the omer; and the one who had much did not have an excess, and the one who had less did not have a deficiency, each one into the proper measure by himself. And Moses said to them: \"Let no one leave any of it until morning.\" And they did not listen to Moses, but some left some of it until morning, and it bred worms and stank. And Moses was angered against them. And again after other things: And Moses said to them: \"This is the word which the Lord spoke: Holy Sabbath, rest for the Lord tomorrow. Whatever you may bake, bake; and whatever you may boil, boil; and all that is left over, leave it in storage until morning.\" And they left some of it until morning, just as Moses commanded them, and it did not stink, nor did a worm appear in it. Now he commanded each one to gather what was sufficient for himself. But he by no means forbids the act, if one should choose, for instance, to gather also for those absent and to be adorned by the law of love. But he utterly forbids keeping it until morning, and he said to do this only before the Sabbath, so that the law of rest might not be dishonored. For it was not at all possible to find on the Sabbath, God not permitting, but rather through this almost compelling one to refrain from work on the Sabbath.","structure":"narrative","commentary":[{"unit":"scripture","kind":"scripture","basis":"text","lemma":"οὗτος ὁ ἅρτος ὂν ἔδωκεν ὑμῖν ὁ Κύριος φαγεῖν","severity":"info","text":"Cyril paraphrases Exodus 16:15-16, where Moses instructs the Israelites to gather an omer of manna per person. The narrative here expands the biblical account with details about the Sabbath.","cites":[],"named_sources":[],"dropped_cites":["Exod 16:15-16"]},{"unit":"term","kind":"term","basis":"glossary","lemma":"γόμορ","severity":"info","text":"The Greek γόμορ (from Hebrew עֹמֶר) is a dry measure, roughly 2.3 liters. Cyril uses it as a transliteration, reflecting the Septuagint's rendering of the Hebrew term.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"background","kind":"background","basis":"background","lemma":"Σάββατα ἄγια ἀνάπαυσις τῷ Κυρίῳ αὔριον","severity":"info","text":"Cyril refers to the Sabbath rest as a divine command. In Jewish and early Christian tradition, the Sabbath prohibited work, including cooking; Cyril's comment on 'the law of rest' aligns with this.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"structure","kind":"structure","basis":"text","lemma":"Καὶ μεθ’ ἕτερα πάλιν","severity":"info","text":"This phrase marks a transition within Cyril's commentary, indicating he is moving to a new scriptural episode (Exodus 16:22-23) after discussing the manna and the Sabbath regulations.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"reception","kind":"reception","basis":"text","lemma":"ἀποφάσκει δὲ παντελῶς τὸ φυλάττειν εἰς τὸ πρωΐ","severity":"info","text":"Cyril interprets the prohibition of leaving manna overnight as a moral lesson against hoarding, while allowing gathering for the absent as an act of love. This reflects his allegorical method.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"caution","kind":"caution","basis":"text","lemma":"οὐ γὰρ ᾔδεισαν τί ἦν","severity":"caution","text":"The opening clause 'For they did not know what it was' is ambiguous: it may refer to the Israelites' initial ignorance of manna, or Cyril may be glossing a lost preceding context. The draft assumes the former.","cites":[],"named_sources":[],"dropped_cites":[]}],"ambiguities":["The phrase 'οὐ γὰρ ᾔδεισαν τί ἦν' could refer to the Israelites' ignorance of manna or to a preceding narrative not preserved in this excerpt.","The exact biblical source for the expanded narrative (e.g., the worm and stink detail) is not in the canonical Exodus text; Cyril may be drawing on Jewish tradition or a variant Septuagint manuscript."],"confidence":"high","notes":[]},{"i":426,"ref":"p426","source":"Ἀλλ’ ὀλίγα τῶν θείων χρησμῳδημάτων πεφροντίκασί τινες, καὶ τετηρήκασι πρὸ Σαββάτου, καὶ, ὥς φησι τὸ Γράμμα τὸ ἱερὸν, Ἐπώζεσε, καὶ ἐξέζεσε σκώληκας. Καὶ ἐπικράνθη Μωσῆς· ἐκδεδραμήκασί τε καὶ ἐν Σαββάτῳ συλλέξοντες, καὶ ἠγανάκτει Θεός. Γέγραπται γὰρ οὕτως· Ἐγένετο δὲ ἐν ἡμέρᾳ τῇ ἑβδόμῃ, ἐξῆλθόν τινες ἐκ τοῦ λαοῦ συλλέξαι, καὶ οὐχ εὗρον. Εἶπε δὲ Κύριος πρὸς Μωσῆν· Ἕως τίνος οὐ βούλεσθε εἰσακούειν τὰς ἐντολάς μου καὶ τὸν νόμον μου; Ἴδετε, ὁ Κύριος ἔδωκε τὴν ἡμέραν ταύτην Σάββατα. Διὰ γὰρ τοῦτο αὐτὸς ἔδωκεν ὑμῖν τῇ ἡμέρᾳ τῇ ἕκτῃ ἄρτους δύο ἡμερῶν· καθίσασθε ἕκαστος εἰς τοὺς οἴκους ὑμῶν, μηδεὶς ὑμῶν ἐκπορευέσθω ἐκ τοῦ τόπου αὐτοῦ τῇ ἡμέρᾳ τῇ ἑβδόμῃ. Καὶ τίς ἂν γένοιτο πρὸς ἡμῶν ὁ τοῖς εἰρημένοις πρέπων τε καὶ ἁρμοδιώτατος λόγος; Τί δὴ τὸ ἑσπέρᾳ μὲν τὴν ὀρτυγομήτραν ἐλθεῖν, δεδόσθαι δὲ ἐν φωτὶ καὶ ὄρθρῳ τὸ μάννα; Οἶμαι δὲ ἔγωγε πολυπραγμονεῖσθαι πρέπειν· καὶ πρό γε τῶν ἄλλων, τί μὲν ἡ ὀρτυγομήτρα, τί δὲ καὶ τὸ μάννα σκιᾶς. γ. Ὅτι τοίνυν σαρκικῶν ἐπιθυμιῶν οὐκ ἀπηλλαγμένη τῶν Ἰουδαίων ἡ ζωὴ, νοοῖτ’ ἂν εἰκότως, καὶ ἐλέγξειε σαφῶς τὸ ἐδώδιμα ποιεῖσθαι ζητεῖν τὰ ἐν Αἰγύπτῳ κρέα, καὶ ταῖς εἰς τοῦτο ῥοπαῖς ἐκνενικημένον, μονονουχὶ δὲ καὶ τυραννούμενον ἔχειν τὸν νοῦν. Ἀλλ’ οὐκ ἂν ὁρῷτο τὰ καθ’ ἡμᾶς ἐν τούτοις. Ἡγιάσμεθα γὰρ ἐν Χριστῷ, καὶ ἐσμὲν ἐπέκεινα σαρκικῆς ἀκαθαρσίας. Ἐπιμαρτυρήσει δὲ γράφων ὁ θεσπέσιος Παῦλος· Οἱ δὲ τοῦ Χριστοῦ Ἰησοῦ, τὴν σάρκα ἐσταύρωσαν σὺν τοῖς παθήμασι καὶ ταῖς ἐπιθυμίαις. Καὶ τί τὸ, ἐσταύρωσαν;","english":"But some have paid little heed to the divine oracles, and have kept [the manna] before the Sabbath, and, as the sacred text says, it bred worms and swarmed with maggots. And Moses was grieved; and some went out to gather on the Sabbath, and God was indignant. For it is written thus: \"And it came to pass on the seventh day, some of the people went out to gather, and found none. And the Lord said to Moses: 'How long will you refuse to hearken to my commandments and my law? Behold, the Lord has given this day as the Sabbath. For this reason he gave you on the sixth day two days' supply of bread. Sit each one in your own houses; let none of you go out from his place on the seventh day.'\" And what speech could be fitting and most suitable from us for what has been said? What indeed is the meaning of the quail coming in the evening, but the manna being given at dawn and in the morning? I think it is proper to investigate; and before all else, what the quail is, and what the manna is, as a type. That the life of the Jews was not free from carnal desires would be reasonably understood, and the fact that they sought to make food of the meat in Egypt, and had their mind overcome, indeed almost tyrannized, by inclinations toward this, would clearly prove it. But our condition is not seen in these things. For we have been sanctified in Christ, and we are beyond carnal impurity. And the divine Paul will bear witness, writing: \"But those of Christ Jesus have crucified the flesh together with its passions and desires.\" And what is the meaning of \"they crucified\"?","structure":"narrative","commentary":[{"unit":"scripture","kind":"scripture","basis":"text","lemma":"Ἐγένετο δὲ ἐν ἡμέρᾳ τῇ ἑβδόμῃ, ἐξῆλθόν τινες ἐκ τοῦ λαοῦ συλλέξαι, καὶ οὐχ εὗρον. Εἶπε δὲ Κύριος πρὸς Μωσῆν· Ἕως τίνος οὐ βούλεσθε εἰσακούειν τὰς ἐντολάς μου κα","severity":"info","text":"Cyril quotes an extended passage from Exodus 16:22-30 (LXX), recounting the people's violation of the Sabbath and God's rebuke. The citation is not verbatim from the standard LXX but appears to be a paraphrase or conflation, possibly from a liturgical or catechetical tradition.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"term","kind":"term","basis":"text","lemma":"ὀρτυγομήτρα","severity":"info","text":"The Greek term 'ὀρτυγομήτρα' (ortygomētra) refers to a quail, specifically the common quail (Coturnix coturnix). In the Exodus narrative (Ex 16:13), quail is provided as meat, contrasting with manna. Cyril uses it as a type for carnal desires.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"term","kind":"term","basis":"text","lemma":"σκιᾶς","severity":"info","text":"The word 'σκιᾶς' (skias) here means 'type' or 'shadow', a key term in Alexandrian exegesis. Cyril interprets both the quail and manna as typological foreshadowings of spiritual realities, contrasting Jewish carnality with Christian sanctification.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"scripture","kind":"scripture","basis":"text","lemma":"Οἱ δὲ τοῦ Χριστοῦ Ἰησοῦ, τὴν σάρκα ἐσταύρωσαν σὺν τοῖς παθήμασι καὶ ταῖς ἐπιθυμίαις.","severity":"info","text":"Cyril cites Paul (likely a paraphrase of Galatians 5:24 or a similar passage) to support his argument that Christians have transcended carnal desires. The exact wording is not found in the canonical Pauline epistles, suggesting a loose quotation or memory variant.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"background","kind":"background","basis":"text","lemma":"Σάββατα","severity":"info","text":"Cyril's discussion of Sabbath observance reflects Jewish and early Christian debates about the Sabbath. The narrative of manna spoiling before the Sabbath and the prohibition of gathering on the seventh day underscores the legalistic interpretation of the Sabbath in the Exodus account.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"reception","kind":"reception","basis":"text","lemma":"Ἡγιάσμεθα γὰρ ἐν Χριστῷ","severity":"info","text":"Cyril asserts that Christians are 'sanctified in Christ' and beyond carnal impurity, a theme central to his Christological exegesis. This reflects the Alexandrian tradition of reading the Old Testament as a prefiguration of Christian spiritual life, contrasting with Jewish literalism.","cites":[],"named_sources":[],"dropped_cites":[]}],"ambiguities":["The exact source of the extended Exodus quotation is unclear; it may be a conflation or paraphrase rather than a direct citation from the LXX. The Pauline quotation is also not verbatim from the canonical epistles, possibly a memory variant or paraphrase."],"confidence":"high","notes":[]},{"i":427,"ref":"p427","source":"ἀντὶ τοῦ, θανάτῳ παραδεδώκασι, νοητῷ δηλονότι, διά γε τὸ μὴ ἀνέχεσθαι κατὰ σάρκα ζῇν, μήτε μὴν ἑλέσθαι φρονεῖν τὰ πρόσκαιρα, κατανεκροῦν δὲ μᾶλλον τὰ μέλη τὸ ἐπὶ γῆς, πορνείαν, πάθος, ἐπιθυμίαν κακὴν, καὶ περιπατεῖν μὲν ἐπὶ γῆς, γλίχεσθαι δὲ σφόδρα τῶν ἄνω πολιτευμάτων. Διαμέμνηται γὰρ βοῶντος Γράμματος ἱεροῦ· Πνεύματι περιπατεῖτε, καὶ ἐπιθυμίαν σαρκὸς οὐ μὴ τελέσητε. Ἀδρανὴς οὖν ἄρα τῶν Ἰουδαίων ὁ νοῦς, καὶ ταῖς τῶν παθῶν προσβολαῖς πολὺ δὴ λίαν εὐκαταγώνιστος· ἐρᾷ γὰρ ἔτι τῶν σαρκικῶν, καὶ ἡττᾶται τῶν γεωδεστέρων. Ταυτὶ δὲ ἡμῖν, ὡς ἔφην, διὰ τῆς ὀρτυγομήτρας σημαίνεται. Ὀρέγει γε μὴν ἐπιζητοῦσι Θεὸς, οὐχ ἕλκων αὐτὸς εἰς ἐπιθυμίας, οὔπω δὲ διδοὺς τὸ κατανεανιεύεσθαι παθῶν· ὅτι μὴ τοῖς ἐν νόμῳ τὸ ἐκπρεπὲς εἰς ζωὴν, καὶ τὸ εἰς ἅπαν ἡγιασμένον, τετήρητο δὲ μᾶλλον τοῖς ἐν πνεύματι. Τοιγάρτοι καὶ διαθήκην καινὴν ἐπηγγείλατο διὰ προφήτου Θεὸς, οὐ κατ’ ἐκείνην τὴν πρώτην, ὅτι μὴ ἔχει τὸ ἄμεμπτον· ἑτέραν δὲ καὶ πνευματικὴν, τελειοῦν ἰσχύουσαν κατὰ συνείδησιν τοὺς πιστεύοντας. Θέα δὲ ὥσπερ ἐν ἑσπέρᾳ ἡ τῶν ὀρτυγομητρῶν γίνεται πρὸς τὴν Ἰουδαίων Συναγωγὴν πτῆσις. Φησὶ γάρ· Ἐγένετο δὲ ἑσπέρα, καὶ ἀνέβη ὀρτυγομήτρα· πλαγίως ἡμῖν τοῦ πράγματος ὑπεμφαίνοντος, ὅτι μηδέ ἐστιν ἐν φωτὶ νοητῷ τῶν γηΐνων ὁ ἐραστὴς, ἀλλ’ ὡς ἐν νυκτὶ καὶ σκότῳ. Καὶ τὸ χρῆμά ἐστιν, οὐ διεψευσμένως· ἀμαθίας γὰρ καὶ πωρώσεως, ἤγουν ἀχλύος τῆς νοητῆς, ὁ τῶν Ἰουδαίων οὐκ ἀπήλλακται νοῦς. Τοιγάρτοι καὶ ὁ Χριστὸς προσεφώνει λέγων· Ἐγώ εἰμι τὸ φῶς τοῦ κόσμου. Ἐν ἀχλύϊ δὴ οὖν καὶ ὡς ἐν σκότῳ λοιπὸν οἱ οὔπω πεπιστευκότες·","english":"instead of \"they have given over to death,\" that is, spiritual death, because they refuse to live according to the flesh, nor do they choose to think of temporal things, but rather mortify the members on earth—fornication, passion, evil desire—and while walking on earth, they yearn intensely for the higher ways of life. For the sacred text is remembered as crying out: \"Walk by the Spirit, and you will not fulfill the desire of the flesh.\" Therefore, the mind of the Jews is weak and very easily overcome by the assaults of the passions; for it still loves fleshly things and is defeated by the more earthly ones. And these things, as I said, are signified to us by the quail. Yet they seek God, who does not himself draw them into desires, nor does he yet grant them to be arrogant over the passions, because the excellence for life and the complete sanctification were not preserved for those under the law, but rather for those in the Spirit. Therefore, God also promised a new covenant through the prophet, not like the first one, because it does not have the blameless quality, but another, spiritual one, capable of perfecting the faithful according to conscience. And the flight of the quail toward the Synagogue of the Jews occurs as if in the evening. For it says: \"Evening came, and the quail went up,\" obliquely indicating to us that the lover of earthly things is not in the light of the mind, but as if in night and darkness. And this is not false; for the mind of the Jews is not free from ignorance and hardness, that is, mental fog. Therefore, Christ also addressed them, saying: \"I am the light of the world.\" So, in fog and as if in darkness, then, are those who have not yet believed.","structure":"narrative","commentary":[{"unit":"sense","kind":"sense","basis":"text","lemma":"ἀντὶ τοῦ, θανάτῳ παραδεδώκασι","severity":"info","text":"Cyril interprets the phrase 'they have given over to death' as referring to spiritual death, not physical death, aligning with his allegorical method.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"scripture","kind":"scripture","basis":"text","lemma":"Πνεύματι περιπατεῖτε, καὶ ἐπιθυμίαν σαρκὸς οὐ μὴ τελέσητε","severity":"info","text":"Cyril quotes a scriptural exhortation to walk by the Spirit, likely from Paul (cf. Galatians 5:16 or similar), though the exact source is not specified in the passage.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"scripture","kind":"scripture","basis":"text","lemma":"Ἐγένετο δὲ ἑσπέρα, καὶ ἀνέβη ὀρτυγομήτρα","severity":"info","text":"Cyril cites the biblical account of the quail rising at evening, referencing Numbers 11:31-32, where quail are provided to the Israelites in the wilderness.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"scripture","kind":"scripture","basis":"text","lemma":"Ἐγώ εἰμι τὸ φῶς τοῦ κόσμου","severity":"info","text":"Cyril quotes Christ's saying 'I am the light of the world' from John 8:12, using it to contrast spiritual illumination with the darkness of unbelief.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"background","kind":"background","basis":"text","lemma":"ὀρτυγομήτρα","severity":"info","text":"The quail (ὀρτυγομήτρα) is a symbol in Cyril's exegesis, representing the spiritual provision for the faithful, as opposed to the manna that failed the Jews due to their carnality.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"reception","kind":"reception","basis":"text","lemma":"Ἰουδαίων","severity":"info","text":"Cyril's characterization of the Jewish mind as weak and in darkness reflects a common polemical trope in early Christian exegesis, contrasting the old covenant with the new spiritual covenant.","cites":[],"named_sources":[],"dropped_cites":[]}],"ambiguities":["The exact scriptural source for the exhortation 'Walk by the Spirit' is not identified; it may be a paraphrase of Pauline or Johannine material.","The phrase 'new covenant' is attributed to a prophet but not specified; it could refer to Jeremiah 31:31 or a Christian interpretation of prophetic promises."],"confidence":"high","notes":[]},{"i":428,"ref":"p428","source":"οὐ γὰρ ἀφίκοντο πρὸς τὸ φῶς. Ἔφη δέ που περί τε τῶν Φαρισαίων καὶ τῶν ὑπὸ χεῖρα λαῶν, ὁ Χριστός· Ἄφετε αὐτούς· τυφλοὶ γάρ εἰσιν, ὁδηγοὶ τυφλῶν. Ἀφεγγὴς οὖν ἄρα τῶν Ἰουδαίων ὁ νοῦς· τοιγάρτοι νοσοῦσι κατὰ σαρκὸς, καὶ μονονουχὶ καὶ ἐκκρέμανται τῶν γεωδεστέρων. Λογιούμεθα οὖν τὸ μάννα, σκιὰν εἶναι καὶ τύπον τῶν διὰ Χριστοῦ παιδευμάτων τε καὶ χαρισμάτων, ἃ καὶ ἄνωθέν ἐστι καὶ ἐξ οὐρανοῦ, καὶ τὸ γεῶδες οὐκ ἔχει ποθέν· ἀμοιρεῖ δὲ μᾶλλον καὶ βδελυρίας σαρκικῆς, καὶ ἔστιν ἀληθῶς οὐκ ἀνθρώπων μόνον, ἀλλὰ καὶ ἀγγέλων τροφή. Πεφανέρωκε γὰρ ἡμῖν ὁ Υἱὸς ἐν ἑαυτῷ τὸν Πατέρα, καὶ τὸν περὶ τῆς ἁγίας καὶ ὁμοουσίου Τριάδος λόγον δι’ αὐτοῦ πεπιστεύμεθα, καὶ εἰς πᾶσαν τρίβον ἀρετῆς εὖ μάλα πεποδηγήμεθα. Τροφὴ δὲ πνευμάτων, ἡ ἔν γε τούτοις ἐστὶν ὀρθὴ καὶ ἀκίβδηλος γνῶσις. Εἴη δ’ ἂν ὡς ἐν φωτὶ καὶ ἡμέρᾳ τῶν διὰ Χριστοῦ παιδευμάτων ἡ χορηγία. Τοιγάρτοι τὸ μάννα κατεδόθη τοῖς ἀρχαιοτέροις, διαυγαζούσης ἡμέρας. καὶ σκιδναμένου φωτός. Διηύγαζε γὰρ ἐν ἡμῖν τοὶς πιστεύουσιν ἡ ἡμέρα, κατὰ τὸ γεγραμμένον, καὶ φωσφόρος ἀνέτειλεν ἐν ταῖς ἁπάντων καρδίαις, καὶ ὁ τῆς δικαιοσύνης ἀνίσχεν ἥλιος, τουτέστι Χριστὸς, ὁ τοῦ νοητοῦ μάννα δοτήρ. Ὅτι γὰρ ὡς ἐν εἰκόνι μὲν ἐκεῖνο τὸ αἰσθητὸν ἔτι, τὸ δὲ ἀληθὲς αὐτὸς, πληροφορήσει λέγων πρὸς Ἰουδαίους· Οἱ πατέρες ὑμῶν ἔφαγον τὸ μάννα ἐν τῇ ἐρήμῳ, καὶ ἀπέθανον. Οὗτός ἐστιν ὁ ἄρτος ὁ ἐκ τοῦ οὐρανοῦ καταβαίνων, ἵνα τις ἐξ αὐτοῦ φάγῃ, καὶ μὴ ἀποθάνῃ. Ἐγώ εἰμι ὁ ἄρτος ὁ ζῶν, ὁ ἐκ τοῦ οὐρανοῦ καταβάς. Ἐάν τις φάγῃ ἐκ τούτου τοῦ ἄρτου, ζήσει εἰς τὸν αἰῶνα.","english":"For they did not arrive at the light. And Christ said somewhere concerning the Pharisees and the peoples under their hand: \"Let them be; for they are blind, leaders of the blind.\" Therefore, the mind of the Jews is without light; consequently, they are sick in the flesh and cling almost entirely to the more earthly things. So we shall consider the manna to be a shadow and type of the teachings and gifts through Christ, which are from above and from heaven, and have nothing earthly about them; rather, it is free from carnal foulness and is truly food not only for men but also for angels. For the Son has revealed the Father in himself to us, and through him we have been entrusted with the doctrine of the holy and consubstantial Trinity, and we have been well guided into every path of virtue. The nourishment of spirits is the right and unadulterated knowledge contained in these things. And the provision of the teachings through Christ would be as if in light and day. Therefore, manna was given to the ancients when day was dawning and light was spreading. For day dawned in us who believe, as it is written, and the light-bringer rose in the hearts of all, and the sun of righteousness arose, that is, Christ, the giver of the intelligible manna. For that the sensible manna was still as in an image, but the true one is he himself, he will fully confirm by saying to the Jews: \"Your fathers ate the manna in the desert and died. This is the bread that comes down from heaven, so that if someone eats of it, he will not die. I am the living bread that came down from heaven. If anyone eats of this bread, he will live forever.","structure":"narrative","commentary":[{"unit":"scripture","kind":"scripture","basis":"text","lemma":"Ἄφετε αὐτούς· τυφλοὶ γάρ εἰσιν, ὁδηγοὶ τυφλῶν","severity":"info","text":"Cyril attributes to Christ a saying not found verbatim in the canonical Gospels; it echoes Matt 15:14 and 23:16, possibly conflated or paraphrased from memory.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"term","kind":"term","basis":"text","lemma":"μάννα","severity":"info","text":"Cyril interprets manna as a 'shadow and type' (σκιὰν καὶ τύπον) of Christ's teachings and gifts, contrasting the Old Testament type with the New Testament antitype.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"scripture","kind":"scripture","basis":"text","lemma":"Οἱ πατέρες ὑμῶν ἔφαγον τὸ μάννα ἐν τῇ ἐρήμῳ, καὶ ἀπέθανον. Οὗτός ἐστιν ὁ ἄρτος ὁ ἐκ τοῦ οὐρανοῦ καταβαίνων...","severity":"info","text":"Cyril quotes a composite saying attributed to Christ, combining allusions to John 6:31-35 and 6:48-51, but not a direct citation of any single verse.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"background","kind":"background","basis":"text","lemma":"ὁμοουσίου Τριάδος","severity":"info","text":"The term 'consubstantial Trinity' reflects post-Nicene orthodoxy (Nicaea 325, Constantinople 381), central to Cyril's anti-Arian polemic and his typological exegesis.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"structure","kind":"structure","basis":"text","lemma":"Λογιούμεθα οὖν","severity":"info","text":"The first-person plural hortatory 'we shall consider' marks a transition from polemic against Jews to a typological exposition of manna as a type of Christ's sacramental teaching.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"reception","kind":"reception","basis":"text","lemma":"τροφὴ πνευμάτων","severity":"info","text":"Cyril's description of right knowledge as 'nourishment of spirits' anticipates later monastic and mystical traditions that identify spiritual food with doctrinal contemplation.","cites":[],"named_sources":[],"dropped_cites":[]}],"ambiguities":["The source of the dominical sayings is uncertain; Cyril may be paraphrasing or conflating Gospel passages from memory.","The phrase 'ἐν φωτὶ καὶ ἡμέρᾳ' is ambiguous: it could mean 'in light and day' as a metaphor for clarity, or refer to a specific liturgical time."],"confidence":"high","notes":[]},{"i":429,"ref":"p429","source":"Καὶ ὁ ἄρτος ὃν ἐγὼ δώσω, ἡ σάρξ μού ἐστιν, ἣν ἐγὼ δώσω ὑπὲρ τῆς τοῦ κόσμου ζωῆς. Ἀποτρέφει γὰρ ἡμᾶς εἰς ἀμήρυτον ζωὴν ὁ Κύριος ἡμῶν Ἰησοῦς Χριστὸς, καὶ ταῖς εἰς εὐσέβειαν ὑποθήκαις, καὶ δι’ εὐλογίας τῆς μυστικῆς. Αὐτὸς οὖν ἄρα καὶ δι’ αὐτοῦ τὸ μάννα τὸ θεῖον καὶ ζωοποιὸν ἀληθῶς. Καὶ τοῦτο ὁ κατεδηδοκὼς, ἀμείνων ἐστὶ φθορᾶς, καὶ ὑφαλεῖται θάνατον, οὐχ οἱ φαγόντες τὸ αἰσθητόν. Οὐ γὰρ ἦν ὁ τύπος σωτήριος, ὑπεπλάττετο δὲ τῆς ἀληθείας τὴν μόρφωσιν. Ἐκέλευσε δὲ τὸ μάννα ὁ Θεὸς, ὑετοῦ δίκην ἄνωθεν καθιεὶς, τὸ ἀποχρῶν ἑκάστῳ συλλέγειν, συναγείρειν δὲ, εἴπερ ἕλοιντό τινες, καὶ τοῖς τὴν αὐτὴν οἰκοῦσι σκηνήν. Ἔκαστος γὰρ, φησὶ, σὺν τοῖς συσκήνοις ὑμῶν συλλέξατε, καὶ οὐ καταλείψετε, φησὶν, ἀπ’ αὐτοῦ εἰς τὸ πρωΐ. Χρὴ γὰρ ἡμᾶς τῶν θείων τε καὶ εὐαγγελικῶν ἀναπίμπλασθαι μαθημάτων. Ἐν ἴσῳ δὴ μέτρῳ μικροῖς καὶ μεγάλοις διανέμοντος ἡμῖν τοῦ Χριστοῦ τὴν παρ’ ἑαυτοῦ χάριν, καὶ ὁμοίως ἅπαντας ἀποτρέφοντος εἰς ζωὴν, συναγείρειν τοῖς ἄλλοις ἐθέλοντος τοὺς εὐσθενεστέρους, καὶ ἱδροῦν ὑπὲρ ἀδελφῶν, καὶ τοὺς ἰδίους αὐτοῖς ἐκδανείζειν πόνους, καὶ τῶν ἄνωθεν χαρισμάτων ποιεῖν τε κοινωνούς. Καὶ τοῦτο εἶναι οἶμαι τὸ πρὸς αὐτοὺς εἰρημένον τοὺς ἁγίους ἀποστόλους· Δωρεὰν ἐλάβετε, δωρεὰν δότε. Μονονουχὶ γὰρ πλεῖστον ἑαυτοῖς τὸ μάννα συλλέγοντες, διανέμειν ἐσπούδαζον τοῖς τὴν αὐτὴν οἰκοῦσι σκηνὴν, τουτέστι τὴν Ἐκκλησίαν.","english":"And the bread which I will give is my flesh, which I will give for the life of the world. For our Lord Jesus Christ nourishes us into unceasing life, both by the precepts of piety and through the mystical blessing. Therefore he himself is also, through himself, the divine and truly life-giving manna. And he who has consumed this is superior to corruption and will escape death, not those who ate the sensible manna. For the type was not salvific, but it was fashioned as a prefiguration of the truth. And God commanded the manna, sending it down from above like rain, that each should gather what suffices for himself, and that they should collect it together, if some should choose, even for those dwelling in the same tent. For each, it says, gather together with your tent-mates, and you shall not leave any of it, it says, until morning. For we must be filled with divine and evangelical teachings. In equal measure, Christ distributes his grace from himself to small and great alike, and nourishes all equally into life, desiring that the stronger gather together with the others, and labor on behalf of their brethren, and lend them their own toils, and make them partakers of the gifts from above. And this, I think, is what was said to the holy apostles: Freely you have received, freely give. For they, collecting the manna in abundance for themselves, were eager to distribute it to those dwelling in the same tent, that is, the Church.","structure":"narrative","commentary":[{"unit":"scripture","kind":"scripture","basis":"text","lemma":"Καὶ ὁ ἄρτος ὃν ἐγὼ δώσω, ἡ σάρξ μού ἐστιν, ἣν ἐγὼ δώσω ὑπὲρ τῆς τοῦ κόσμου ζωῆς","severity":"info","text":"Cyril adapts John 6:51, where Christ says the bread is his flesh given for the world's life, linking it to the manna typology.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"term","kind":"term","basis":"glossary","lemma":"μάννα","severity":"info","text":"Manna is the central type here, interpreted as a prefiguration of the Eucharist; Cyril distinguishes the 'sensible manna' from the 'divine and life-giving manna' which is Christ himself.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"background","kind":"background","basis":"background","lemma":"συσκήνοις","severity":"info","text":"The term 'tent-mates' (συσκήνοις) reflects the desert camp setting of Exodus 16, where manna was gathered per tent; Cyril allegorizes this as the Church community.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"scripture","kind":"scripture","basis":"text","lemma":"Δωρεὰν ἐλάβετε, δωρεὰν δότε","severity":"info","text":"Cyril cites a saying attributed to the apostles: 'Freely you have received, freely give,' echoing Matthew 10:8 or a similar tradition, to illustrate the duty of sharing spiritual gifts.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"structure","kind":"structure","basis":"text","lemma":"Καὶ τοῦτο εἶναι οἶμαι","severity":"info","text":"Cyril uses 'And this, I think' to introduce his interpretive conclusion, a common rhetorical marker in his exegesis, linking the manna gathering to apostolic ministry.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"reception","kind":"reception","basis":"background","lemma":"εὐλογίας τῆς μυστικῆς","severity":"info","text":"The 'mystical blessing' likely refers to the Eucharistic consecration; Cyril's typology of manna as Eucharist was influential in later Greek patristic and Byzantine theology.","cites":[],"named_sources":[],"dropped_cites":[]}],"ambiguities":["The phrase 'εἴπερ ἕλοιντό τινες' ('if some should choose') is ambiguous: it may mean optional collection for others or a conditional command; Cyril reads it as encouraging voluntary sharing.","The source of the saying 'Freely you have received, freely give' is not identified in the text; it may be a loose citation of Matthew 10:8 or an apocryphal apostolic tradition."],"confidence":"high","notes":[]},{"i":430,"ref":"p430","source":"Διετέλουν γὰρ οἱ θεσπέσιοι μαθηταὶ νουθετοῦντες, εἰσηγούμενοι, πρὸς πᾶν ὁτιοῦν ἀποφέροντες τῶν ἐπαινουμένων, καὶ ἀφθόνως ἅπασι παρατιθέντες εἰς μέθεξιν, ἣν αὐτοὶ παρὰ Χριστοῦ πεπλουτήκασι χάριν. Καὶ γοῦν ὁ μακάριος Παῦλος ἐπιστέλλει τισίν· Ἐπιθυμῶ γὰρ ἰδεῖν ὑμᾶς, ἵνα τι μεταδῷ ὑμῖν χάρισμα πνευματικὸν εἰς τὸ στηριχθῆναι ὑμᾶς. Εἰ δὲ δὴ νοοῖτο καθ’ ἕτερον τρόπον τὸ, Ἕκαστος σὺν τοῖς συσκήνοις ὑμῶν συλλέξατε, τουτέστι, μὴ χύδην ἅπαντες, μηδὲ ἀναμὶξ, ἀλλὰ κατὰ γένος, ἤτοι κατὰ σκηνὰς, ποιείσθωσαν τὴν συγκομιδὴν, τοιῶσδε νοήσεις. Χρὴ γὰρ ἡμᾶς τοῖς ὁμοπίστοις ὁμοῦ τῶν θείων ἐμφορεῖσθαι λόγων, καὶ ζητεῖν τὸ μάννα τὸ νοητόν· οὐ τοῖς ἑτερόφροσι, μονονουχὶ δὲ καὶ ἀλλογενέσιν ἀσυνέτως συναποφέρεσθαι. Ὃ δὴ καὶ ποιοῦμεν, ἀποσοβοῦντες μὲν Ἐκκλησιῶν τοὺς ἑτεροδόξους καὶ διεστραμμένους, ὁμοῦ δὲ τοῖς κατὰ πίστιν οἰκείοις τὰς ἐξ οὐρανοῦ πλουτοῦντες τροφάς. Εἴρηται δὲ μὴ καταλιμπάνειν εἰς τὸ πρωΐ· τοῦ νόμου πάλιν ὑπεμφαίνοντος, ὅτι τὸ κεχρῆσθαι τοῖς τύποις παρῳχηκότος τοῦ χρόνου, καθ’ ὃν ἦσαν ἔτι χρήσιμοί τε καὶ ἀναγκαῖοι, πάντη τε καὶ πάντως ὑπὸ κρίσιν ἄγει καὶ κόλασιν· Ἐξέζεσε γὰρ σκώληκας τὸ τετηρημένον. Κολάσεώς τε καὶ φθορᾶς μήνυσις ἂν εἵη καὶ αὕτη σαφής. Ἔσονται γὰρ πάντες ὑπὸ φθορὰν καὶ κόλασιν οἱ τηροῦντες τὴν σκιὰν μετὰ τὴν τῆς ἀληθείας ἀνάδειξιν. Ὁποῖόν τι πεπονθέναι φαμὲν τοὺς, οἷς ὁ μακάριος γράφει Παῦλος· Κατηργήθητε ἀπὸ τοῦ Χριστοῦ, οἵτινες ἐν νόμῳ δικαιοῦσθε, τῆς χάριτος ἐξεπέσατε. Καὶ πάλιν· Ἐναρξάμενοι πνεύματι, νῦν σαρκὶ ἐπιτελεῖσθε· τοσαῦτα ἐπάθετε εἰκῆ, εἴ γε καὶ εἰκῆ.","english":"The divine disciples continued to admonish, to instruct, to bring forward everything praiseworthy, and to set forth generously for all to partake of the grace which they themselves had received from Christ. And indeed the blessed Paul writes to some: \"For I desire to see you, that I may impart to you some spiritual gift to strengthen you.\" But if the phrase, \"Each of you, together with your tent-mates, gather,\" is understood in another way—that is, not all together in a disorderly manner, nor mixed, but according to kind, or by tents, let the gathering be made—you will understand it thus. For we must, together with those of like faith, be filled with the divine words and seek the spiritual manna; we must not be carried away senselessly with those of different opinion, who are virtually aliens. And this indeed we do, driving away from the Churches those of heterodox and perverse views, while together with those who are our own in faith we enjoy the nourishment from heaven. And it is said not to leave it until morning, the law again indicating that to make use of the types after the time has passed in which they were still useful and necessary, brings one entirely and absolutely under judgment and punishment. For what was kept has bred worms. This would be a clear indication of punishment and corruption. For all who keep the shadow after the revelation of the truth will be subject to corruption and punishment. Such a thing we say has happened to those to whom the blessed Paul writes: \"You have been abolished from Christ, who were justified in the law, you have fallen from grace.\" And again: \"Having begun in spirit, you now end in flesh; you have suffered so much in vain, if indeed in vain.","structure":"narrative","commentary":[{"unit":"scripture","kind":"scripture","basis":"text","lemma":"Ἐπιθυμῶ γὰρ ἰδεῖν ὑμᾶς, ἵνα τι μεταδῷ ὑμῖν χάρισμα πνευματικὸν","severity":"info","text":"Cyril quotes a Pauline phrase not found verbatim in the canonical corpus; it may be a paraphrase of Rom 1:11 or a lost fragment.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"scripture","kind":"scripture","basis":"text","lemma":"Ἕκαστος σὺν τοῖς συσκήνοις ὑμῶν συλλέξατε","severity":"info","text":"Cyril alludes to the gathering of manna in Exodus 16, where each household collected by tents; the phrase is a paraphrase of Exod 16:16 LXX.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"background","kind":"background","basis":"text","lemma":"μὴ καταλιμπάνειν εἰς τὸ πρωΐ","severity":"info","text":"Cyril refers to the regulation in Exod 16:19–20 that manna not be kept until morning, which he interprets as a type of the obsolescence of the Law after Christ.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"scripture","kind":"scripture","basis":"text","lemma":"Κατηργήθητε ἀπὸ τοῦ Χριστοῦ, οἵτινες ἐν νόμῳ δικαιοῦσθε, τῆς χάριτος ἐξεπέσατε","severity":"info","text":"Cyril cites a Pauline admonition not found in the canonical letters; it may be a paraphrase of Gal 5:4 or a fragment from a lost epistle.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"scripture","kind":"scripture","basis":"text","lemma":"Ἐναρξάμενοι πνεύματι, νῦν σαρκὶ ἐπιτελεῖσθε","severity":"info","text":"Another unattested Pauline saying; Cyril likely draws on a collection of apostolic traditions or a now-lost source.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"reception","kind":"reception","basis":"text","lemma":"ἀποσοβοῦντες μὲν Ἐκκλησιῶν τοὺς ἑτεροδόξους","severity":"info","text":"Cyril reflects the 5th-century Alexandrian practice of excluding heterodox from communion, linking it to the gathering of manna by tents as a type of ecclesial purity.","cites":[],"named_sources":[],"dropped_cites":[]}],"ambiguities":["The two Pauline quotations are not identifiable in the canonical corpus; they may be paraphrases or from lost sources.","The phrase 'σὺν τοῖς συσκήνοις ὑμῶν' is a paraphrase of the LXX; the exact wording is not a direct citation."],"confidence":"high","notes":[]},{"i":431,"ref":"p431","source":"Οὐκοῦν ἀποφάσκει φυλάττειν εἰς τὸ πρωΐ· ἵνα διὰ τοῦ πρωΐ, τὸν μετὰ τὸν νόμον νοήσῃς καιρὸν, καθ’ ὃν ἡ τοῦ Χριστοῦ πέφηνε παρουσία, καὶ τὸ θεῖον ἡμῖν ἀνέλαμψε φῶς. Ἀλλ’ ἐτήρουν εἰς τὸ πρωΐ, σαββατίζειν μέλλοντες οἱ ἐξ Ἰσραὴλ, καὶ τοῦτο Θεοῦ προστάττοντος. Τί δὴ οὖν ἄρα ἐστὶ τὸ φυλάττεσθαι μὲν τὸ τοῦ Σαββάτου προσυλλεχθὲν, μὴ μὴν ἔτι καὶ διαφθείρεσθαι, μηδὲ τοῖς τετηρηκόσιν ἐπιπικραίνεσθαι τὸν Μωσέα; Ἀφιγμένοι γὰρ διὰ πίστεως εἰς τὸν ἐν Χριστῷ νοούμενον σαββατισμὸν, τουτέστιν εἰς ἀργίαν τε καὶ κατάληξιν τὴν ἐξ ἁμαρτιῶν, οὐχ ὡς ἄχρηστον παραιτούμεθα τὴν προσωρευθεῖσαν ἐν ἡμῖν καὶ οἱονεὶ προαποκειμένην τοῦ νόμου παίδευσιν χειραγωγοῦσαν ἡμᾶς εἰς Χριστόν· παιδαγωγὸς γὰρ ὁ νόμος· ἔχοντες δὲ μᾶλλον αὐτὸν ὁμοῦ τοῖς εὐαγγελικοῖς παιδεύμασιν, οὐκ ἐσόμεθα μακρὰν τοῦ ἐπαινεῖν πρέπειν, καὶ τοῦτο δρῶσι Θεὸς οὐκ ἐπιπικραίνεται. Καὶ γοῦν ὁ Σωτὴρ τοῦτο διδάσκων αὐτὸς λέγει ἡμῖν, ὅτι Πᾶς Γραμματεὺς μαθητευθεὶς τῇ βασιλείᾳ τῶν οὐρανῶν, ὅμοιός ἐστι ἀνθρώπῳ οἰκοδεσπότῃ, ὅστις ἐκβάλλει ἐκ τοῦ θησαυροῦ αὐτοῦ καινὰ καὶ παλαιά. Ἀνέγκλητον οὖν τὸ προσωρευθὲν ἐν ἡμῖν μάννα διὰ τοῦ νόμου, κἂν εἰ ἐν τῷ νοητῷ τηροῖτο σαββατισμῷ. Περιτυγχάνομεν μὲν γὰρ ταῖς διὰ Μωσέως σκιαῖς οἱ ἐν Χριστῷ σαββατίζοντες, ἵνα τὴν ἐν αὐταῖς ζητῶμεν ἀλήθειαν. Ἐπάρατον δὲ καὶ ὑπὸ δίκην ἐτίθει τὸ ἐν Σαββάτῳ συλλέγειν, μᾶλλον δὲ οὐ καθίει τὸ μάννα ὁ Θεός. Σαββατίζοντες γὰρ ἐν Χριστῷ νοητῶς, τὰ ἐν τύποις μὲν οὐκέτι συλλέξομεν.","english":"Therefore, he forbids keeping it until morning, so that by \"morning\" you may understand the time after the law, when the coming of Christ appeared and the divine light shone upon us. But those from Israel, intending to keep the Sabbath, were preserving it until morning, and this at God's command. What then is the meaning of this: that the manna gathered for the Sabbath was preserved, yet not further corrupted, and that Moses was not angered with those who preserved it? For having arrived through faith at the Sabbath rest understood in Christ—that is, at the cessation and termination from sins—we do not reject as useless the instruction of the law that has been stored up in us and, as it were, laid beforehand, which leads us by the hand to Christ. For the law is a pedagogue. And having it together with the evangelical teachings, we will not be far from being fit to praise, and God is not angered by this. Indeed, the Savior himself teaches us this when he says, \"Every scribe who has been discipled to the kingdom of heaven is like a householder who brings out from his treasury both new and old.\" Therefore, the manna stored up in us through the law is blameless, even if it is preserved in the spiritual Sabbath rest. For we who keep the Sabbath in Christ encounter the shadows through Moses, so that we may seek the truth in them. But God placed a curse and penalty on gathering manna on the Sabbath; rather, he did not allow the manna to fall. For when we keep the Sabbath spiritually in Christ, we will no longer gather things in types.","structure":"narrative","commentary":[{"unit":"sense","kind":"sense","basis":"text","lemma":"πρωΐ","severity":"info","text":"Cyril interprets 'morning' as the time after the Mosaic law, when Christ's coming and divine light appeared, marking a new era of salvation.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"term","kind":"term","basis":"glossary","lemma":"σαββατισμός","severity":"info","text":"The Greek term 'sabbatismos' (Sabbath rest) is used here to denote a spiritual cessation from sins in Christ, not the literal Jewish Sabbath observance.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"scripture","kind":"scripture","basis":"text","lemma":"Πᾶς Γραμματεὺς μαθητευθεὶς τῇ βασιλείᾳ τῶν οὐρανῶν","severity":"info","text":"Cyril quotes a saying of Jesus about a scribe discipled to the kingdom of heaven, resembling a householder bringing out new and old from his treasury. This is not a canonical Gospel verse but likely from an apocryphal or oral tradition.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"background","kind":"background","basis":"external","lemma":"μάννα","severity":"info","text":"The manna gathered for the Sabbath symbolizes the law's teachings preserved for spiritual use. Cyril draws on Exodus 16, where manna was not to be collected on the Sabbath, to argue that the law's types are now superseded by Christ.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"structure","kind":"structure","basis":"text","lemma":"Οὐκοῦν","severity":"info","text":"The passage begins with 'Therefore' (Οὐκοῦν), indicating a logical conclusion from the preceding discussion about keeping manna until morning, linking the Sabbath law to typological interpretation.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"reception","kind":"reception","basis":"external","lemma":"παιδαγωγὸς γὰρ ὁ νόμος","severity":"info","text":"Cyril's view of the law as a 'pedagogue' leading to Christ echoes a common patristic theme, found also in Clement of Alexandria and Origen, emphasizing the law's preparatory role.","cites":[],"named_sources":[],"dropped_cites":[]}],"ambiguities":["The source of the Jesus saying about the scribe and the treasury is unclear; it may be from an apocryphal Gospel or a free paraphrase by Cyril.","The phrase 'ἐπάρατον δὲ καὶ ὑπὸ δίκην ἐτίθει' is ambiguous: it could mean 'he placed a curse and penalty' or 'he considered it accursed and under penalty'."],"confidence":"high","notes":[]},{"i":432,"ref":"p432","source":"Οὐ γὰρ σαρκικῆς ἀνθεξόμεθα περιτομῆς, οὐδὲ βόας ἢ πρόβατα καταθύσομεν, παρωσόμεθα δὲ μᾶλλον τὸ παχὺ τῶν τύπων, αὐτὴν ἔχοντες τὴν ἀλήθειαν, τουτέστι Χριστόν.\n\nδ. Ἀποχρῶν μὲν οὗν, καθάπερ ἐγᾦμαι, καὶ σαφὴς ἔν γε τοῖς προκειμένοις ἡμῖν πεποίηται λόγος. Ἐπειδὴ δέ περ ἐν βιβλίῳ τῷ ἐπίκλην Ἀριθμοῖς, καὶ ἑτέραις δὲ διηγημάτων προσθήκαις ἔχοντες εὑρίσκομεν τὸ κεφάλαιον, δεῖν ᾠήθην ἀναγκαίως, οὐκ ἀβασάνιστα παρελθεῖν τὰ ἐν τῇ Ἐξόδῳ σεσιγημένα. Εἴη γὰρ ἂν ὡδὶ τοῖς ἐντευξομένοις ἀμφιλαφεστέρα μᾶλλον ἡ νόησις. Γέγραπται τοίνυν· Ὅτι καὶ ὁ ἐπίμικτος ὁ ἐν αὐτοῖς ἐπεθύμησεν ἐπιθυμίαν, καὶ καθίσαντες ἔκλαιον καὶ οἱ υἱοὶ Ἰσραὴλ, καὶ εἶπαν· Τίς ἡμᾶς ψωμιεῖ κρέα; Ἐμνήσθημεν ἰχθύας οὓς ἠσθίομεν ἐν Αἰγύπτῳ δωρεὰν, καὶ τοὺς σικυοὺς, καὶ τοὺς πέπονας, καὶ τὰ πράσα, καὶ τὰ κρόμμυα, καὶ τὰ σκόροδα. Νυνὶ δὲ ἡ ψυχὴ ἡμῶν κατάξηρος, οὐδὲν πλὴν εἰς τὸ μάννα οἱ ὀφθαλμοὶ ἡμῶν. Εἶτα τούτοις ἐπιφέρει· Καὶ ἤκουσεν Μωσῆς κλαιόντων αὐτῶν κατὰ δήμους αὐτῶν, ἕκαστον ἐπὶ τῆς θύρας αὐτοῦ. Καὶ ἐθυμώθη ὀργῇ Κύριος σφόδρα, καὶ ἔναντι Μωσῇ ἦν πονηρόν. Ἄθρει δὴ οὖν ὅπως εὐπαρακόμιστος λίαν ὁ Ἰσραὴλ, καὶ οὐχ ὅπερ (sic) ἑτέροις ὠφελεῖν οἷός τε· νοσεῖ δὲ τὸ ἄναλκι καὶ ἐν μόνοις τοῖς καθ’ ἑαυτόν. Κατηῤῥώστησε μὲν γὰρ ὁ ἐπίμικτος τὴν ἐκτοπωτάτην οὕτω καὶ βδελυρωτάτην ἐπιθυμίαν· οὓς δὲ ἦν εἰκὸς ἐπιτιμήσειν αὐτοῖς, ἀναπεισθῆναί τε μᾶλλον φρονεῖν ἑλέσθαι τὰ πρεπωδέστερα, νοσοῦσι χειρόνως.","english":"For we will not cling to fleshly circumcision, nor will we slaughter oxen or sheep; rather, we will set aside the thickness of the types, having the truth itself, that is, Christ.\n\n4. The discourse we have made on the matters before us is, I think, sufficient and clear. But since we find the subject treated in the book called Numbers, and also with other additions of narratives, I thought it necessary not to pass over without examination what was passed over in silence in Exodus. For thus the understanding would be more ample for those who encounter it. So it is written: \"And the mixed multitude among them desired a desire, and sitting down they wept, both they and the sons of Israel, and said, 'Who will feed us meat? We remembered the fish which we ate in Egypt for free, and the cucumbers, and the melons, and the leeks, and the onions, and the garlic. But now our soul is parched; our eyes see nothing but the manna.'\" Then it adds: \"And Moses heard them weeping according to their tribes, each at his own door. And the Lord was very angry, and it was grievous to Moses.\" Observe, then, how very easily swayed Israel is, and not capable of benefiting others; it suffers from cowardice even in its own affairs. For the mixed multitude fell ill with such an utterly strange and abominable desire; and those who ought to have rebuked them, and chosen to be persuaded to think more fitting things, are sick in a worse way.","structure":"narrative","commentary":[{"unit":"sense","kind":"sense","basis":"text","lemma":"τὸ παχὺ τῶν τύπων","severity":"info","text":"Cyril contrasts the 'thickness' (παχύ) of the types with the 'truth' (ἀλήθεια) of Christ, a common Alexandrian move: the literal or fleshly sense is set aside for the spiritual reality.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"scripture","kind":"scripture","basis":"text","lemma":"Καὶ ὁ ἐπίμικτος ... κρέα","severity":"info","text":"Cyril quotes Numbers 11:4–6 (LXX), where the 'mixed multitude' (ἐπίμικτος) and Israelites weep for the foods of Egypt. The citation is close to the LXX but slightly compressed.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"background","kind":"background","basis":"text","lemma":"ἐπίμικτος","severity":"info","text":"The 'mixed multitude' (ἐπίμικτος) in Numbers 11:4 refers to non-Israelites who left Egypt with Israel. Cyril uses this term to highlight a group prone to fleshly desires, contrasting with the true Israel.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"structure","kind":"structure","basis":"text","lemma":"δ. Ἀποχρῶν μὲν οὖν","severity":"info","text":"Cyril marks a new section (δ.) and explains his method: he supplements the Exodus account with material from Numbers, providing a fuller typological reading for his audience.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"reception","kind":"reception","basis":"text","lemma":"νοσεῖ δὲ τὸ ἄναλκι","severity":"info","text":"Cyril diagnoses Israel as 'cowardly' (ἄναλκι) and 'sick' (νοσεῖ), a moral-psychological reading that aligns with his anti-Jewish polemic: the old Israel is weak and flesh-bound, unlike the spiritual Church.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"caution","kind":"caution","basis":"text","lemma":"οὐχ ὅπερ (sic) ἑτέροις ὠφελεῖν οἷός τε","severity":"caution","text":"The Greek text at this point is corrupt or mis-transcribed: 'οὐχ ὅπερ (sic) ἑτέροις ὠφελεῖν οἷός τε' is likely garbled. The English draft smooths it as 'not capable of benefiting others', but the exact sense is uncertain.","cites":[],"named_sources":[],"dropped_cites":[]}],"ambiguities":["The phrase 'οὐχ ὅπερ (sic) ἑτέροις ὠφελεῖν οἷός τε' is textually uncertain; the reading adopted follows the English draft's sense of incapacity to benefit others."],"confidence":"medium","notes":[]},{"i":433,"ref":"p433","source":"Καὶ ἀλύει μὲν οὐ μετρίως ὁ θεσπέσιος Μωσῆς, ἔφη δὲ ἐναργῶς πρὸς τὸν τῶν ὅλων Θεὸν, ὡς οὐκ ἃν ἰσχύσειε μόνος τὸν οὕτω διαβριθῆ καὶ δύσοιστον ἀνατλῆναι πόνον. Εἰς ἀπόδειξιν δὲ τοῦ πράγματος, καὶ τὸ λίαν ἀμήχανον καὶ δυσπόριστον παρεκόμιζε λέγων· Πόθεν μοι δοῦναι τῷ λαῷ τούτῳ κρέα φαγεῖν; Δυσθυμίας δὲ εἰς τοῦτο ἤδη καθιγμένος, ὡς ἤδη πως ἀποβιῶναι θέλων, Εἰ γὰρ οὕτω σὺ ποιεῖς μοι, φησὶν, ἀπόκτεινόν με ἐν ἀναιρέσει, ἵνα μὴ ἴδω μου τὴν κάκωσιν. Ἀνέχει καὶ ἀπολέκτους ποιῆσαι κελεύει τοὺς συλληψομένους αὐτῷ, καὶ συμμεθέξοντας τῆς φροντίδος, ἀπὸ πάσης τῆς συναγωγῆς ἄνδρας τὸν ἀριθμὸν ἑβδομήκοντα. Εἶπε γὰρ Κύριος πρὸς Μωσῆν· Συνάγαγέ μοι ἑβδομήκοντα ἄνδρας ἀπὸ τῶν πρεσβυτέρων Ἰσραὴλ, οὓς αὐτὸς οἶδας ὅτι οὗτοί εἰσι πρεσβύτεροι τοῦ λαοῦ, καὶ γραμματεῖς αὐτῶν, καὶ ἄξεις αὐτοὺς πρὸς τὴν σκηνὴν τοῦ μαρτυρίου, καὶ στήσονται ἐκεῖ μετὰ σοῦ, καὶ καταβήσομαι, καὶ λαλήσω ἐκεῖ μετὰ σοῦ. Καὶ ἀφελῶ ἀπὸ τοῦ πνεύματος τοῦ ἐπὶ σοὶ, καὶ θήσω ἐπ’ αὐτοὺς, καὶ συναντιλήψονται μετὰ σοῦ τὴν ὁρμὴν τοῦ λαοῦ· καὶ οὐκ οἴσεις αὐτοὺς σὺ μόνος. Οὗ δὴ γεγονότος (παρεστήκει γὰρ εὐθὺς τοὺς τῶν ἄλλων διαπρεπεστέρους), ἁγίου μὲν αὐτοὺς ἐμπίπλησι Πνεύματος ὁ τῶν ὅλων Θεός· εἶτα μετὰ τοῦτο ταῖς τῶν κλαιόντων ἐπιθυμίαις ἐνδιδοὺς, καθίει μὲν αὐτοῖς τὴν ὀρτυγομήτραν. Οἱ δὲ κύκλῳ τῆς παρεμβολῆς σωρηδὸν ὄντες, κειμένην συναγείρουσι μὲν γεγηθότες εὖ μάλα· κατεδηδόκασι δὲ θηριοπρεπῶς, κόρου καὶ αὐταρκείας ἠφειδηκότες.","english":"And the divine Moses is exceedingly distressed, and he spoke plainly to the God of all, saying that he would not be able alone to bear such a heavy and grievous burden. As proof of the matter, he brought forward the extreme difficulty and perplexity, saying, \"Whence shall I give this people meat to eat?\" And having already fallen into despondency to this point, as if wishing to die, he says, \"For if you do this to me, kill me outright, that I may not see my misery.\" He restrains him and commands him to choose select men to join him and share in the care, from the whole assembly, men to the number of seventy. For the Lord said to Moses, \"Gather for me seventy men from the elders of Israel, whom you yourself know to be elders of the people and their scribes, and lead them to the tent of testimony, and they shall stand there with you, and I will come down and speak there with you. And I will take from the spirit that is upon you and place it upon them, and they will help you bear the impulse of the people, and you will not bear it alone.\" When this was done (for he immediately presented those who were more distinguished than the others), the God of all fills them with the Holy Spirit; then after this, yielding to the desires of those who were weeping, he sent down to them the quail. And they, being in heaps around the camp, gather the fallen birds with great joy, and devour them like beasts, heedless of satiety and sufficiency.","structure":"narrative","commentary":[{"unit":"sense","kind":"sense","basis":"text","lemma":"Καὶ ἀλύει μὲν οὐ μετρίως ὁ θεσπέσιος Μωσῆς","severity":"info","text":"Cyril depicts Moses as 'exceedingly distressed' (ἀλύει μὲν οὐ μετρίως), a psychological intensification not present in the biblical narrative, emphasizing Moses' human frailty.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"scripture","kind":"scripture","basis":"text","lemma":"Πόθεν μοι δοῦναι τῷ λαῷ τούτῳ κρέα φαγεῖν","severity":"info","text":"This quotation echoes Numbers 11:13 (LXX), where Moses asks how to provide meat for the people, a complaint not found in the Masoretic text but present in the Septuagint tradition.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"scripture","kind":"scripture","basis":"text","lemma":"Συνάγαγέ μοι ἑβδομήκοντα ἄνδρας","severity":"info","text":"The command to gather seventy elders is a conflation of Numbers 11:16-17 (LXX) and Exodus 24:1, where seventy elders ascend Sinai; Cyril merges these to highlight the institution of the Sanhedrin as a type of apostolic council.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"term","kind":"term","basis":"text","lemma":"ὀρτυγομήτραν","severity":"info","text":"The word 'ὀρτυγομήτραν' (quail) is a rare compound, literally 'mother of quails,' used in the LXX (Numbers 11:31-32) for the quail sent by God; Cyril employs it to emphasize the miraculous provision.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"background","kind":"background","basis":"text","lemma":"ἑβδομήκοντα","severity":"info","text":"The number seventy alludes to the Septuagint tradition of seventy translators and the Sanhedrin of seventy elders, which Cyril interprets typologically as prefiguring the seventy disciples of Christ (Luke 10:1).","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"reception","kind":"reception","basis":"text","lemma":"ἁγίου μὲν αὐτοὺς ἐμπίπλησι Πνεύματος","severity":"info","text":"Cyril's phrase 'fills them with the Holy Spirit' applies a Pentecostal typology to the seventy elders, reading the Old Testament event as a foreshadowing of the apostolic mission in Acts 2.","cites":[],"named_sources":[],"dropped_cites":[]}],"ambiguities":["The Coptic text is not directly available; the Greek source is used. The phrase 'ἀπὸ τοῦ πνεύματος τοῦ ἐπὶ σοὶ' could be read as a transfer of prophetic spirit or a delegation of authority; Cyril takes it as a type of apostolic succession."],"confidence":"high","notes":[]},{"i":434,"ref":"p434","source":"Συνειλεγμένης δὲ αὐτοῖς καὶ ἁληλισμένης πληθύος οὐ μετρητῆς στρουθίων, καὶ παρατεινούσης τῆς κρεοφαγίας εἰς μηνὸς ἡμέρας, τελευταία λοιπὸν ἐπισκήπτει νόσος, καὶ ὡς ὁ προφήτης φησὶν, Ἐπλάτυνεν ὁ ᾅδης τὴν ψυχὴν αὐτοῦ, καὶ διήνοιξε τὸ στόμα αὐτοῦ, τοῦ μὴ διαλιπεῖν. Τὰ κρέα γὰρ, φησὶν, ἦν ἔτι ἐν τοῖς ὀδοῦσιν αὐτῶν, πρὶν ἐκλιπεῖν. Καὶ Κύριος ἐθυμώθη εἰς τὸν λαὸν, καὶ ἐπάταξε Κύριος τὸν λαὸν πληγὴν μεγάλην σφόδρα, καὶ ἐκλήθη τὸ ὄνομα τοῦ τόπου ἐκείνου, Μνῆμα τῆς ἐπιθυμίας, ὅτι ἐκεῖ ἔθαψαν τὸν λαὸν τὸν ἐπιθυμητήν. Ἐνδέοντος γὰρ αὐτοῖς τῶν ἀγαθῶν οὐδενὸς, ἀλλὰ καίτοι μετῆν αὐτοῖς πλουσίως ταῖς τοῦ μάννα χορηγίαις ἀδιαβλήτως ἐντρυφᾷν, κρεῶν ἐρῶσι καὶ πράσων, σικυοὺς καὶ πέπονας ὀνομάζουσι, κρόμμυά τε καὶ σκόροδα. Τοιγάρτοι φαγόντες, οὐκ εἰς μακρὰν διολώλασι. Δίδωσι μὲν γὰρ τὴν ὀρτυγομήτραν Θεὸς, οὐκ ἐπαινῶν τὴν ἐπιθυμίαν, πληροφορῶν δὲ μᾶλλον διὰ πραγμάτων, ὡς οὐδὲν ἀμήχανον αὐτῷ. Κολάζει δὲ μετὰ τοῦτο λοιπὸν ἀκολούθως αἰσχραῖς ἐναλόντας ἡδοναῖς. Πεπόνθασί τι κατὰ τὸν τῆς ἐπιδημίας τοῦ Σωτῆρος ἡμῶν καιρὸν οἱ τάλανες Ἰουδαῖοι. Σκιαὶ γὰρ τούτων ἐκεῖνα, καὶ τύποι προανεφαίνοντο τῶν ὑστέρων τὰ πάλαι συμβεβηκότα. Καθιγμένου γὰρ ἡμῖν ἄνωθεν καὶ ἐξ οὐρανοῦ τοῦ ἀληθεστέρου μάννα, Χριστοῦ, καὶ ἀποτρέφειν οἵου τε, καὶ ὑπισχνουμένου πρὸς ἀμήρυτον ζωὴν, τῶν ἐπιγείων τὴν χρῆσιν τὴν κατὰ κόσμον ἀληθῶς καὶ ὑδαρεστάτην ἀσυνέτως ἀνθῃρημένοι, προσκεκρούκασιν ἀναγκαίως, καὶ οὐχὶ δὴ μόνῳ τῷ τῶν ὅλων Θεῷ, ἀλλὰ καὶ αὐτῷ δὴ τῷ θεσπεσίῳ Μωσῇ.","english":"When a countless multitude of quails had been gathered and piled up for them, and the meat-eating extended for a month's days, finally a disease struck, and as the prophet says, \"Hades widened his soul and opened his mouth, not to cease.\" For the meat, he says, was still in their teeth before it ceased. And the Lord was angry with the people, and the Lord struck the people with a very great plague, and the name of that place was called the Tomb of Desire, because there they buried the people who were desirous. For although they lacked none of the good things, but rather had the means to revel blamelessly in the abundant provisions of manna, they longed for meats and leeks, they named cucumbers and melons, onions and garlic. So having eaten, they perished not long after. For God gives the quail, not praising the desire, but rather demonstrating through deeds that nothing is impossible for him. But he then punishes accordingly those who fall into shameful pleasures. The wretched Jews suffered something similar at the time of the coming of our Savior. For those things were shadows and types of these, and the events of old prefigured the later ones. For when the truer manna, Christ, was set before us from above and from heaven, and of such a kind as to nourish, and promising an unceasing life, they, having unwisely chosen the use of earthly things, which is truly watery and worldly, have necessarily given offense, and not only to the God of all, but also to the divine Moses himself.","structure":"narrative","commentary":[{"unit":"scripture","kind":"scripture","basis":"text","lemma":"Ἐπλάτυνεν ὁ ᾅδης τὴν ψυχὴν αὐτοῦ, καὶ διήνοιξε τὸ στόμα αὐτοῦ","severity":"info","text":"Cyril adapts a biblical phrase; cf. Psalm 104:28 LXX (ἐπλάτυνεν ὁ ᾅδης τὴν ψυχὴν αὐτοῦ) and possibly Job 12:2. The wording is not a direct quotation but a conflation.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"scripture","kind":"scripture","basis":"text","lemma":"Τὰ κρέα γὰρ, φησὶν, ἦν ἔτι ἐν τοῖς ὀδοῦσιν αὐτῶν, πρὶν ἐκλιπεῖν","severity":"info","text":"Cyril paraphrases Numbers 11:33 LXX: 'ἦν γὰρ ἔτι ἐν τοῖς ὀδοῦσιν αὐτῶν' (the meat was still in their teeth). The citation is loose but clearly derived from the Numbers narrative.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"background","kind":"background","basis":"text","lemma":"Μνῆμα τῆς ἐπιθυμίας","severity":"info","text":"Cyril refers to the toponym Kibroth-hattaavah (Numbers 11:34), rendered in LXX as Μνῆμα τῆς ἐπιθυμίας ('Tomb of Desire'). The name is etymologized as a moral lesson on craving.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"reception","kind":"reception","basis":"text","lemma":"οἱ τάλανες Ἰουδαῖοι","severity":"info","text":"Cyril applies the Numbers episode typologically to contemporary Jews who rejected Christ as the 'truer manna'. This reflects a common Alexandrian anti-Jewish polemic, not historical reportage.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"term","kind":"term","basis":"text","lemma":"ὀρτυγομήτραν","severity":"info","text":"The Greek word ὀρτυγομήτρα (quail) is rare; Cyril uses it to specify the bird of Numbers 11:31. The LXX has ὀρτυγομήτρα, which Cyril follows exactly.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"structure","kind":"structure","basis":"text","lemma":"Σκιαὶ γὰρ τούτων ἐκεῖνα, καὶ τύποι προανεφαίνοντο","severity":"info","text":"Cyril explicitly states the typological method: the old events (σκιαί, shadows) prefigure later ones (τύποι). This frames the entire passage as a figural reading of Numbers 11.","cites":[],"named_sources":[],"dropped_cites":[]}],"ambiguities":["The phrase 'Ἐπλάτυνεν ὁ ᾅδης τὴν ψυχὴν αὐτοῦ' is not a verbatim LXX citation; Cyril may be conflating Psalm 104:28 with a lost source or paraphrasing freely.","The identity of 'the prophet' (ὁ προφήτης) is unspecified; likely Moses as author of Numbers, but could refer to a psalmist."],"confidence":"high","notes":[]},{"i":435,"ref":"p435","source":"Γέγραπται γὰρ, ὅτι Καὶ ἐθυμώθη Κύριος ὀργῇ εἰς τὸν λαὸν αὐτοῦ, καὶ ἔναντι Μωσῇ ἦν πονηρόν. Ἕπεται γὰρ ἀεὶ ταῖς τοῦ Θεοῦ ψήφοις, τῶν ἁγίων ὁ νοῦς. Ὅτι μὲν οὖν τῶν ἄνωθεν ἀγαθῶν τὰ πρόσκαιρά τε καὶ σαρκικὰ προετίθει πανταχῆ τῶν Ἰουδαίων ὁ δῆμος, ἀναμάθοι τις ἂν ἐκ τῆς εὐαγγελικῆς παραβολῆς. Οἱ μὲν γὰρ δειπνοκλήτορες συναγείρειν ἤθελον εἰς τοὺς γάμους· οἱ δὲ ἀπῴχοντο, φησὶν, ὃς μὲν ἐπὶ τὸν ἴδιον ἀγρὸν, ὃς δὲ ἐπὶ τὴν ἐμπορίαν αὐτοῦ. Καὶ ἦν ἡ παραίτησις, τῷ μὲν, ὅτι Γυναῖκα ἔγημα, τῷ δὲ, ὅτι Ἀγρὸν ἠγόρασα, καὶ οὐ δύναμαι ἐλθεῖν. Ὅτι δὲ καὶ αὐτὸς τῆς τῶν Ἰουδαίων ἀπειθείας κατακέκραγεν ὁ Μωσῆς, πιστώσεται λέγων ὁ Κύριος ἡμῶν Ἰησοῦς Χριστός· Μὴ δοκεῖτε ὅτι ἐγὼ κατηγορήσω ὑμῶν πρὸς τὸν Πατέρα. Ἔστιν ὁ κατηγορῶν ὑμῶν Μωσῆς, εἰς ὃν ὑμεῖς ἠλπίκατε. Εἰ γὰρ ἐπιστεύετε Μωσῇ, ἐπιστεύετε ἂν ἐμοί· περὶ γὰρ ἐμοῦ ἐκεῖνος ἔγραψε. Καὶ φορτικὸν μὲν λίαν ἡγεῖται Μωσῆς, τὸ ὑπενεγκεῖν ἔτι δύνασθαι τὸν Ἰσραήλ. Ἡγιάζετο δὲ ὁ Θεὸς ἑτέρους τὸν ἀριθμὸν ἑβδομήκοντα, καθάπερ ἤδη προείπομεν. Μόνος γὰρ ἡμᾶς ὁ νόμος, οὗ καὶ τύπος νοοῖτ’ ἂν εἰκότως ὁ Μωσῆς, χειραγωγεῖν οὐχ οἷός τε. Ταύτῃτοι καὶ ἕτεροι ἑβδομήκοντα χειροτονοῦνται πολλοὶ, τὸ ἐλλεῖπον ἐκείνῳ πληρώσοντες, καὶ ὡς ἐν τελείῳ πεφήνασιν ἀριθμῷ. Τοῦδε γὰρ ἂν εἴη σημαντικὸν, ὁ ἑβδομήκοντα ἀριθμός. Καὶ τίνες οὗτοι δὴ πάλιν; Οἱ μετὰ Μωσέα διὰ Χριστοῦ πρὸς τὸ καθηγεῖσθαι παρενηνεγμένοι, ὧν καὶ ἀπαρχὴ καὶ πατέρες οἱ θεσπέσιοι μαθηταί.","english":"For it is written: \"And the Lord was angered with wrath against his people, and it was grievous in the sight of Moses.\" For the mind of the saints always follows the decrees of God. That the Jewish people everywhere preferred the temporary and fleshly things to the higher goods, one might learn from the Gospel parable. For the dinner guests wished to gather for the wedding; but they went away, it says, one to his own field, another to his business. And the excuse was, for one, \"I have married a wife,\" for another, \"I have bought a field, and I cannot come.\" That Moses himself also denounces the disobedience of the Jews, our Lord Jesus Christ will confirm, saying: \"Do not think that I will accuse you to the Father. It is Moses who accuses you, in whom you have placed your hope. For if you believed Moses, you would believe me; for he wrote about me.\" And Moses considers it very burdensome that Israel can still endure. And God sanctified others, seventy in number, as we have already said. For the law alone, of which Moses may reasonably be considered a type, is not able to lead us. And so also many others, seventy, are appointed, to fill the deficiency of that one, and they appear as a complete number. For the number seventy would be indicative of this. And who are these again? Those who, after Moses, through Christ, have been brought forward to lead, of whom the blessed disciples are the first and the fathers.","structure":"narrative","commentary":[{"unit":"scripture","kind":"scripture","basis":"text","lemma":"Καὶ ἐθυμώθη Κύριος ὀργῇ εἰς τὸν λαὸν αὐτοῦ","severity":"info","text":"Cyril paraphrases Numbers 11:33 LXX, where God's wrath falls on the people for their craving of meat. The phrase 'grievous in the sight of Moses' is not in the biblical text but is Cyril's interpretive addition.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"scripture","kind":"scripture","basis":"text","lemma":"Μὴ δοκεῖτε ὅτι ἐγὼ κατηγορήσω ὑμῶν πρὸς τὸν Πατέρα. Ἔστιν ὁ κατηγορῶν ὑμῶν Μωσῆς","severity":"info","text":"Cyril attributes to Jesus a saying not found in the canonical Gospels. It may derive from a lost apocryphal tradition or Cyril's own rhetorical construction, emphasizing Moses as accuser of Israel's disobedience.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"background","kind":"background","basis":"text","lemma":"ἑβδομήκοντα","severity":"info","text":"The number seventy symbolizes the seventy disciples or apostolic successors who, after Moses (the Law), lead the Church through Christ. Cyril connects this to the seventy elders appointed by God, a typological reading of Numbers 11.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"parallel","kind":"parallel","basis":"text","lemma":"παραβολῆς","severity":"info","text":"Cyril references a Gospel parable of wedding guests who decline due to worldly concerns (field, business, marriage). This is not a canonical parable but may be a conflation of Lk 14:7-9 and Mt 22:1-14, adapted to illustrate Jewish preference for the temporal.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"reception","kind":"reception","basis":"text","lemma":"Μωσῆς","severity":"info","text":"Cyril presents Moses as a type of the Law, insufficient to lead without Christ. The seventy disciples fill the Law's deficiency, a common Alexandrian typology that subordinates the Old Covenant to the New.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"caution","kind":"caution","basis":"text","lemma":"Ἡγιάζετο δὲ ὁ Θεὸς ἑτέρους τὸν ἀριθμὸν ἑβδομήκοντα","severity":"caution","text":"The Greek verb 'Ἡγιάζετο' (imperfect passive) is ambiguous: it could mean 'God was sanctifying' or 'was being sanctified'. The context supports the former, but the construction is unusual and may reflect a textual corruption or Cyril's idiosyncratic style.","cites":[],"named_sources":[],"dropped_cites":[]}],"ambiguities":["The source of the Jesus saying about Moses as accuser is unclear; it may be a lost tradition or Cyril's invention.","The parable of wedding guests is not identifiable in the canonical Gospels; its origin is uncertain.","The verb 'Ἡγιάζετο' could be read as passive or middle, affecting the agency of sanctification."],"confidence":"medium","notes":[]},{"i":436,"ref":"p436","source":"Ἀφελεῖν δὲ λέγεται Θεὸς ἀπὸ τοῦ πνεύματος τοῦ ὄντος ἐπὶ Μωσέα, καὶ ἐνεῖναι τοῖς ἐξειλεγμένοις, καὶ οὐχ ἑτέρου του χάριν, ἢ ἵνα πιστεύσωμεν ὅτι τῷ ἑνὶ καὶ ἁγίῳ Πνεύματι, τούς τε πρὸ ἡμῶν ἁγίους καὶ ἡμᾶς αὐτοὺς ἁγιάζει Θεός. Ὥσπερ γὰρ εἷς ἐστιν ὁ Πατὴρ, εἷς δὲ ὁμοίως καὶ ὁ Υἱὸς, οὕτω καὶ ἒν τὸ Πνεῦμα τὸ ἅγιον, τό τε ἐν προφήταις ἒν καὶ ἐν ἡμῖν. Ἓν δὲ ὑπάρχον, οὐ κατὰ διαίρεσιν ἐν πολλοῖς ἐννοοῖτ’ ἂν εἰκότως, ἀλλ’ ἔστιν ἀμέριστον καὶ ἐν πολλῇ χαρισμάτων διανομῇ, καὶ τελείως ἔχον ἐν πᾶσιν. Ἐπιτηρητέον δὲ, ὅτι τὸν ἀριθμὸν ἑβδομήκοντα τοὺς ἐξειλεγμένους συναγείρειν ἐκέλευεν ὁ τῶν ὅλων Θεός. Ἀθροίζεται δὲ οὐκ εἰς πλῆρες ἀριθμός. Ἐλλελείπασι γὰρ δύο, Μωδὰδ καὶ Ἐλδάδ. Ὑστερίζοντας δὲ καὶ τούτους ἐπίπλη Θεὸς τοῦ Πνεύματος. Προεφήτευσαν γὰρ ἐν τῇ παρεμβολῇ. Καὶ ζηλοῦσι μέν τινες τῶν ἀμφὶ Μωσέα, καὶ δὴ καὶ εἴργεσθαι δεῖν ἔφασκον αὐτούς. Ὁ δὲ τὸ τοῦ Χριστοῦ προαναθρῶν μυστήριον, Τίς δῴη, φησὶ, τῷ λαῷ Κυρίου προφήτας, ὅταν δῷ Κύριος τὸ πνεῦμα αὐτοῦ ἐπ’ αὐτούς; Συνήσομεν δὲ καὶ διὰ τούτων, ὅτι σεσαγήνευκεν ὁ νόμος, καὶ προσεκόμιζε τῷ Θεῷ παιδαγωγῆσαι πολλοὺς ἐπὶ τὸ Χριστοῦ μυστήριον. Πλὴν οὐ πάντας προσκομίζειν οἷός τε ἧν· ὑστερίζοντας καὶ τούτους ἡγίασεν ὁ Χριστός. Κέκληνται μὲν γὰρ οἱ ἐξ ἐθνῶν ἐπὶ τὴν τῆς ἀληθείας ἐπίγνωσιν, οὐ διὰ Μωσέως ἢ νόμου, δυνάμει δὲ μᾶλλον τῇ τοῦ Θεοῦ καὶ Πατρὸς, ἀποκαλύπτοντος τοῖς ἀγνοοῦσιν αὐτοῦ τὴν ἰδίαν εἰκόνα, τουτέστι τὸν Υἱόν· κεκλημένους δὲ καὶ ἁγίους ἐτίθει καταχρίων τῷ πνεύματι. Καὶ ζηλοῦσι·","english":"God is said to take away from the Spirit that was upon Moses and to place it in the chosen ones, and for no other reason than that we may believe that with the one and holy Spirit, God sanctifies both the saints before us and ourselves. For just as the Father is one, and the Son is likewise one, so also the Holy Spirit is one, the same in the prophets and in us. And being one, it would not reasonably be conceived as divided among many, but it is indivisible even in the abundant distribution of gifts, and is present fully in all. It must be observed that the God of all commanded that the chosen ones be gathered to the number of seventy. But they are not assembled to a full number; two are missing, Modad and Eldad. And these, though lacking, God filled with the Spirit. For they prophesied in the camp. And some among those around Moses were jealous, and indeed said that they ought to be excluded. But he, prefiguring the mystery of Christ, says, \"Who would give to the people of the Lord prophets, when the Lord gives his Spirit upon them?\" We shall understand through these things also that the law had netted and was bringing many to God to be led to the mystery of Christ. Yet it was not able to bring all; these, though lacking, Christ sanctified. For those from the nations are called to the knowledge of the truth, not through Moses or the law, but rather by the power of God and Father, revealing his own image, that is, the Son, to those who are ignorant; and having called them, he set them as saints, anointing them with the Spirit. And they are jealous.","structure":"narrative","commentary":[{"unit":"sense","kind":"sense","basis":"text","lemma":"Ἀφελεῖν ... ἀπὸ τοῦ πνεύματος","severity":"info","text":"Cyril interprets the transfer of the Spirit from Moses to the seventy elders as a type of the unity and indivisibility of the Holy Spirit across all ages.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"scripture","kind":"scripture","basis":"text","lemma":"Μωδὰδ καὶ Ἐλδάδ","severity":"info","text":"Modad and Eldad are named in the Septuagint account of the seventy elders (Numbers 11:26-29) as the two who prophesied in the camp but were initially excluded.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"background","kind":"background","basis":"text","lemma":"ἑβδομήκοντα","severity":"info","text":"The number seventy recalls the seventy elders appointed by Moses (Numbers 11:16-17) and later the Septuagint translators, a common typological link in patristic exegesis.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"parallel","kind":"parallel","basis":"text","lemma":"τὸ τοῦ Χριστοῦ προαναθρῶν μυστήριον","severity":"info","text":"Cyril reads the jealousy of Moses' companions as a prefiguration of the opposition to Gentile inclusion in the early church, a theme he develops elsewhere in the Glaphyra.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"reception","kind":"reception","basis":"text","lemma":"ζηλοῦσι","severity":"info","text":"The jealousy motif echoes patristic debates about the exclusivity of prophetic gifts and anticipates Cyril's polemic against those who resist the Spirit's universal mission.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"caution","kind":"caution","basis":"text","lemma":"Ἐλλελείπασι γὰρ δύο","severity":"caution","text":"The Greek text says two are missing, but the English draft reads 'two are missing, Modad and Eldad'; the names are not in the Greek here but are supplied from context.","cites":[],"named_sources":[],"dropped_cites":[]}],"ambiguities":["The phrase 'Ἐλλελείπασι γὰρ δύο' does not name the missing two in the Greek; the names Modad and Eldad are inferred from the biblical narrative (Numbers 11:26-29).","The identity of 'τινες τῶν ἀμφὶ Μωσέα' is unspecified; Cyril may refer to historical figures or typological opponents."],"confidence":"high","notes":[]},{"i":437,"ref":"p437","source":"μὲν οἱ ἐν νόμῳ τοὺς ἐν Χριστῷ καὶ ἐν πίστει δεδικαιωμένους καὶ ἡγιασμένους ἐν πνεύματι. Πλὴν ἐγεγήθει ὁ Μωσῆς προεγνωκὼς τὸ μυστήριον. Οὐκοῦν οὐ φρονοῦσι τὰ Μωσέως, ζηλοῦντες ἀτόπως τοὺς ἁγίους ἐν Χριστῷ τῶν Ἰουδαίων οἱ δῆμοι. Ἀναμηρυσάμενοι δὴ οὖν ὥσπερ εἰς τὸ ἐν ἀρχαῖς τὸν λόγον, ἐκεῖνό φαμεν· Ἐν μὲν τῷ πρώτῳ κεφαλαίῳ διεδείκνυτο σαφῶς, ὅτι σαρκικὸς μὲν ἔτι τῶν Ἰουδαίων ὁ δῆμος. Ἕτερος δὲ καὶ ἁγιοπρεπὴς καὶ ἀμείνων ἀληθῶς ὁ τῶν ἐν πίστει καὶ ἐν Χριστῷ, καὶ ὅτι σκιὰν ἐπλήρου καὶ τύπον τῶν διὰ Χριστοῦ χαρισμάτων τὸ μάννα τὸ αἰσθητόν. Ἐδιδασκόμεθα δὲ πρὸς τούτοις, ὅτι ἐὰν τὰς νόμου σκιὰς καὶ μετὰ χρόνον αὐταῖς ἕτοιμον φυλάττωμεν, προσκρούσομεν τῷ Θεῷ, ἐσόμεθα δὲ καὶ αὐτοῖς τοῖς ἀγίοις ἀπηχθημένοι. Κατεπικραίνετο γὰρ ἐπὶ τοῖς τετηρηκόσι τὸ μάννα ὁ Μωσῆς. Ἐν δὲ τοῖς δευτέροις ἔνεστιν ἰδεῖν, ὅτι τὸ μάννα τὸ νοητὸν ἀτιμάζοντες Ἰουδαῖοι, καὶ ἀποσπουδάζοντες μὲν τὰ ἄνωθεν καὶ διὰ Χριστοῦ, προσκεκλιμένοι δὲ ὥσπερ τοῖς γεωδεστέροις, καὶ νενευκότες ἀμέτρως ἐπὶ τὰς δυσώδεις ἡδονὰς, ἐπισήμως διολώλασιν. Ἔδει γὰρ πάντως ἡγεῖσθαι μὲν ἐν ἀμείνοσι τὰ παρὰ Θεοῦ, στεφανοῦσθαι δὲ τῇ πίστει τὸν ἁπάντων ἡμῶν Σωτῆρα καὶ Λυτρωτὴν, φημὶ δὴ Χριστόν· δι’ οὗ καὶ μεθ’ οὗ τῷ Θεῷ καὶ Πατρὶ ἡ δόξα σὺν ἁγίῳ Πνεύματι εἰς τοὺς αἰῶνας. Ἀμήν.","english":"those in the law, those justified and sanctified in Christ and in faith in the Spirit. Yet Moses rejoiced, having foreknown the mystery. Therefore the Jewish multitudes do not think the thoughts of Moses, as they absurdly emulate the saints in Christ. Having thus ruminated, as it were, back to the beginning of the discourse, we say this: In the first chapter it was clearly shown that the Jewish multitude was still fleshly, but that the multitude of those in faith and in Christ was different, holy, and truly superior, and that the manna perceived by the senses fulfilled a shadow and type of the gifts through Christ. We were also taught that if we preserve the shadows of the law, ready for them even after a time, we will offend God and will also be hated by the saints themselves. For Moses was embittered against those who preserved the manna. In the second part it is possible to see that the Jews, dishonoring the intelligible manna, and being averse to the things from above and through Christ, but inclining rather to the more earthly things and sinking immoderately into foul pleasures, have conspicuously perished. For it was necessary that the things from God be held in higher esteem, and that the Savior and Redeemer of us all, I mean Christ, be crowned with faith, through whom and with whom glory is to God the Father together with the Holy Spirit for the ages. Amen.","structure":"narrative","commentary":[{"unit":"structure","kind":"structure","basis":"text","lemma":"Ἐν μὲν τῷ πρώτῳ κεφαλαίῳ ... Ἐν δὲ τοῖς δευτέροις","severity":"info","text":"Cyril divides his argument into two parts: the first chapter (τῷ πρώτῳ κεφαλαίῳ) and the second part (τοῖς δευτέροις), contrasting the fleshly Jewish multitude with the sanctified in Christ.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"term","kind":"term","basis":"text","lemma":"ἀναμηρυσάμενοι","severity":"info","text":"The verb ἀναμηρυσάμενοι (ruminated) is a rare term, used metaphorically for mental reflection, possibly echoing Philo's use of μηρυκισμός for exegetical rumination.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"scripture","kind":"scripture","basis":"text","lemma":"μάννα","severity":"info","text":"The manna (Exod 16) is interpreted as a type (τύπον) of the gifts through Christ, with the sensory manna (τὸ μάννα τὸ αἰσθητόν) contrasted with the intelligible manna (τὸ μάννα τὸ νοητόν).","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"background","kind":"background","basis":"text","lemma":"Μωσῆς","severity":"info","text":"Cyril's claim that Moses rejoiced (ἐγεγήθει) having foreknown the mystery reflects a typological reading common in Alexandrian exegesis, where Moses prefigures Christ.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"reception","kind":"reception","basis":"text","lemma":"Ἀμήν","severity":"info","text":"The concluding Ἀμήν indicates a liturgical or doxological closure, typical of Cyril's homiletic style in the Glaphyra, suggesting these passages were delivered or adapted for oral performance.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"caution","kind":"caution","basis":"text","lemma":"ἐν ἀρχαῖς","severity":"caution","text":"The phrase ἐν ἀρχαῖς (back to the beginning) is ambiguous: it may refer to the start of the current discourse or to the beginning of the entire commentary; the translation 'back to the beginning of the discourse' is a plausible reading.","cites":[],"named_sources":[],"dropped_cites":[]}],"ambiguities":["The phrase 'ἐν ἀρχαῖς' could mean 'at the beginnings' (of the commentary) or 'in the beginning' (of the current argument); the translation opts for the latter.","The referent of 'τοὺς ἁγίους ἐν Χριστῷ' (the saints in Christ) is ambiguous: it may denote Christian believers or biblical figures like the apostles."],"confidence":"high","notes":[]},{"i":438,"ref":"p438","source":"Περὶ τῶν διὰ Μωσέως γεγονότων τριῶν σημείων.\n\nα. Τὴν μὲν θείαν, ἥτις ποτ’ ἐστὶν καταθρῆσαι φύσιν, οὐκ ἂν δύναιτό τις. Ἄποπτος γὰρ παντελῶς, καὶ μὴν καὶ ἐπέκεινα νοῦ παντὸς, καὶ λόγου δύναμιν ὑπερφέρεται· μόνη δὲ ὑπὸ μόνης ἑαυτῆς γινώσκεται. Καὶ πεύσει δὴ τοῦτο βοῶντος Χριστοῦ· Οὐδεὶς γὰρ οἶδε, φησὶ, τίς ἐστιν ὁ Υἱὸς, εἰ μὴ ὁ Πατήρ· οὐδὲ τὸν Πατέρα τις ἐπιγινώσκει τίς ἐστιν, εἰ μὴ ὁ Υἱὸς, καὶ ᾧ ἂν βούληται ὁ Υἱὸς ἀποκαλύψαι. Παρέδειξε τοίνυν ἡμῖν τὸ ἐξαίρετον κάλλος τοῦ Θεοῦ καὶ Πατρὸς, ὁ Μονογενὴς, ἑαυτὸν ὥσπερ λαμπρὰν ἀναθεὶς εἰκόνα. Τοιγάρτοι φησίν· Ὁ ἑωρακὼς ἐμὲ, ἑώρακε τὸν Πατέρα. Τεθεάμεθα δὲ τὸν Υἱὸν, καὶ τοῖς τῆς καρδίας ὄμμασιν, καὶ τοῖς τῆς σαρκὸς, ὅτε καθεὶς ἑαυτὸν εἰς κένωσιν, καταβέβηκεν ἐν τοῖς καθ’ ἡμᾶς· καίτοι καὶ ἐν μορφῇ, καὶ ἐν ἰσότητι, τοῦ Θεοῦ καὶ Πατρὸς ὑπάρχων Θεὸς, καὶ ἐξ αὐτοῦ κατὰ φύσιν γεγεννημένος. Καὶ μὴν ἔφη μὲν ὁ Βαροὺχ, αὐτὸν, οἶμαί που, τὸν Λόγον καταδεικνύς· Οὗτος ὁ Θεὸς ἡμῶν, οὐ λογισθήσεται ἕτερος πρὸς αὐτόν. Ἐξεῦρε πᾶσαν ὁδὸν ἐπιστήμης, καὶ ἔδωκεν αὐτὴν Ἰακὼβ τῷ παιδὶ αὐτοῦ, καὶ Ἰσραὴλ τῷ ἠγαπημένῳ ὑπ’ αὐτοῦ. Μετὰ τοῦτο ἐπὶ τῆς γῆς ὤφθη, καὶ τοῖς ἀνθρώποις συνανεστράφη. Προανακεκράγει δὲ σαφῶς καὶ ὁ θεῖος ἡμῖν Δαβίδ· Θεὸς θεῶν Κύριος ἐλάλησεν, καὶ ἐκάλεσε τὴν γῆν, ἀπὸ ἀνατολῶν ἡλίου μέχρι δυσμῶν· ἐκ Σιὼν ἡ εὐπρέπεια τῆς ὡραιότητος αὐτοῦ. Ὁ Θεὸς ἐμφανῶς ἥξει, ὁ Θεὸς ἡμῶν, καὶ οὐ παρασιωπήσεται. Καταβέβηκε γὰρ ἐν εἴδει πυρὸς ἐπὶ ὄρος Σινᾶ. Ἀλλ’ ὅτι τύπος ἦν ἐκεῖνα, καὶ ἕτερον οὐδὲν, πληροφορεῖ Χριστός.","english":"Concerning the three signs that occurred through Moses.\n\na. One could not possibly behold the divine nature, whatever it is. For it is utterly invisible, and indeed beyond every mind, and surpasses the power of speech; it is known only by itself alone. And Christ cries out, confirming this: \"For no one knows,\" he says, \"who the Son is, except the Father; nor does anyone know who the Father is, except the Son, and to whomever the Son wishes to reveal it.\" Therefore the Only-begotten has displayed to us the exceptional beauty of God and Father, setting himself forth as a bright image. Hence he says: \"He who has seen me has seen the Father.\" And we have beheld the Son, both with the eyes of the heart and with the eyes of the flesh, when he lowered himself into kenosis and descended into our midst—although he is God, existing in the form and equality of God and Father, and born from him by nature. And indeed Baruch said, I think, pointing out the Word himself: \"This is our God; no other shall be compared to him. He discovered every path of knowledge, and gave it to Jacob his servant, and to Israel his beloved. After this he appeared on earth and lived among men.\" And the divine David also clearly proclaimed beforehand: \"God of gods, the Lord spoke, and called the earth, from the rising of the sun to its setting; from Zion is the comeliness of his beauty. God will come manifestly, our God, and he will not be silent.\" For he descended in the form of fire upon Mount Sinai. But that those things were a type and nothing else, Christ assures us.","structure":"narrative","commentary":[{"unit":"structure","kind":"structure","basis":"text","lemma":"Περὶ τῶν διὰ Μωσέως γεγονότων τριῶν σημείων","severity":"info","text":"This heading introduces a new section on three signs performed through Moses, marking a structural division in the commentary.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"scripture","kind":"scripture","basis":"text","lemma":"Οὐδεὶς γὰρ οἶδε, φησὶ, τίς ἐστιν ὁ Υἱὸς, εἰ μὴ ὁ Πατήρ· οὐδὲ τὸν Πατέρα τις ἐπιγινώσκει τίς ἐστιν, εἰ μὴ ὁ Υἱὸς, καὶ ᾧ ἂν βούληται ὁ Υἱὸς ἀποκαλύψαι","severity":"info","text":"Cyril attributes this saying to Christ, but it is not a direct canonical quotation; it likely reflects a logion from early Christian tradition or a paraphrase of Matthew 11:27.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"scripture","kind":"scripture","basis":"text","lemma":"Ὁ ἑωρακὼς ἐμὲ, ἑώρακε τὸν Πατέρα","severity":"info","text":"This saying is not found verbatim in the New Testament; it echoes John 14:9-10 and reflects Cyril's theological emphasis on the Son as the image of the Father.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"scripture","kind":"scripture","basis":"text","lemma":"Οὗτος ὁ Θεὸς ἡμῶν, οὐ λογισθήσεται ἕτερος πρὸς αὐτόν. Ἐξεῦρε πᾶσαν ὁδὸν ἐπιστήμης, καὶ ἔδωκεν αὐτὴν Ἰακὼβ τῷ παιδὶ αὐτοῦ, καὶ Ἰσραὴλ τῷ ἠγαπημένῳ ὑπ’ αὐτοῦ","severity":"info","text":"Cyril cites Baruch 3:36-38 (LXX), a deuterocanonical book, to support his Christological reading of the Old Testament.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"scripture","kind":"scripture","basis":"text","lemma":"Θεὸς θεῶν Κύριος ἐλάλησεν, καὶ ἐκάλεσε τὴν γῆν, ἀπὸ ἀνατολῶν ἡλίου μέχρι δυσμῶν· ἐκ Σιὼν ἡ εὐπρέπεια τῆς ὡραιότητος αὐτοῦ. Ὁ Θεὸς ἐμφανῶς ἥξει, ὁ Θεὸς ἡμῶν, καὶ","severity":"info","text":"This is a composite citation from Psalm 50:1 and other psalm passages (LXX), used by Cyril to prefigure Christ's theophany.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"background","kind":"background","basis":"text","lemma":"Καταβέβηκε γὰρ ἐν εἴδει πυρὸς ἐπὶ ὄρος Σινᾶ","severity":"info","text":"Cyril refers to the theophany at Sinai (Exodus 19:18 LXX), interpreting it as a type of Christ's incarnation, a common patristic typology.","cites":[],"named_sources":[],"dropped_cites":[]}],"ambiguities":["The Greek text is clear; no significant ambiguities in this passage."],"confidence":"high","notes":[]},{"i":439,"ref":"p439","source":"ᾬοντο γὰρ οἱ τῶν Ἰουδαίων δῆμοι, τὴν ἀπόῤῥητον ἀληθῶς τεθεᾶσθαι φύσιν, μεσολαβοῦντος Μωσέως, καὶ περιστάντος αὐτοὺς ἐν Χωρὴβ, καὶ συλλέγοντος εἰς ἐκκλησίαν ὑπὸ τὸ ὅρος Σινᾶ. Ἐπειδὴ δὲ καὶ σαλπίγγων ἠχὴ διαπρύσιος εἰς τὸ ἄνω διᾴττουσα κατεπτόει τοὺς ἀκροωμένους, ᾤοντο κατὰ σφᾶς καὶ φωνῆς τῆς θείας γενέσθαι κατήκοοι. Ἀλλ’ ὅτι ταυτὶ μειρακιωδῶς ἐσκέπτοντο, πεπληροφόρηκεν ἐναργῶς οὕτω λέγων ὁ Θεός· Φωνὴν αὐτοῦ ἀκηκόατε, οὐδὲ εἶδος αὐτοῦ ἑωράκατε. Καὶ τὸν λόγον αὐτοῦ οὐκ ἔχετε ἐν ὑμῖν μένοντα, ὅτι ὃν ἀπέστειλεν ἐκεῖνος, τούτῳ ὑμεῖς οὐ πιστεύετε. Οὐκοῦν οἱ πιστεύσαντες, τεθεάμεθα ἐν Υἱῷ τὸν Πατέρα, παρεδεξάμεθα δὲ καὶ τὸν Λόγον αὐτοῦ. Ταύτῃτοι καὶ λελυτρώμεθα· σέσωκε γὰρ ἡμᾶς, οὐ πρέσβυς, οὐκ ἄγγελος, οὐχ ὁ νόμος ὁ διὰ Μωσέως, ἀλλ’ αὐτὸς ὁ Κύριος, κατὰ τὸ γεγραμμένον. Ὅτι δὲ ἀληθὲς ὅ φημι, καὶ διὰ τῶν γεγραμμένων εἰσόμεθα. Ἔχει δὲ οὕτως· Καὶ εἶπε, φησίν· Ἐγώ εἰμι ὁ Θεὸς τοῦ Πατρός σου, ὁ Θεὸς Ἀβραὰμ, καὶ ὁ Θεὸς Ἰσαὰκ, καὶ ὁ Θεὸς Ἰακώβ. Ἀπέστρεψε δὲ Μωσῆς τὸ πρόσωπον αὐτοῦ. Ηὐλαβεῖτο γὰρ καταβλέψαι ἐνώπιον τοῦ Θεοῦ. Ἄθρει τοῦ νόμου τὸ ἀδρανές. Ἐμφανίζει γὰρ ἑαυτὸν ὁ Θεὸς τῶν ὅλων· ἀλλ’ ἐμφανῶς καθιστάντος, ἀποστρέφει τὸ πρόσωπον Μωσῆς. Σημεῖον δ’ ἂν γένοιτο καὶ τοῦτο ἡμῖν ἐναργὲς τοῦ, μηδὲ αὐτοὺς τοὺς υἱοὺς τὴν θεοπρεπῆ τοῦ Υἱοῦ καταθρῆσαι δόξαν, ἐμφανίζοντος καὶ μονονουχὶ προσάγοντος εἰς ἐπίγνωσιν. Τοιγάρτοι καὶ ἔφασκε διὰ φωνῆς Ἡσαΐου· Εὑρέθην τοῖς ἐμὲ μὴ ζητοῦσιν· ἐμφανὴς ἐγενόμην τοῖς ἐμὲ μὴ ἐπερωτῶσιν. Εἶπα· Ἰδοὺ εἰμὶ τῷ ἔθνει, οἳ οὐκ ἠπίσταντό με.","english":"The Jewish peoples thought that they had truly beheld the ineffable nature, with Moses mediating and standing around them at Horeb, and gathering them into an assembly at the foot of Mount Sinai. And since the piercing sound of trumpets, darting upward, terrified the hearers, they thought that they had also become hearers of the divine voice in their own persons. But that they were thinking childishly in these matters, God has clearly confirmed by speaking thus: \"You have heard his voice, but you have not seen his form. And you do not have his word remaining among you, because you do not believe the one whom he sent.\" Therefore, we who have believed have beheld the Father in the Son, and we have also received his Word. By this we have been redeemed; for it is not an elder, not an angel, not the law through Moses that has saved us, but the Lord himself, according to what is written. And that what I say is true, we shall know also from the written records. It runs thus: \"And he said,\" it says, \"I am the God of your father, the God of Abraham, and the God of Isaac, and the God of Jacob.\" And Moses turned away his face. For he was reverent, not daring to look before God. Observe the weakness of the law. For the God of all manifests himself; but when he manifests himself clearly, Moses turns away his face. And this would be for us a clear sign that not even the sons themselves could behold the divine glory of the Son, even when he manifests himself and, so to speak, brings them to recognition. Therefore, he also said through the voice of Isaiah: \"I was found by those who did not seek me; I became visible to those who did not ask for me. I said, 'Behold, I am here for the nation that did not know me.'","structure":"narrative","commentary":[{"unit":"sense","kind":"sense","basis":"text","lemma":"ᾤοντο ... τεθεᾶσθαι φύσιν","severity":"info","text":"Cyril interprets the Israelites' belief that they saw the divine nature as a misunderstanding; the true vision is of the Father in the Son.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"scripture","kind":"scripture","basis":"text","lemma":"Φωνὴν αὐτοῦ ἀκηκόατε, οὐδὲ εἶδος αὐτοῦ ἑωράκατε","severity":"info","text":"Cyril cites a divine saying not found verbatim in the LXX; it may be a conflation of Deut 4:12 and Exod 33:23, emphasizing hearing without seeing.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"scripture","kind":"scripture","basis":"text","lemma":"Ἐγώ εἰμι ὁ Θεὸς τοῦ Πατρός σου, ὁ Θεὸς Ἀβραὰμ, καὶ ὁ Θεὸς Ἰσαὰκ, καὶ ὁ Θεὸς Ἰακώβ","severity":"info","text":"Cyril quotes the divine self-identification from Exod 3:6, but with a variant order (Abraham, Isaac, Jacob) that matches the LXX of Exod 3:6.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"scripture","kind":"scripture","basis":"text","lemma":"Εὑρέθην τοῖς ἐμὲ μὴ ζητοῦσιν· ἐμφανὴς ἐγενόμην τοῖς ἐμὲ μὴ ἐπερωτῶσιν","severity":"info","text":"Cyril attributes to Isaiah a saying not found in the canonical text; it may be from a lost apocryphon or a free paraphrase of Isa 65:1.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"background","kind":"background","basis":"text","lemma":"σαλπίγγων ἠχὴ","severity":"info","text":"The trumpet blasts at Sinai are not in the biblical account; Cyril may be drawing on Jewish or Christian tradition (e.g., Targum or Philo) that elaborated the theophany.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"reception","kind":"reception","basis":"text","lemma":"οἱ πιστεύσαντες, τεθεάμεθα ἐν Υἱῷ τὸν Πατέρα","severity":"info","text":"Cyril reads the Sinai narrative as a type of Christian revelation: the faithful see the Father through the Son, a key Cyrillian Christological theme.","cites":[],"named_sources":[],"dropped_cites":[]}],"ambiguities":["The source of the divine saying 'You have heard his voice...' is uncertain; it may be a composite or non-canonical tradition.","The Isaiah quotation is not found in the LXX; its origin is unclear."],"confidence":"high","notes":[]},{"i":440,"ref":"p440","source":"Ὅλην τὴν ἡμέραν ἐξεπέτασα τὰς χεῖράς μου πρὸς λαὸν ἀπειθοῦντα καὶ ἀντιλέγοντα. Οὐκοῦν οὐ τεθέανται τὴν δόξαν Χριστοῦ, τοὺς τῆς διανοίας ἀποστρέφοντες ὀφθαλμούς. Καὶ τοῦτο, οἶμαι, ἐστὶ τὸ διὰ φωνῆς προφήτου περὶ αὐτῶν εἰρημένον· Καὶ ἐστρέψαντο ἐπ’ ἐμὲ νῶτα καὶ πρόσωπον αὐτῶν. Γράφει δὲ καὶ ὁ θεσπέσιος Παῦλος· Ἄχρι τῆς σήμερον ἡμέρας, ἐπὶ τῇ ἀναγνώσει τῆς Παλαιᾶς Διαθήκης, τὸ αὐτὸ κάλυμμα μένει μὴ ἀνακαλυπτόμενον, ὅτι ἐν Χριστῷ καταργεῖται. Ἀλλ’ ἕως σήμερον ἡνίκα ἀναγινώσκεται Μωσῆς, κάλυμμα ἐπὶ τὴν καρδίαν αὐτῶν κεῖται. Ἡνίκα δὲ ἂν ἐπιστρέψῃ πρὸς Κύριον, περιαιρεῖται τὸ κάλυμμα. Ὁ δὲ Κύριος, τὸ Πνεῦμά ἐστιν· οὗ δὲ Πνεῦμα Κυρίου, ἐκεῖ ἐλευθερία. Ἡμεῖς δὲ οἱ πιστεύσαντες, οὐκ εὐλαβούμεθα καταβλέψαι ἐνώπιον τοῦ Θεοῦ, ἀλλ’ ᾗ πάλιν αὐτὸς ὁ θεσπέσιος ἔφη Παῦλος· Ἀνακεκαλυμμένῳ προσώπῳ τὴν δόξαν Κυρίου κατοπτριζόμεθα. Ἀποστρέφει τοίνυν τὸ πρόσωπον Μωσῆς. Εἶτα τοῦ Θεοῦ λέγοντος, ὅτι προσήκει βαδίζειν αὐτὸν ὁμοῦ τῇ γερουσίᾳ τῶν υἱῶν Ἰσραὴλ πρὸς τὸν ἀπόπληκτον Φαραὼ, σαφηνιοῦντα ὅτι προσκέκληται ὁ Θεὸς τοὺς ἐξ Ἰσραὴλ, ἵνα θύσωσιν αὐτῷ κατὰ τὴν ἔρημον· προσθέντος δὲ ὅτι δεήσει σκυλεῦσαι τοὺς Αἰγυπτίους, δεχομένης γυναικὸς παρὰ γείτονος καὶ συσκήνου αὐτῆς σκεύη ἀργυρᾶ καὶ χρυσᾶ, καὶ ἱματισμόν· Ἀπεκρίθη, φησὶν, ὁ Μωσῆς καὶ εἶπεν· Ἐὰν δὲ μὴ πιστεύσωσι, μηδὲ εἰσακούσωσι τῆς φωνῆς μου (ἐροῦσι γὰρ, ὅτι Οὐκ ὦπταί σοι ὁ Θεὸς), τί ἐρῶ πρὸς αὐτούς; Εἶπε δὲ αὐτῷ Κύριος· Τί τοῦτο ἐν τῇ χειρί σου· Ὁ δὲ εἶπεν· Ῥάβδος. Καὶ εἶπε· Ῥίψον αὐτὴν ἐπὶ τὴν γῆν.","english":"All day long I stretched out my hands to a disobedient and gainsaying people. Therefore they have not beheld the glory of Christ, turning away the eyes of their mind. And this, I think, is what was said about them through the voice of the prophet: \"And they turned their backs and their faces toward me.\" And the divine Paul writes: \"Until the present day, at the reading of the Old Testament, the same veil remains not lifted, because it is abolished in Christ.\" But until today, when Moses is read, a veil lies upon their heart. But whenever one turns to the Lord, the veil is removed. And the Lord is the Spirit; and where the Spirit of the Lord is, there is freedom. But we who have believed do not fear to look upon the face of God, but, as the same divine Paul said, \"With unveiled face we mirror the glory of the Lord.\" Therefore Moses turns away his face. Then, when God says that it is fitting for him to go together with the council of the sons of Israel to the stricken Pharaoh, making clear that God has summoned those from Israel so that they might sacrifice to him in the wilderness, and adding that it will be necessary to despoil the Egyptians, a woman receiving from her neighbor and tent-mate silver and gold vessels and clothing, \"Moses answered,\" it says, \"and said: 'But if they do not believe, and do not heed my voice (for they will say, \"God has not appeared to you\"), what shall I say to them?' And the Lord said to him: 'What is this in your hand?' And he said: 'A rod.' And he said: 'Throw it on the ground.'","structure":"narrative","commentary":[{"unit":"scripture","kind":"scripture","basis":"text","lemma":"Καὶ ἐστρέψαντο ἐπ’ ἐμὲ νῶτα καὶ πρόσωπον αὐτῶν","severity":"info","text":"Cyril cites a prophetic verse not identified in the draft. The phrase echoes LXX Jeremiah 2:27 or similar, where Israel turns its back on God.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"scripture","kind":"scripture","basis":"text","lemma":"Ἄχρι τῆς σήμερον ἡμέρας, ἐπὶ τῇ ἀναγνώσει τῆς Παλαιᾶς Διαθήκης, τὸ αὐτὸ κάλυμμα μένει μὴ ἀνακαλυπτόμενον, ὅτι ἐν Χριστῷ καταργεῖται","severity":"info","text":"Cyril paraphrases Paul (2 Corinthians 3:14-16) on the veil over the Old Testament, a key Pauline image for Jewish non-recognition of Christ.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"scripture","kind":"scripture","basis":"text","lemma":"Ἀνακεκαλυμμένῳ προσώπῳ τὴν δόξαν Κυρίου κατοπτριζόμεθα","severity":"info","text":"Cyril adapts 2 Corinthians 3:18, where Paul speaks of beholding the Lord's glory with unveiled face, applying it to Christian believers.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"background","kind":"background","basis":"text","lemma":"ἀπόπληκτον Φαραὼ","severity":"info","text":"The phrase 'stricken Pharaoh' likely refers to the plagues of Exodus, where Pharaoh is afflicted (e.g., Ex 7-12). Cyril uses it to frame the narrative of Moses confronting Pharaoh.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"structure","kind":"structure","basis":"text","lemma":"Εἶτα τοῦ Θεοῦ λέγοντος...","severity":"info","text":"Cyril transitions from allegorical interpretation (veil, glory) to a narrative retelling of Exodus (Moses, Pharaoh, rod). This shift marks a structural move from typology to literal paraphrase.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"caution","kind":"caution","basis":"text","lemma":"δεχομένης γυναικὸς παρὰ γείτονος καὶ συσκήνου αὐτῆς σκεύη ἀργυρᾶ καὶ χρυσᾶ, καὶ ἱματισμόν","severity":"caution","text":"The Greek syntax is ambiguous: 'a woman receiving from her neighbor and tent-mate' may be a parenthetical example of despoiling, but the referent is unclear. The draft treats it as part of God's speech.","cites":[],"named_sources":[],"dropped_cites":[]}],"ambiguities":["The prophetic quotation 'And they turned their backs...' is not precisely identified; it may be a loose citation of Jeremiah or another prophet.","The phrase 'a woman receiving from her neighbor' is syntactically unclear—whether it is part of God's instruction or a separate narrative detail."],"confidence":"high","notes":[]},{"i":441,"ref":"p441","source":"Καὶ ἔῤῥιψεν αὐτὴν ἐπὶ τὴν γῆν καὶ ἐγένετο ὄφις, καὶ ἔφυγε Μωσῆς ἀπ’ αὐτοῦ. Καὶ εἶπε Κύριος πρὸς αὐτόν· Ἔκτεινον τὴν χεῖρά σου, καὶ ἐπιλαβοῦ τῆς κέρκου. Ἐκτείνας οὖν τὴν χεῖρα, ἐπελάβετο τῆς κέρκου, καὶ ἐγένετο ῥάβδος ἐν τῇ χειρὶ αὐτοῦ· ἵνα πιστεύσωσί σοι ὅτι ὦπταί σοι Κύριος ὁ Θεὸς τῶν πατέρων σου, Θεὸς Ἀβραὰμ, καὶ Θεὸς Ἰσαὰκ καὶ Θεὸς Ἰακώβ. Ἐδεδίει μὲν γὰρ Μωσῆς καὶ γρ. μὴ ἄρα τις εἶναι δόξῃ τοῖς υἱοῖς Ἰσραὴλ φιλοψευδής τε καὶ εἰκαιόμυθος, ὀφθῆναι μὲν ἑαυτῷ λέγων τὸν τῶν ὅλων Θεὸν, εἰπεῖν δὲ προστάξαι τῆς Αἰγυπτίων πλεονεξίας ὅτι πρέπει λοιπὸν ἀποφοιτᾷν ἐῤῥωμένως. Ταύτῃτοι θαυματουργεῖν ἐκέλευε, καὶ τὰ ὑπὲρ ἀνθρώπου φύσιν ἐργάζεσθαι, μεταπλάττοντος τοῦ Θεοῦ τὴν ῥάβδον εἰς ὄφιν, ὡς ἂν νοοῖτο οὐκ αὐτομόλης ἀληθῶς, ἀλλὰ τῶν ἄνωθεν καὶ παρὰ Θεοῦ θεσπισμάτων κομιστής. Τὸ γὰρ ἀληθὲς σημεῖον, ὃ πάντες ἡμεῖς πεπιστεύκαμεν, ἡ τοῦ Λόγου ἐν τοῖς καθ’ ἡμᾶς καταφοίτησις, ἣ διὰ τῆς ῥάβδου τῆς εἰς γῆν πεσούσης σημαίνεται. Πῶς δὲ καὶ τίνα τρόπον, ὡς ἔνι δὴ πάλιν εἰπεῖν πειράσομαι.","english":"And he threw it on the ground, and it became a serpent, and Moses fled from it. And the Lord said to him: Stretch out your hand and take hold of its tail. So stretching out his hand, he took hold of its tail, and it became a rod in his hand; so that they might believe you that the Lord God of your fathers, the God of Abraham, and the God of Isaac, and the God of Jacob, has appeared to you. For Moses was afraid, lest he might seem to the sons of Israel to be a liar and a fabricator of idle tales, saying that the God of all had appeared to him, and that he had been commanded to declare that it was now fitting to depart resolutely from the greed of the Egyptians. For this reason he was bidden to work wonders and to do things beyond human nature, the Lord transforming the rod into a serpent, so that he might be understood not as a deserter truly, but as a bearer of decrees from above and from God. For the true sign, which we all have believed, is the descent of the Word among us, which is signified by the rod that fell to the ground. How and in what manner, as far as it is possible to say again, I will attempt to explain.","structure":"narrative","commentary":[{"unit":"sense","kind":"sense","basis":"text","lemma":"Καὶ ἔῤῥιψεν αὐτὴν ἐπὶ τὴν γῆν","severity":"info","text":"Cyril interprets the rod thrown to the ground as a type of the Incarnation, the descent of the Word among us.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"term","kind":"term","basis":"glossary","lemma":"ῥάβδος","severity":"info","text":"The rod (ῥάβδος) is a key symbol: transformed into a serpent and back, it signifies divine authority and the wonder-working proof of Moses' mission.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"scripture","kind":"scripture","basis":"text","lemma":"Θεὸς Ἀβραὰμ, καὶ Θεὸς Ἰσαὰκ καὶ Θεὸς Ἰακώβ","severity":"info","text":"Cyril quotes the divine self-identification from Exodus 3:6, linking the theophany to the patriarchs and grounding Moses' authority.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"background","kind":"background","basis":"text","lemma":"φιλοψευδής τε καὶ εἰκαιόμυθος","severity":"info","text":"Cyril explains Moses' fear of being seen as a liar or idle talker, reflecting a concern for prophetic credibility in the face of a skeptical audience.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"reception","kind":"reception","basis":"text","lemma":"ἡ τοῦ Λόγου ἐν τοῖς καθ’ ἡμᾶς καταφοίτησις","severity":"info","text":"Cyril reads the rod-to-serpent miracle typologically as prefiguring the Incarnation, a common Alexandrian approach to Old Testament narrative.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"structure","kind":"structure","basis":"text","lemma":"Πῶς δὲ καὶ τίνα τρόπον","severity":"info","text":"Cyril signals a transition to a more detailed allegorical explanation, marking the passage as a preface to a longer typological exposition.","cites":[],"named_sources":[],"dropped_cites":[]}],"ambiguities":["The Greek text has a lacuna or uncertain reading at 'καὶ γρ.'; the English draft omits it. The sense is that Moses feared something, but the exact phrase is unclear."],"confidence":"high","notes":[]},{"i":442,"ref":"p442","source":"β. Ῥάβδῳ παρεικάζει τὸν ἐκ Θεοῦ Λόγον φύντα ἡ θεόπνευστος Γραφὴ, διά τοι τὸ πάντα στηρίζεσθαι παρ’ αὐτοῦ· Τῷ λόγῳ Κυρίου, φησὶν, οἱ οὐρανοὶ ἐστερεώθησαν. Καὶ, Ὑποστηρίζει μὲν τοὺς δικαίους ὁ Κύριος. Ὑπενηνέγμεθα δὴ τῷ Πατρὶ δι’ Υἱοῦ, καὶ τοῦτο αὐτὸς ἀληθὲς ὑπάρχον ὑποφαίνει λέγων· Καὶ διάξω αὐτοὺς ὑπὸ τὴν ῥάβδον μου. Ῥάβδος δὲ καὶ ἑτέρως, βασιλείας σύμβολον· βασιλεύει δὲ δι’ Υἱοῦ ὁ τῶν ὅλων Θεὸς καὶ Πατήρ. Αὐτὸν ἡ ῥάβδος Ἀαρὼν ἡ ἐν τοῖς ἁγίοις τῶν ἁγίων καταβλαστήσασα, κατασημήνειεν ἄν· αὐτὸν ἡ ἐκ ῥίζης Ἰεσσαὶ, καὶ ἡ πάντας ἡμᾶς παρακαλοῦσα πνευματικῶς, καὶ πρός γε τὸ ἐρηρεῖσθαι καλῶς τοὺς πεπιστευκότας ἀνέχουσα, κατὰ τὸ ἐν Ψαλμοῖς ὑμνούμενον πρὸς τὸν τῶν ὅλων Θεὸν καὶ Πατέρα· Ἡ ῥάβδος σου καὶ ἡ βακτηρία, αὗταί με παρεκάλεσαν. Ῥάβδος δὴ οὖν, ὁ Υἱός. Ἀλλ’ ἕως μὲν ἦν ὡς ἐν χειρὶ τοῦ Πατρὸς καὶ ἐν τοῖς τῆς θεότητος ὑψώμασιν, οὔπω γενόμενος καθ’ ἡμᾶς, ἄθεοι μὲν ἐν κόσμῳ διετελοῦμεν οἱ τάλανες· ἐπλανώμεθα δὲ, τῇ κτίσει λατρεύοντες, καὶ ταῖς τῶν ἀκαθάρτων πνευμάτων ὑπενηνεγμένοι πλεονεξίαις. Ἐπειδὴ δὲ μονονουχὶ (σωματικώτερον εἰρήσεται διά γε τὸ τῇ θεωρίᾳ χρήσιμον) τῆς ἰδίας δόξης καταλελοιπὼς τὰ ὑψώματα, καὶ οἱονεὶ τὴν τοῦ Πατρὸς χεῖρα, καθίκετο μὲν εἰς γῆν ἐξ οὐρανοῦ, γέγονε καθ’ ἡμᾶς, σύμμορφός τε τοῖς ἐπὶ τῆς γῆς, οἳ πονηρίας εἰσὶν ἔμπλεοι (πονηροὺς γὰρ αὐτοὺς ἐκάλεσεν ὁ Υἱὸς, οὕτω λέγων· Εἰ οὖν ὑμεῖς πονηροὶ ὄντες, οἴδατε δόματα ἀγαθὰ διδόναι τοῖς τέκνοις ὑμῶν, πόσῳ μᾶλλον ὁ Πατὴρ ὑμῶν ὁ ἐν τοῖς οὐρανοῖς δώσει ἀγαθὰ τοῖς αἰτοῦσιν αὐτό)·","english":"The rod is compared by the inspired Scripture to the Word that sprang from God, because everything is supported by Him. \"By the word of the Lord,\" it says, \"the heavens were made firm.\" And, \"The Lord supports the righteous.\" We have been brought under the Father through the Son, and He Himself, being true, indicates this by saying, \"And I will lead them under my rod.\" The rod is also, in another sense, a symbol of kingship; the God and Father of all reigns through the Son. The rod of Aaron, which sprouted in the Holy of Holies, would signify Him; the rod from the root of Jesse, and the one that spiritually encourages all of us and sustains the faithful to stand firm, according to what is sung in the Psalms to the God and Father of all: \"Your rod and your staff, these have comforted me.\" So the rod is the Son. But as long as He was, as it were, in the hand of the Father and in the heights of divinity, not yet having become like us, we wretches continued godless in the world; we wandered, worshiping creation and being subjected to the excesses of unclean spirits. But when He, so to speak (to speak more corporeally for the sake of usefulness in contemplation), having left the heights of His own glory and, as it were, the hand of the Father, came down from heaven to earth, became like us, and was of like form with those on earth who are full of wickedness (for the Son called them wicked, saying thus: \"If you, being wicked, know how to give good gifts to your children, how much more will your Father in heaven give good things to those who ask Him\")—","structure":"narrative","commentary":[{"unit":"term","kind":"term","basis":"text","lemma":"ῥάβδος","severity":"info","text":"Cyril uses ῥάβδος (rod) as a symbol for the Son/Logos, drawing on its biblical associations with support, kingship, and the Aaronide and Jessean rods.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"scripture","kind":"scripture","basis":"text","lemma":"Τῷ λόγῳ Κυρίου, φησὶν, οἱ οὐρανοὶ ἐστερεώθησαν","severity":"info","text":"Cyril alludes to the LXX of Psalm 33:6 (32:6): 'τῷ λόγῳ Κυρίου οἱ οὐρανοὶ ἐστερεώθησαν' (By the word of the Lord the heavens were made firm).","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"scripture","kind":"scripture","basis":"text","lemma":"Καὶ διάξω αὐτοὺς ὑπὸ τὴν ῥάβδον μου","severity":"info","text":"Cyril quotes a phrase not directly from the LXX; it may be a paraphrase of Leviticus 26:13 or a similar passage, but the exact source is uncertain.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"scripture","kind":"scripture","basis":"text","lemma":"Ἡ ῥάβδος σου καὶ ἡ βακτηρία, αὗταί με παρεκάλεσαν","severity":"info","text":"Cyril cites Psalm 23:4 (LXX 22:4): 'ἡ ῥάβδος σου καὶ ἡ βακτηρία σου, αὗταί με παρεκάλεσαν' (Your rod and your staff, these have comforted me).","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"scripture","kind":"scripture","basis":"text","lemma":"Εἰ οὖν ὑμεῖς πονηροὶ ὄντες, οἴδατε δόματα ἀγαθὰ διδόναι τοῖς τέκνοις ὑμῶν","severity":"info","text":"Cyril quotes a saying of Jesus not found in the canonical Gospels; it may be from an apocryphal source or a loose memory of Matthew 7:11 or Luke 6:22.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"background","kind":"background","basis":"text","lemma":"ῥάβδος Ἀαρὼν ἡ ἐν τοῖς ἁγίοις τῶν ἁγίων καταβλαστήσασα","severity":"info","text":"Cyril refers to the tradition that Aaron's rod, kept in the Holy of Holies, miraculously sprouted; this is a haggadic motif found in later Jewish and Christian sources.","cites":[],"named_sources":[],"dropped_cites":[]}],"ambiguities":["The exact source of the quotation 'Καὶ διάξω αὐτοὺς ὑπὸ τὴν ῥάβδον μου' is unclear; it may be a paraphrase or a non-canonical text.","The saying attributed to Jesus ('Εἰ οὖν ὑμεῖς πονηροὶ ὄντες...') is not found in the canonical Gospels; its origin is uncertain."],"confidence":"high","notes":[]},{"i":443,"ref":"p443","source":"μονονουχὶ καὶ εἰς ὄφιν αὐτὸν μετασκευάσαι φαμὲν, διά τοι μόνον τὴν πρὸς ἡμᾶς ὁμοιότητα καὶ τὸ ἐν ἴσῳ γενέσθαι σχήματι. Πονηρὸς μὲν ὁ ἄνθρωπος, εἰ πρὸς ἡμερότητα τοῦ Θεοῦ συγκρίνοιτο. Μεταβέβηκε τοίνυν εἰς ὄφιν ἡ ῥάβδος. Γέγονε γὰρ ἄνθρωπος ὁ Μονογενὴς, καὶ ἐν τοῖς ἀνόμοις ἐλογίσθη, καὶ κεχρημάτικε μεθ’ ἡμῶν πονηρὸς, καίτοι κατὰ φύσιν ὑπάρχων ἀγαθὸς, μᾶλλον δὲ αὐτόχρημα τὸ ἀγαθόν. Ἀλλ’ ὅτι γεγονότα καθ’ ἡμᾶς τὸν Μονογενῆ παρεδεξάμεθα μὲν ἡμεῖς, οὐκ ἠγάπησαν δὲ οἱ τῶν Ἰουδαίων δῆμοι (ἀποδεδράκασι γὰρ ὥσπερ αὐτοῦ), σαφὲς ἂν γένοιτο διὰ τῶν ἱερῶν Γραμμάτων. Ἔφυγε γὰρ Μωσῆς ἀπὸ προσώπου αὐτοῦ. Πονηρὸν γὰρ εἶναι νομίσαντες, οὐ τῇ πίστει τετολμήκασιν, ἀπεκτόνασι δὲ μᾶλλον, καὶ συνεσταύρωσαν πονηροῖς. Πλὴν ὅτι κατὰ καιροὺς, ἐπιδράξεται μὲν ἀπὸ τοῦ Χριστοῦ, γινώσκεται δὲ ὅτι πονηρὸς μὲν οὐδαμῶς, στήριγμα δὲ μᾶλλον καὶ ἰσχὺς ἡ πνευματικὴ τῶν πιστευόντων ἐστὶ, δι’ αὐτοῦ τοῦ γεγονότος εἰσόμεθα. Φεύγοντα γὰρ Μωσέα Θεὸς ἐπιστρέφει. Ἐπειδὴ δὲ τοῦ ὄφεως ἐπελάβετο, γέγονε ῥάβδος ἐν τῇ χειρὶ αὐτοῦ. Οὐκοῦν τοῖς μὲν οὐκ εἰδόσι, πονηρὸς εἶναι δοκεῖ, διὰ τὴν πρὸς ἡμᾶς ὁμοίωσιν· εἴ γε μὴν ἐπιλάβοιτό τις αὐτοῦ διὰ πίστεως, ῥάβδον εὑρίσκει καὶ στήριγμα. Ἀξιόχρεως μὲν οὖν ἡ ἐπὶ τῇ ῥάβδῳ θεοσημεία, καὶ ἀναπείθειν οἴα τε τοὺς ἐξ Ἰσραὴλ, ἤγουν ἅπαντας τοὺς ἐπὶ τῆς γῆς, ὡς ἐπέσκεπται ὁ Θεὸς αὐτούς. Ἐπειδὴ δὲ τοῖς ἄγαν ἠῤῥωστηκόσι τὸ δυσήκοον, καὶ τοῖς ἔξω γεγονόσιν ἐλπίδος τοῦ διαδρᾶναι δύνασθαι τῶν σφίσιν ἐπηρτημένων τὸ δυσαχθὲς, καὶ πλειόνων ἔδει θαυμάτων·","english":"We say that he all but transformed it into a serpent, solely because of its likeness to us and its being in the same form. The man is wicked, if compared to the gentleness of God. So the rod turned into a serpent. For the Only-Begotten became man, and was counted among the lawless, and was considered wicked along with us, although by nature he is good, or rather goodness itself. But that we accepted the Only-Begotten when he became like us, while the peoples of the Jews did not love him (for they fled from him as it were), would become clear through the sacred Scriptures. For Moses fled from his face. For thinking him to be wicked, they did not dare to trust, but rather killed him and crucified him with wicked men. However, that at times he will seize hold of Christ, and it is known that he is by no means wicked, but rather a support and spiritual strength for believers, we shall learn from the event itself. For God turns back Moses as he flees. And when he seized the serpent, it became a rod in his hand. Therefore, to those who do not know, he seems wicked because of his likeness to us; but if someone seizes him through faith, he finds a rod and a support. So the divine sign concerning the rod is worthy, and it is able to persuade those from Israel, that is, all people on earth, that God has visited them. But since those who are too weak are hard of hearing, and those who have fallen outside hope of being able to escape the distress hanging over them, even more wonders were needed.","structure":"narrative","commentary":[{"unit":"sense","kind":"sense","basis":"text","lemma":"μονονουχὶ καὶ εἰς ὄφιν αὐτὸν μετασκευάσαι","severity":"info","text":"Cyril interprets the rod-to-serpent transformation as a type of the Incarnation: the rod (Word) becomes a serpent (Christ in human form) to signify Christ's assumption of human likeness.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"term","kind":"term","basis":"glossary","lemma":"Μονογενής","severity":"info","text":"Μονογενής (Only-Begotten) is a standard Cyrilline term for Christ, emphasizing his unique divine generation; here it anchors the typological reading of the rod as the Word incarnate.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"scripture","kind":"scripture","basis":"text","lemma":"Ἔφυγε γὰρ Μωσῆς ἀπὸ προσώπου αὐτοῦ","severity":"info","text":"Cyril alludes to Moses' flight from the serpent (Exod 4:3) as a type of Jewish rejection of Christ; the rod's transformation is linked to Moses' encounter with the divine sign.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"background","kind":"background","basis":"text","lemma":"ἀπεκτόνασι δὲ μᾶλλον, καὶ συνεσταύρωσαν πονηροῖς","severity":"info","text":"Cyril reads the crucifixion as a Jewish act of killing Christ 'with wicked men,' reflecting anti-Jewish polemic common in early Christian exegesis, not historical reportage.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"structure","kind":"structure","basis":"text","lemma":"Οὐκοῦν τοῖς μὲν οὐκ εἰδόσι, πονηρὸς εἶναι δοκεῖ","severity":"info","text":"Cyril contrasts two audiences: the unknowing (who see wickedness) and the faithful (who seize Christ as support), structuring the passage as a dialectic of appearance vs. reality.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"reception","kind":"reception","basis":"text","lemma":"Ἀξιόχρεως μὲν οὖν ἡ ἐπὶ τῇ ῥάβδῳ θεοσημεία","severity":"info","text":"Cyril claims the rod's divine sign persuades 'all people on earth,' universalizing the Exodus miracle as a proof of God's visitation, a typical Alexandrian move toward allegorical universality.","cites":[],"named_sources":[],"dropped_cites":[]}],"ambiguities":["The phrase 'ἐπιδράξεται μὲν ἀπὸ τοῦ Χριστοῦ' is ambiguous: it may mean 'seize hold of Christ' (as in grasping the serpent/rod) or 'seize from Christ' (taking something from him); the translation opts for the former, consistent with the typology of faith as grasping."],"confidence":"high","notes":[]},{"i":444,"ref":"p444","source":"κέκληνται γὰρ οἱ τοιοῦτοι μόλις εἰς τὸ εὐήνιον.\n\nγ. Πάλιν ἔφη Θεὸς πρὸς τὸν ἱερὸν δηλονότι Μωσέα· Εἰσένεγκαι τὴν χεῖρά σου εἰς τὸν κόλπον σου. Καὶ εἰσήνεγκε τὴν χεῖρα αὐτοῦ εἰς τὸν κόλπον αὐτοῦ, καὶ ἐγενήθη ἡ χεὶρ αὐτοῦ λεπρῶσα ὡς χιών. Καὶ εἶπε πάλιν· Εἰσένεγκαι τὴν χεῖρα εἰς τὸν κόλπον σου. Καὶ εἰσήνεγκε τὴν χεῖρα αὐτοῦ εἰς τὸν κόλπον αὐτοῦ, καὶ ἐξήνεγκε τὴν χεῖρα αὐτοῦ ἐκ τοῦ κόλπου αὐτοῦ, καὶ πάλιν ἀπεκατεστάθη εἰς τὴν χρόαν τῆς σαρκὸς αὐτοῦ. Θεοπρεπὲς γοῦν ὅτι μάλιστά γε τὸ ἀπαλλάξαι δύνασθαι λέπραν. Τὰ δὲ εἰς τοῦτο λοιπὸν ἀγριότητος ἀφιγμένα τῶν παθῶν, ὡς μηδὲ αὐταῖς εἴκειν ἀνέχεσθαι ταῖς τῶν ἰατρῶν ἐμπειρίαις, δέοιτ’ ἂν ἤδη πως ἐν τοῖς καθ’ αὑτὰ μόνης τάχα που τῆς ἄνωθεν ἐξουσίας, ᾗ τὸ ἀντιστατοῦν οὐδὲν, πάντα βάσιμα καὶ εὐήνυτα· ἀνίατον δὲ νοσημάτων ἡ λέπρα. Ὅτι τοίνυν τὰ ἐν ἀνθρώποις ἀπεγνωσμένα, καὶ τὰ παρ’ ἡμῖν ἀδύνατα, παρ’ αὐτῷ δυνατὰ, καὶ οὐδὲν ὅλως τὸ ἄναντες ἐφῆκε νοεῖν ὁ τῶν ὅλων Θεὸς, διὰ τοῦ τὴν Μωσέως χεῖρα θεραπεῦσαι λελεπρωμένην· ὡς ἂν εἰδεῖεν ἐντεῦθεν οἱ κεκλημένοι, τουτέστιν, οἱ ἐξ αἵματος Ἰσραὴλ, ὅτι κἂν δυσδιάφυκτον ἔχοιεν τὴν συμφορὰν, ταῖς Αἰγυπτίων μοχθηρίαις ὑπεζευγμένοι, καὶ νόσον ὥσπερ τινὰ παθόντες ἐσχάτην, τὴν ὑπ’ ἐκείνοις δουλείαν· ἀλλ’ εὐμήχανος ὁ ἰατρὸς, καὶ τὰ πολὺ δυσεξίτητα τῶν παθῶν παρενεγκεῖν εὐκόλως εἰδὼς καὶ δυνάμενος, καὶ τοῦτο ἀμογητὶ καὶ οὐκ ἐν χρόνῳ μακρῷ. Ἅμα γὰρ εἰσήνεγκε ὁ Μωσῆς τὴν χεῖρα ἐν τῷ κόλπῳ, καὶ ἀπήλλακται τοῦ νοσεῖν. Ὑπῃνίττετο δέ τι ἕτερον ἡμῖν, καθάπερ ἐγᾦμαι, τὸ χρῆμα.","english":"Such men are barely called to docility.\n\n3. Again, God said to the holy Moses, evidently: \"Put your hand into your bosom.\" And he put his hand into his bosom, and his hand became leprous like snow. And he said again: \"Put your hand into your bosom.\" And he put his hand into his bosom, and he brought his hand out of his bosom, and it was restored again to the color of his flesh. It is indeed most befitting of God to be able to remove leprosy. But those affections that have reached such a degree of savagery that they do not even deign to yield to the expertise of physicians would perhaps require, in their own right, the sole authority from above, to which nothing is resistant, all things being passable and easily accomplished. Leprosy is an incurable disease. Therefore, that things among humans that are despaired of, and things impossible for us, are possible for Him, and that nothing at all is insurmountable, the God of all made known by healing Moses' hand when it had become leprous, so that those who are called, that is, those of the blood of Israel, might learn from this that even if they were in a calamity difficult to escape, subjected to the wickedness of the Egyptians and suffering as if from a final disease—slavery under them—yet the physician is resourceful, knowing and able to easily overcome even the most stubborn affections, and this without toil and in no long time. For as soon as Moses put his hand into his bosom, he was freed from the disease. But the matter also hinted at something else for us, as I think.","structure":"narrative","commentary":[{"unit":"term","kind":"term","basis":"text","lemma":"εὐήνιον","severity":"info","text":"The term εὐήνιον (from εὐήνιος, 'easily guided, docile') is rare in patristic Greek; Cyril uses it to contrast the recalcitrance of sinners with the divine capacity to tame even the most stubborn.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"scripture","kind":"scripture","basis":"text","lemma":"Εἰσένεγκαι τὴν χεῖρά σου εἰς τὸν κόλπον σου","severity":"info","text":"Cyril paraphrases a narrative from Exodus 4:6-7, where Moses' hand becomes leprous and is healed by God. The biblical text does not mention leprosy but says the hand became 'white as snow'; Cyril interprets this as leprosy.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"background","kind":"background","basis":"text","lemma":"λέπρα","severity":"info","text":"In late antique medicine, leprosy (λέπρα) was considered incurable and often associated with divine punishment. Cyril leverages this to argue that only God can heal what human physicians cannot, reinforcing the theme of divine omnipotence.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"reception","kind":"reception","basis":"text","lemma":"οἱ κεκλημένοι","severity":"info","text":"Cyril glosses 'those who are called' (οἱ κεκλημένοι) as 'those of the blood of Israel,' linking the healing of Moses' hand to the typological promise of deliverance from Egyptian bondage. This reflects Cyril's anti-Jewish polemic and his typological exegesis.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"structure","kind":"structure","basis":"text","lemma":"γ.","severity":"info","text":"The gamma (γ.) marks the third section of the commentary on this passage, following a numbered sequence typical of Cyril's Glaphyra. It introduces a new narrative unit within the broader typological exposition.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"caution","kind":"caution","basis":"text","lemma":"Ὑπῃνίττετο δέ τι ἕτερον","severity":"caution","text":"Cyril signals that the episode 'hinted at something else' (ὑπῃνίττετο δέ τι ἕτερον), but he does not specify what. This may refer to a Christological or sacramental interpretation that is left implicit, possibly due to the fragmentary nature of the passage.","cites":[],"named_sources":[],"dropped_cites":[]}],"ambiguities":["The Coptic text is not present; the Greek is the source. The phrase 'κέκληνται γὰρ οἱ τοιοῦτοι μόλις εἰς τὸ εὐήνιον' is ambiguous: it may refer to the wicked being 'barely called to docility' or 'barely called to the easy yoke.' The English draft takes the former reading."],"confidence":"high","notes":[]},{"i":445,"ref":"p445","source":"Μακροὺς γὰρ ἐν Αἰγύπτῳ τρίβοντες χρόνους οἱ ἐξ Ἰσραὴλ, ἐξέθορον μὲν τῆς ἄνωθεν καὶ ἐκ πατέρων αὐτοῖς ἐντριβοῦς ἐπιεικείας, ἔθεσί τε μᾶλλον τοῖς ἐπιχωρίοις ἐνιζηκότες, καὶ βαθύνοντες λίαν εἰς κάθεσιν, κατὰ τὴν τοῦ προφήτου φωνήν· Λελατρεύκασι μὲν τῇ κτίσει, παρὰ τὸν κτίσαντα. Κατωλισθήκασι δὲ καὶ εἰς πᾶν εἶδος ἀκαθαρσίας, μονονουχὶ δὲ τεθνεῶτα λοιπὸν καὶ ἀπεψυγμένον ἐσχήκασι νοῦν. Ἀκαθαρσίας γὰρ καὶ νεκρότητος σημεῖον ἡ λέπρα. Μεμυσταγώγηκε δὲ διὰ τοῦ θαύματος, ὡς εἰ παραδέξοιτο Θεὸς αὐτοὺς, μονονουχὶ δὲ καὶ ἐγκολπώσοιτο πάλιν, οὐ δυσαπότρεπτον ἕξουσι τὴν ἀκαθαρσίαν, διακρούσονται δὲ καὶ μάλα ῥᾳδίως τὸν ἐκ τῆς νοητῆς νεκρότητος μολυσμόν. Καὶ οὑτωσὶ μὲν ἡμῖν ὁ ἔν γε τούτῳ λόγος. Ὅτι δὲ τὸ Χριστοῦ μυστήριον ἐσκιαγραφεῖτο πάλιν ὡς ἐν τῇ Μωσέως χειρὶ λελεπρωμένῃ τε καὶ κεκαθαρμένῃ, διειπεῖν πειράσομαι. Οὐκοῦν, ὅτι Πάντα γέγονε δι’ Υἱοῦ, καὶ χωρὶς αὐτοῦ ἐγένετο οὐδὲ ἓν, ὁ θεσπέσιος ἡμῖν εὐαγγελιστὴς Ἰωάννης εὖ μάλα διαμαρτύρεται. Ἐπειδὴ δὲ πρὸς πᾶν ὁτιοῦν ἐνεργὸς ὁ Πατὴρ δι’ αὐτοῦ, ταύτῃτοι καὶ ἡ θεόπνευστος Γραφὴ χεῖρά τε ἡμῖν, βραχίονά τε καὶ δεξιὰν ὀνομάζει τοῦ Πατρὸς τὸν Υἱόν. Καὶ γοῦν ὁ θεσπέσιος Ἡσαΐας, Κύριε, φησὶ, τίς ἐπίστευσε τῇ ἀκοῇ ἡμῶν; καὶ ὁ βραχίων Κυρίου τίνι ἀπεκαλύφθη; Μεμενήκασι γὰρ σκληροὶ καὶ ἐξήνιοι, καὶ πολὺ νοσοῦντες τὸ ἀπειθὲς οἱ τάλανες Ἰουδαῖοι. Καὶ τῷ μὲν λόγῳ Κυρίου καὶ αὐτοὺς ἔφη τοὺς οὐρανοὺς ἐστερεῶσθαι Δαβίδ· διά δέ γε φωνῆς προφητῶν ὁ Θεὸς καὶ Πατὴρ διισχυρίσατο λέγων· Ἐγὼ τῇ χειρί μου ἐστερέωσα τὸν οὐρανόν. Προσπεφώνηκε δὲ καὶ ἑτέροις·","english":"For the Israelites, having spent long years in Egypt, had fallen away from the gentleness that was natural to them from above and from their fathers, and had rather become settled in the local customs, sinking deeply into debasement, according to the word of the prophet: they had served the creation instead of the Creator. And they had slipped into every form of impurity, and had, so to speak, a mind that was dead and chilled. For leprosy is a sign of impurity and deadness. And through the miracle he initiated them, as it were, into the mystery, that if God were to accept them and, so to speak, take them again into his bosom, they would not have an impurity that was hard to turn away, but would very easily shake off the defilement from spiritual deadness. And thus we have the account in this matter. But that the mystery of Christ was again depicted, as in the leprous and then cleansed hand of Moses, I will try to explain. Therefore, that all things came to be through the Son, and without him nothing came to be, the divine evangelist John testifies very well. And since the Father is active in everything whatsoever through him, for this reason inspired Scripture also calls the Son the hand, the arm, and the right hand of the Father. And indeed the divine Isaiah says: \"Lord, who believed our hearing? And to whom was the arm of the Lord revealed?\" For the wretched Jews remained hard and unyielding, and greatly afflicted with disobedience. And David said that even the heavens were fixed by the word of the Lord; and through the voice of the prophets, God the Father affirmed, saying: \"I fixed the heaven with my hand.\" And he also addressed others.","structure":"narrative","commentary":[{"unit":"background","kind":"background","basis":"text","lemma":"Λελατρεύκασι μὲν τῇ κτίσει, παρὰ τὸν κτίσαντα","severity":"info","text":"Cyril alludes to a prophetic critique of idolatry, likely echoing Isaiah or Hosea, where Israel is accused of serving the creation rather than the Creator.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"scripture","kind":"scripture","basis":"text","lemma":"Κύριε, τίς ἐπίστευσε τῇ ἀκοῇ ἡμῶν; καὶ ὁ βραχίων Κυρίου τίνι ἀπεκαλύφθη;","severity":"info","text":"Cyril cites Isaiah (likely Isa 53:1 LXX) to support the identification of the Son as the arm of the Father.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"scripture","kind":"scripture","basis":"text","lemma":"Ἐγὼ τῇ χειρί μου ἐστερέωσα τὸν οὐρανόν","severity":"info","text":"Cyril attributes to God the Father a saying about fixing the heaven with his hand, possibly a paraphrase of Isa 45:12 or a similar prophetic text.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"term","kind":"term","basis":"glossary","lemma":"βραχίων","severity":"info","text":"Cyril uses βραχίων (arm) as a Christological title, interpreting the Father's arm as the Son, a common patristic exegetical move.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"structure","kind":"structure","basis":"text","lemma":"Καὶ οὑτωσὶ μὲν ἡμῖν ὁ ἔν γε τούτῳ λόγος","severity":"info","text":"Cyril marks a transition from the literal interpretation of the leprosy miracle to its Christological typology, using a formulaic summary.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"reception","kind":"reception","basis":"text","lemma":"Μεμυσταγώγηκε","severity":"info","text":"Cyril uses μυσταγωγέω (initiate into the mystery) to describe the pedagogical function of the miracle, a term common in Alexandrian exegesis for spiritual interpretation.","cites":[],"named_sources":[],"dropped_cites":[]}],"ambiguities":["The exact prophetic source for 'they had served the creation instead of the Creator' is not specified; it may be a composite allusion.","The identity of the 'prophet' in the phrase 'according to the word of the prophet' is ambiguous; possibly Isaiah or Hosea."],"confidence":"high","notes":[]},{"i":446,"ref":"p446","source":"Ἐγὼ γὰρ ὁ Θεός σου ὃς ἐνίσχυσά σε, καὶ ἐβοήθησά σοι, καὶ ἠσφαλισάμην σε τῇ δεξιᾷ τῇ δικαίᾳ μου. Χεῖρα δὴ οὖν ἔθος τῇ θεοπνεύστῳ Γραφῇ τὸν Υἱὸν ἀποκαλεῖν. Ὅρα τοίνυν τὴν Μωσέως χεῖρα κρυπτομένην ἐν τῷ κόλπῳ αὐτοῦ, εἶτα πρὸς τὸ ἔξω φερομένην, καὶ ὁρωμένην ἐν λέπρᾳ· καὶ πάλιν εἰσφερομένην ἐν τῷ κόλπῳ αὐτοῦ, καὶ παραχρῆμα τοῦ πάθους ἀπηλλαγμένην. Ἐννοοῦντες δὲ τὸ μυστήριον καὶ τὸν τῆς ἐνανθρωπήσεως τρόπον, ὅπη τε καὶ ὅπως ἂν ἔχῃ καταθρεῖν σπουδάζοντες, τοιοῦτό τι γεγονὸς εὑρήσομεν. Ἦν μὲν γάρ πως ὁ Υἱὸς ἐν τῷ κόλπῳ τοῦ Θεοῦ καὶ Πατρὸς, καὶ δι’ αὐτοῦ τὰ πάντα πεποίηκεν ὁ Πατήρ. Αὐτὸς γάρ ἐστιν ὁ βραχίων ὁ ὑψηλὸς, ἡ πάντα ἰσχύουσα χεὶρ, ἡ ἀξιοθαύμαστος δεξιά. Ἐπειδὴ δὲ τρόπον τινὰ εἰς τὸν ἴδιον ἐκβέβηκεν τόπον, γενόμενος ἄνθρωπος, καὶ τὰς ἀσθενείας ἡμῶν ἔλαβε, κατὰ τὴν τοῦ προφήτου φωνὴν, ἐν ὑπολήψει γέγονε καὶ ἀκαθαρσίᾳ. Ἀκάθαρτος γὰρ ἡ ἀνθρώπου φύσις πρὸς Θεὸν, εἴ γε ἀληθὲς ὅ φησιν ὁ προφήτης Ἡσαΐας, ὅτι Πᾶσα ἡ δικαιοσύνη ἡμῶν, ὡς ῥάκος ἀποκαθημένης. Οὐκοῦν, τό γε ἧκον εἰς ἀνθρώπου φύσιν, ἐν δοκήσει γέγονεν ἀκαθαρσίας, ὁ πάναγνός τε καὶ φῶς ἀπρόσιτον οἰκῶν. Πεπλάνηνται γὰρ οὕτω καὶ οἱ τάλανες Ἰουδαῖοι· τοιγάρτοι καὶ μέθυσον καὶ Σαμαρείτην ὠνόμαζον, καὶ ἐκ πορνείας γεγενημένον, καὶ πρὸς τούτοις ἔτι καὶ ἁμαρτωλόν. Ἔφασκον γάρ που τῷ ἐκ γενετῆς τυφλῷ τεθεραπευμένῳ· Δὸς δόξαν τῷ Θεῷ. Ἡμεῖς οἴδαμεν ὅτι οὗτος ὁ ἄνθρωπος ἁμαρτωλός ἐστιν. Ἀλλ’ οὐκ ἂν, οἶμαι, μωρίας εἰς τοῦτο κατῴχοντό ποτε, ὡς εἴπερ ὄντα Θεὸν κατὰ φύσιν ᾔδεσαν, φάναι τὸ τοιοῦτον, καὶ ἀπύλωτον ἐπ’ αὐτῷ διανοῖξαι στόμα.","english":"For I am your God who strengthened you, and helped you, and secured you with my right hand, my righteous hand. Now, it is customary for the divinely inspired Scripture to call the Son a hand. Observe, then, the hand of Moses hidden in his bosom, then brought forth outside and seen with leprosy, and again brought back into his bosom, and immediately freed from the affliction. And considering the mystery and the manner of the incarnation, and striving to discern where and how it might be, we will find that something of this sort has occurred. For the Son was, in a way, in the bosom of God the Father, and through him the Father has done all things. For he is the high arm, the hand that prevails over all, the admirable right hand. But when he went forth, in a manner, into his own place, becoming man and taking on our weaknesses, according to the voice of the prophet, he came to be in suspicion and uncleanness. For human nature is unclean before God, if indeed what the prophet Isaiah says is true, that all our righteousness is like a rag of a menstruating woman. Therefore, what pertained to human nature came to be in the appearance of uncleanness, for the all-pure one who dwells in inaccessible light. For even the wretched Jews have erred in this way; indeed, they called him a drunkard and a Samaritan, and born of fornication, and in addition to these, also a sinner. For they said somewhere to the man born blind who had been healed, \"Give glory to God. We know that this man is a sinner.\" But they would not, I think, have ever descended to such folly, if they had known that he was God by nature, so as to say such a thing and open their unbridled mouth against him.","structure":"narrative","commentary":[{"unit":"term","kind":"term","basis":"glossary","lemma":"χεῖρα","severity":"info","text":"Cyril interprets 'hand' (χεῖρα) as a standard scriptural type for the Son, a key Christological reading in this passage.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"scripture","kind":"scripture","basis":"text","lemma":"Πᾶσα ἡ δικαιοσύνη ἡμῶν, ὡς ῥάκος ἀποκαθημένης","severity":"info","text":"Cyril cites Isaiah 64:6 (LXX) to argue that human nature is inherently unclean before God, supporting his typology of the Son's incarnation.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"background","kind":"background","basis":"text","lemma":"Ἰουδαῖοι","severity":"info","text":"Cyril refers to Jewish opponents who allegedly called Jesus a drunkard, Samaritan, and sinner, reflecting early Christian polemic against Jewish rejection of Jesus' divinity.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"reception","kind":"reception","basis":"text","lemma":"τῷ ἐκ γενετῆς τυφλῷ τεθεραπευμένῳ","severity":"info","text":"Cyril alludes to the healing of the man born blind (John 9), using it as an example of Jewish slander against Jesus, a common patristic trope.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"structure","kind":"structure","basis":"text","lemma":"Ἐγὼ γὰρ ὁ Θεός σου","severity":"info","text":"The passage opens with a divine speech (Exodus 15:26 LXX), which Cyril recontextualizes as a Christological proof-text for the Son's pre-existence and incarnation.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"caution","kind":"caution","basis":"text","lemma":"ἀπύλωτον","severity":"caution","text":"The Greek text has 'ἀπύλωτον' (unbridled), a hapax legomenon; the English draft renders it as 'unbridled mouth,' but the exact sense is uncertain.","cites":[],"named_sources":[],"dropped_cites":[]}],"ambiguities":["The phrase 'τῷ ἐκ γενετῆς τυφλῷ τεθεραπευμένῳ' could refer to John 9 or a similar tradition; Cyril does not specify the source.","The term 'ἀπύλωτον' is rare and may be a scribal error or variant; the reading 'unbridled' is conjectural."],"confidence":"high","notes":[]},{"i":447,"ref":"p447","source":"Ἀλλ’ ὁ ἐν δοκήσει γεγονὼς ἀκαθαρσίας ὡς ἄνθρωπος, ὅτε τὴν καθ’ ἡμᾶς εὐτεχνεστάτην οἰκονομίαν διάγων, εἰς πέρας ἀνέβη πρὸς τὸν Πατέρα, καὶ ἐν κόλποις γέγονεν αὐτοῦ· τότε δὴ, τότε καὶ αὐτὴν ἀπεκρούσατο τὴν δόκησιν τοῦ γεγενῆσθαι μεθ’ ἡμῶν ἐν νεκρότητι καὶ ἀκαθαρσίᾳ. Δοξολογεῖται δὲ ὡς Θεὸς, δοξολογεῖται παρὰ πάντων ὡς Κύριος, ὡς ἁγίων Ἅγιος, ὡς καταλαμπρύνων τὴν κτίσιν, καὶ τοῖς τῶν ἀνθρώπων πνεύμασι, καὶ μέν τοι τοῖς ἐπὶ γῆς χορηγῶν αὐτὸς τὸ παντὸς δύνασθαι καταθλεῖν τοῦ κατασπιλοῦν ἰσχύοντος. Ὅτι δὲ κατεδέξατο μὲν οἰκονομικῶς δι’ ἡμᾶς ὁ Υἱὸς τὰ ἀνθρώπινα, καὶ γέγονε μὲν ὑπὸ νόμον, κατελογίσθη δὲ καὶ ἐν τοῖς ἀνόμοις, ἀναπεφοίτηκε δὲ πάλιν εἰς τὴν ἔμφυτόν τε καὶ ἐν ἀρχαῖς ἐνοῦσαν αὐτῷ τιμήν τε καὶ δόξαν, πληροφορήσει λέγων αὐτὸς πρὸς τὸν ἐν οὐρανοῖς Πατέρα· Πάτερ, δόξασόν με τῇ δόξῃ, ᾗ εἶχον πρὸ τοῦ τὸν κόσμον εἶναι παρὰ σοί. Ὁρᾷς ὅτι τῶν μεταξὺ παρεισβεβηκότων ἀπαλλακτιᾷ, καὶ οὐκ ἀβούλητον μὲν ἐποιήσατο τὴν μετὰ σαρκὸς οἰκονομίαν, ἠπείγετο δὲ πρὸς τὸ τῆς θεότητος εὐκλεὲς καὶ τὸ πάντα ὑπερανεστηκὸς ἀξίωμα; Διὰ τοῦτο καὶ ὁ μακάριος Παῦλος, Εἴ γε καὶ ἐγνώκαμεν, φησὶν, τὸν κατὰ σάρκα Χριστὸν, ἀλλὰ νῦν οὐκ ἔτι γινώσκομεν. Ἀνεβίω γὰρ ἐκ νεκρῶν, ἀνέθορέ τε πρὸς τὸν Πατέρα μετὰ σαρκός. Ἀλλ’ οὐκέτι, φησὶν, κατὰ σάρκα αὐτὸν γινώσκομεν, τουτέστιν, οὐκ ἔτι ἐν τοῖς πάθεσιν ὄντα τῆς σαρκὸς, πάθεσί τε τοῖς φυσικοῖς καὶ ἀνεγκλήτοις φημί. Πρὸ μὲν γὰρ τοῦ τιμίου σταυροῦ, καὶ πεινῆσαι λέγεται, καὶ καμεῖν ἐκ τῆς ὁδοιπορίας, καὶ περίλυπον γενέσθαι·","english":"But He who was in semblance subject to impurity as a man, when He completed the most excellent economy among us and ascended to the Father and came to be in His bosom, then, indeed, then He also cast off the very semblance of having been with us in deadness and impurity. He is glorified as God, He is glorified by all as Lord, as Holy of Holies, as one who illuminates creation and the spirits of men, and indeed supplies to those on earth the power to trample everything that has the strength to defile. That the Son, for our sake, economically submitted to human things, and came under the law, and was even counted among the lawless, but then returned again to the honor and glory innate and originally present in Him, He Himself will fully confirm by saying to the Father in heaven: Father, glorify me with the glory that I had with you before the world existed. Do you see that He is freed from the intervening intrusions, and that He did not make the economy with flesh unwillingly, but hastened toward the glorious and supremely exalted dignity of divinity? For this reason also the blessed Paul says, Even if we have known Christ according to the flesh, yet now we no longer know Him. For He revived from the dead and sprang up to the Father with flesh. But, he says, we no longer know Him according to the flesh, that is, as still being in the passions of the flesh—I mean the natural and blameless passions. For before the precious cross, He is said to have hungered, to have wearied from travel, and to have become very sorrowful.","structure":"narrative","commentary":[{"unit":"sense","kind":"sense","basis":"text","lemma":"Ἀλλ’ ὁ ἐν δοκήσει γεγονὼς ἀκαθαρσίας","severity":"info","text":"Cyril argues that Christ's impurity was only apparent (ἐν δοκήσει), a temporary concession to the economy, not a real state.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"scripture","kind":"scripture","basis":"text","lemma":"Πάτερ, δόξασόν με τῇ δόξῃ, ᾗ εἶχον πρὸ τοῦ τὸν κόσμον εἶναι παρὰ σοί","severity":"info","text":"Cyril attributes to Christ a petition to the Father for pre-incarnate glory; this is not a canonical verse but a paraphrase of Johannine themes (cf. John 17:1-5).","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"scripture","kind":"scripture","basis":"text","lemma":"Εἴ γε καὶ ἐγνώκαμεν, φησὶν, τὸν κατὰ σάρκα Χριστὸν, ἀλλὰ νῦν οὐκ ἔτι γινώσκομεν","severity":"info","text":"Cyril cites Paul (cf. 2 Cor 5:16? or a lost variant) to argue that post-resurrection Christ is no longer known 'according to the flesh'.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"background","kind":"background","basis":"text","lemma":"οἰκονομίαν","severity":"info","text":"The term 'economy' (οἰκονομία) is central to Cyril's Christology, denoting the divine plan of incarnation and salvation, including Christ's voluntary submission to human limitations.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"term","kind":"term","basis":"glossary","lemma":"δόκησις","severity":"info","text":"Δόκησις ('semblance') is a key term in Cyril's anti-docetic polemic: Christ's impurity was only apparent, not real, preserving his divine purity.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"reception","kind":"reception","basis":"text","lemma":"Πάτερ, δόξασόν με τῇ δόξῃ","severity":"info","text":"This non-canonical saying appears in Cyril's Glaphyra and may reflect a lost apocryphal tradition or a liturgical formula; it is not attested elsewhere in patristic sources.","cites":[],"named_sources":[],"dropped_cites":[]}],"ambiguities":["The source of the saying 'Father, glorify me with the glory I had before the world existed' is unclear; it may be a paraphrase or a lost tradition.","The Pauline citation is not verbatim from the canonical epistles; Cyril may be quoting from memory or a variant text."],"confidence":"high","notes":[]},{"i":448,"ref":"p448","source":"καὶ αὐτὸν δὲ τὸν ἐπὶ ξύλου δι’ ἡμᾶς ἀνατλῆναι θάνατον, ἀλλὰ νῦν, οὐκ ἐν τούτοις ὅντα γινώσκομεν. Ἅπαξ γὰρ ἀποθανὼν, οὐκ ἔτι ἀποθνήσκει. Ἄφθαρτος γὰρ ὁ Χριστὸς, ζωὴ κατὰ φύσιν καὶ ζωῆς χορηγὸς, ὅτι καὶ ἐκ ζωῆς πέφηνε τοῦ Πατρός.\n\nδ. Μετὰ δέ γε τὸ ἐπὶ τῇ λεπρώσῃ χειρὶ παραδόξως τετελεσμένον, καὶ τρίτῳ σημείῳ καθίστησι βεβαιοτέρους. Ἔφη γὰρ πάλιν· Ἐὰν δὲ μὴ πιστεύσωσί σοι τοῖς δυσὶ σημείοις τούτοις, μηδὲ εἰσακούσωσι τῆς φωνῆς σου, λήψῃ ἀπὸ τοῦ ὕδατος τοῦ ποταμοῦ, καὶ ἐκχεεῖς ἐπὶ τὸ ξηρόν· καὶ ἔσται τὸ ὕδωρ, ὃ ἐὰν λάβῃς ἀπὸ τοῦ ποταμοῦ, αἷμα ἐπὶ τοῦ ξηροῦ. Ἄθρει δὴ οὗν πάλιν τὴν τῶν Ἰουδαίων ἀπείθειαν προεγνωσμένην. Μελληταὶ γὰρ ἀείπερ καὶ βραδεῖς εἰς σύνεσιν, καὶ δυσμετακόμιστοι πρὸς ἀλήθειαν. Ἠπειθήκασι γὰρ τῷ τῆς ἐνανθρωπήσεως τρόπῳ, καὶ τοῖς διὰ μέσου παραδόξως τετελεσμένοις. Ὀψὲ δὲ καὶ μόλις τῷ τελευταίῳ σημείῳ πεπιστεύκασιν, εἰ καὶ μὴ πάντες τυχὸν, ἀλλ’ οὖν τὸ κατάλειμμα τὸ κατ’ ἐκλογὴν χάριτος, ὡς μακάριος γράφει Παῦλος. Καὶ τί τὸ τελευταῖον σημεῖον; Ὁ ἐπὶ ξύλου θάνατος, καὶ ἡ τῷ θανάτῳ παρεζευγμένη καὶ γείτων εὐθὺς ἀναβίωσις τοῦ Χριστοῦ. Ὅτι δὲ σημεῖον δέδοται τοῖς υἱοῖς Ἰσραὴλ τοῦ Σωτῆρος ὁ θάνατος, καὶ αὐτὸ τὸ μέγα καὶ ἀξιάγαστον τῆς ἐκ νεκρῶν ἀναστάσεως μυστήριον, σαφὲς ἂν γένοιτο δι’ αὐτῶν τοῦ Σωτῆρος ῥημάτων. Προσῄεσαν μὲν γὰρ οἱ Φαρισαῖοί ποτε μετὰ μυρίων ὅσων σημείων ἐπίδειξιν, εἰρωνευόμενοί τε καὶ λέγοντες· Διδάσκαλε, θέλομεν ἀπὸ σοῦ σημεῖον ἰδεῖν. Ὁ δὲ πρὸς αὐτούς·","english":"And we know that He endured death on the cross for our sake, but now we recognize that He is not in that state. For having died once, He dies no more. For Christ is incorruptible, life by nature and giver of life, because He has come forth from the life of the Father.\n\n4. After the miracle accomplished on the leprous hand, He makes them more certain by a third sign. For He said again: \"If they do not believe you with these two signs, nor listen to your voice, you shall take water from the river and pour it on the dry land; and the water which you take from the river shall become blood on the dry land.\" Observe again the foreknown disobedience of the Jews. For they are always slow and sluggish in understanding, and hard to move toward the truth. For they disobeyed the manner of the incarnation and the miracles accomplished in the interim. Late and with difficulty they believed the final sign, even if not all perhaps, but the remnant chosen by grace, as the blessed Paul writes. And what is the final sign? The death on the cross, and the resurrection of Christ immediately joined and neighboring to death. That the death of the Savior and the great and admirable mystery of the resurrection from the dead have been given as a sign to the sons of Israel would become clear from the words of the Savior Himself. For the Pharisees once approached with a display of countless signs, mocking and saying: \"Teacher, we wish to see a sign from you.\" And He said to them:","structure":"narrative","commentary":[{"unit":"sense","kind":"sense","basis":"text","lemma":"Ἄθρει δὴ οὖν πάλιν τὴν τῶν Ἰουδαίων ἀπείθειαν προεγνωσμένην","severity":"info","text":"Cyril interprets the third sign as a type of Christ's death and resurrection, and the Jews' disbelief as prefigured disobedience.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"scripture","kind":"scripture","basis":"text","lemma":"Ἐὰν δὲ μὴ πιστεύσωσί σοι τοῖς δυσὶ σημείοις τούτοις, μηδὲ εἰσακούσωσι τῆς φωνῆς σου, λήψῃ ἀπὸ τοῦ ὕδατος τοῦ ποταμοῦ, καὶ ἐκχεεῖς ἐπὶ τὸ ξηρόν· καὶ ἔσται τὸ ὕδω","severity":"info","text":"This is a paraphrase of Exodus 4:9 (LXX), where Moses turns Nile water to blood as a sign to the Israelites.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"scripture","kind":"scripture","basis":"text","lemma":"ὡς μακάριος γράφει Παῦλος","severity":"info","text":"Cyril alludes to Paul's concept of a remnant chosen by grace, likely Romans 11:5 or 1 Corinthians 1:9.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"background","kind":"background","basis":"text","lemma":"Προσῄεσαν μὲν γὰρ οἱ Φαρισαῖοί ποτε μετὰ μυρίων ὅσων σημείων ἐπίδειξιν, εἰρωνευόμενοί τε καὶ λέγοντες· Διδάσκαλε, θέλομεν ἀπὸ σοῦ σημεῖον ἰδεῖν","severity":"info","text":"This scene is not in the canonical Gospels; Cyril may be drawing on apocryphal tradition or a lost source to illustrate Jewish disbelief.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"structure","kind":"structure","basis":"text","lemma":"δ. Μετὰ δέ γε τὸ ἐπὶ τῇ λεπρώσῃ χειρὶ παραδόξως τετελεσμένον, καὶ τρίτῳ σημείῳ καθίστησι βεβαιοτέρους","severity":"info","text":"Cyril numbers this as the fourth section (δ.) of his commentary, linking the third sign to the previous leprous hand miracle.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"reception","kind":"reception","basis":"text","lemma":"Ὁ ἐπὶ ξύλου θάνατος, καὶ ἡ τῷ θανάτῳ παρεζευγμένη καὶ γείτων εὐθὺς ἀναβίωσις τοῦ Χριστοῦ","severity":"info","text":"Cyril reads Christ's death and resurrection as the final sign for Israel, a typological interpretation common in Alexandrian exegesis.","cites":[],"named_sources":[],"dropped_cites":[]}],"ambiguities":["The source of the Pharisees' request for a sign is unclear; it may be a non-canonical tradition or Cyril's invention.","The phrase 'τὸ κατάλειμμα τὸ κατ’ ἐκλογὴν χάριτος' could refer to a specific Pauline passage, but the exact reference is ambiguous."],"confidence":"high","notes":[]},{"i":449,"ref":"p449","source":"Γενεὰ πονηρὰ καὶ μοιχαλὶς σημεῖον ἐπιζητεῖ, καὶ σημεῖον οὐ δοθήσεται αὐτῇ, εἰ μὴ τὸ σημεῖον Ἰωνᾶ τοῦ προφήτου. Ὥσπερ γὰρ ἦν Ἰωνᾶς ἐν τῇ κοιλίᾳ τοῦ κήτους τρεῖς ἡμέρας καὶ τρεῖς νύκτας, οὕτως ἔσται ὁ Υἱὸς τοῦ ἀνθρώπου ἐν τῇ καρδίᾳ τῆς γῆς, τρεῖς ἡμέρας καὶ τρεῖς νύκτας. Κεκέρδακε δὲ ὅτι πολλοὺς ἐξ Ἰουδαίων οὐχὶ δὴ μόνον, ἀλλὰ καὶ ἐξ ἐθνῶν ὁ τοῦ Ἐμμανουὴλ θάνατος, ἀταλαίπωρον ἰδεῖν. Ἔφη γὰρ πάλιν, ποτὲ μὲν, ὅτι Ὅταν ὑψωθῶ ἐκ τῆς γῆς, πάντα ἑλκύσω πρὸς ἐμαυτὸν, ποτὲ δὲ αὖ, Ἀμὴν, ἀμὴν λέγω ὑμῖν, ἐὰν μὴ ὁ κόκκος τοῦ σίτου πεσὼν εἰς τὴν γῆν ἀποθάνῃ, αὐτὸς μόνος μένει· ἐὰν δὲ ἀποθάνῃ, πολὺν καρπὸν φέρει. Ὁρᾷς ὅπως δι’ ἐναργοῦς παραδείγματος ὑπέδειξεν ἡμῖν τὸν ἐκ τοῦ θανάτου καρπόν; Ἦν οὖν ἄρα τὸ λοῖσθον ἡμῖν σημεῖον, τοῦ Σωτῆρος οἱ λόγοι, ἐφ’ ᾧ καὶ ἡ πίστις οὐχὶ μόνων τῶν ἐξ Ἰσραὴλ, ἀλλὰ καὶ αὐτῶν, ὡς ἔφην, τῶν ἐκ τῆς ἑτέρας πληθύος, φημὶ δὲ τῆς ἐξ ἐθνῶν. Τίνα οὖν δὴ τρόπον αὐτὸ δὴ τοῦτο κατεσημαίνετο; Λήψῃ, φησὶν, ἀπὸ τοῦ ὕδατος τοῦ ποταμοῦ, καὶ ἐκχεεῖς ἐπὶ τὸ ξηρόν· καὶ ἔσται τὸ ὕδωρ, ὃ ἐὰν λάβῃς ἀπὸ τοῦ ποταμοῦ, αἷμα ἐπὶ τοῦ ξηροῦ. Ζωῆς μὲν γὰρ τύπος ἤτοι σημεῖον τὸ ὕδωρ· καὶ γάρ ἐστιν ἀληθῶς ἀναγκαῖον εἰς τοῦτο, καὶ χρειωδέστερον τοῖς ἐπὶ γῆς. Οὐκοῦν, οἷάπερ ἐκ ποταμοῦ, τοῦ ζωογονοῦντος τὰ πάντα Πατρὸς, ζωὴ αὐτὸς ἐξέφυ κατὰ ἀλήθειαν ὁ Υἱός. Ὥσπερ γάρ ἐστι φῶς ἐκ φωτὸς, οὕτω καὶ ζωὴ ἐκ ζωῆς. Ὅτι δὴ οὐκ ἔξω ὑποστὰς ἀλλ’ ἐξ αὐτοῦ κατὰ φύσιν ἐστὶ τοῦ Θεοῦ καὶ Πατρὸς, ἐδιδάσκετο Μωσῆς· οὐδὲν δὲ ἧττον καὶ ἡμεῖς αὐτοί. Λήψῃ γὰρ, φησὶν, ἀπὸ τοῦ ὕδατος τοῦ ποταμοῦ.","english":"A wicked and adulterous generation seeks a sign, and a sign will not be given to it, except the sign of the prophet Jonah. For just as Jonah was in the belly of the whale for three days and three nights, so the Son of Man will be in the heart of the earth for three days and three nights. And it has gained that the death of Emmanuel has drawn many, not only from the Jews, but also from the Gentiles, to see without difficulty. For he said again, at one time, \"When I am lifted up from the earth, I will draw everything to myself,\" and at another time, \"Truly, truly I say to you, unless the grain of wheat falls into the earth and dies, it remains alone; but if it dies, it bears much fruit.\" Do you see how through a clear example he indicated to us the fruit from death? Therefore, the final sign for us was the words of the Savior, on which the faith rests not only of those from Israel, but also, as I said, of those from the other multitude, I mean from the Gentiles. In what manner, then, was this very thing signified? \"You will take,\" he says, \"from the water of the river, and you will pour it onto the dry land; and the water which you take from the river will be blood on the dry land.\" For water is a type or sign of life; and indeed it is truly necessary for this, and more useful for those on earth. Therefore, just as from a river, the Father who gives life to all things, the Son himself truly grew forth as life. For just as light is from light, so also life is from life. That he subsists not externally but from God the Father himself by nature, Moses was taught; and no less we ourselves. \"For you will take,\" he says, \"from the water of the river.","structure":"narrative","commentary":[{"unit":"scripture","kind":"scripture","basis":"text","lemma":"Ἰωνᾶς","severity":"info","text":"Cyril alludes to Jonah 1:17 (LXX) and Matthew 12:40, where Jesus compares his three days in the tomb to Jonah’s three days in the whale.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"scripture","kind":"scripture","basis":"text","lemma":"κόκκος τοῦ σίτου","severity":"info","text":"The saying about the grain of wheat dying to bear fruit is not a direct Gospel quotation but a paraphrase of John 12:24 or a similar dominical logion, used typologically.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"term","kind":"term","basis":"glossary","lemma":"σημεῖον","severity":"info","text":"σημεῖον here means both 'sign' (as in a miraculous proof) and 'type' (as in Jonah’s story prefiguring Christ’s resurrection). Cyril plays on this double sense.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"background","kind":"background","basis":"text","lemma":"ὕδωρ … αἷμα","severity":"info","text":"The transformation of water into blood on dry land is a non-biblical miracle, likely from a lost apocryphal tradition or a haggadic elaboration of Moses’ rod turning the Nile to blood (Exodus 7:20–21).","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"structure","kind":"structure","basis":"text","lemma":"τὸ λοῖσθον … σημεῖον","severity":"info","text":"Cyril structures the passage as a series of three signs: Jonah’s sign, the grain of wheat, and the water-into-blood miracle. The third is called 'the final sign' and is the climax.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"reception","kind":"reception","basis":"text","lemma":"ζωὴ ἐκ ζωῆς","severity":"info","text":"The phrase 'life from life' echoes the Nicene Creed’s 'light from light' (φῶς ἐκ φωτός) and reinforces Cyril’s anti-Arian insistence on the Son’s consubstantial generation from the Father.","cites":[],"named_sources":[],"dropped_cites":[]}],"ambiguities":["The source of the water-into-blood miracle is unclear; it may be a lost apocryphon or a rabbinic tradition. The reading here treats it as a non-biblical typological addition by Cyril."],"confidence":"high","notes":[]},{"i":450,"ref":"p450","source":"Εἶτα τοῦτο ἐκχεῖν εἰς γῆν ἐπετάττετο. Τοῦτο δέ ἐστιν, αἰνιγματωδῶς, τῆς ἐνανθρωπήσεως τὸ μυστήριον. Ζωὴ γὰρ ὑπάρχων ὁ Μονογενὴς, καὶ ὡς ἐκ ζωῆς τοῦ Θεοῦ καὶ Πατρὸς ἀποῤῥύτως γεγεννημένος, ἀνεμίχθη τρόπον τινὰ τῇ ἐκ γῆς ἀνθρωπότητι, καθάπερ ἀμέλει τὸ ὕδωρ τῇ γῇ. Κατῴκηκε γὰρ ἐν Χριστῷ πᾶν τὸ πλήρωμα τῆς θεότητος σωματικῶς· μονονουχὶ δὲ τῇ ἀνθρωπείᾳ συνενήνεκται φύσει, καὶ ὡς οὐκ ἂν δύναιτό τις νοεῖν ἢ φράσαι· πλὴν εἰς αἷμα μετεποιήθη τὸ ὕδωρ, Ἡ γὰρ κατὰ φύσιν ζωὴ, τουτέστιν, ὁ ἐκ Θεοῦ Πατρὸς Λόγος, καθ’ ἕνωσιν οἰκονομικὴν, τὴν ὡς πρὸς σάρκα φημὶ, ἤτοι πρὸς ὁλόκληρον ἀνθρωπότητα καὶ φύσιν τὴν καθ’ ἡμᾶς, καὶ ἐν δοκήσει γέγονε τοῦ καὶ αὐτὸν ἀνατλῆναι τὸν θάνατον. Φαμὲν γὰρ ὅτι καὶ ἀπέθανεν ὑπὲρ ἡμῶν, οὐκ εἰς ἰδίαν φύσιν τοῦτο αὐτὸς παθὼν (τεθναίη γὰρ αὐτὸς οὐδαμῶς, ζωὴ ὑπάρχων), ἀλλὰ τὸν τῆς ἰδίας σαρκὸς οἰκειούμενος θάνατον. Ἄθρει γὰρ ὅπως, εἰ μὴ ἐξέχεεν ὁ Μωσῆς τὸ ὕδωρ εἰς τὴν γῆν, οὐ μετεποιήθη εἰς αἷμα· ὅπερ ἐστὶν ἐναργὲς θανάτου σημεῖον. Ἔξω μὲν γὰρ τῆς σαρκὸς νοούμενος ὁ ἐκ Θεοῦ Λόγος, ζωὴ καὶ ζωοποιός ἐστιν. Ἐπειδὴ δὲ κατῴκηκεν ἐν σαρκὶ, τότε δὴ, τότε καὶ τεθνάναι λέγουσι κατὰ τὸ ἀνθρώπινον. Τοῦτο δὴ λοιπὸν τὸ ἐξαίσιόν ἐστι καὶ διαφανὲς σημεῖον, δι’ οὗ καὶ σεσαγήνευται μὲν εἰς πίστιν τὸ κατάλειμμα τοῦ Ἰσραὴλ, συνεισκέκληται δὲ καὶ αὐτὴ τῶν ἐθνῶν ἡ πληθύς. Τίς γὰρ οὐκ ἂν μεταθεῖτο πρὸς εὐπείθειαν, ἀτονήσαντα βλέπων τὸν πάλαι δεινὸν καὶ δυσάντητον τοῖς ἐπὶ γῆς θάνατον, καὶ κατηργημένην τὴν φθορὰν, καὶ εἰς ἐλπίδα ζωῆς τῆς ἀτελευτήτου τὴν ἀνθρώπου φύσιν ἀνηνεγμένην;","english":"Then this was commanded to be poured out onto the earth. This is, in a riddling manner, the mystery of the incarnation. For the Only-begotten, being life, and having been born from God the Father as from life in a flowing manner, was in a way mixed with humanity from the earth, just as water is with the earth. For the whole fullness of the divinity dwelt bodily in Christ; it was almost brought together with human nature, in a way that one could not conceive or express. Yet the water was changed into blood. For life by nature, that is, the Word from God the Father, by an economic union—I mean with flesh, or with the whole humanity and nature like ours—came even to the point of enduring death itself. For we say that he died for us, not that he himself suffered this in his own nature (for he could never die, being life), but that he appropriated the death of his own flesh. Observe how, if Moses had not poured the water onto the earth, it would not have been changed into blood, which is a clear sign of death. For the Word from God, conceived outside the flesh, is life and life-giving. But when he dwelt in flesh, then indeed they say he died according to the human aspect. This then is the extraordinary and clear sign, by which the remnant of Israel has been caught into faith, and the multitude of the nations has also been summoned. For who would not be converted to obedience, seeing death, once terrible and grievous to those on earth, weakened, and corruption abolished, and human nature raised to the hope of unending life?","structure":"narrative","commentary":[{"unit":"sense","kind":"sense","basis":"text","lemma":"τοῦτο ἐκχεῖν εἰς γῆν","severity":"info","text":"Cyril interprets the pouring of water onto earth as a type of the incarnation, where the Word (life) is mixed with humanity (earth).","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"term","kind":"term","basis":"glossary","lemma":"αἰνιγματωδῶς","severity":"info","text":"The adverb 'αἰνιγματωδῶς' (in a riddling manner) signals Cyril's typological exegesis, where the Mosaic act conceals a deeper Christological mystery.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"scripture","kind":"scripture","basis":"text","lemma":"εἰς αἷμα μετεποιήθη τὸ ὕδωρ","severity":"info","text":"Cyril alludes to Moses turning water into blood (Exodus 7:20-21), interpreting it as a type of Christ's death, a sign of the Eucharist and sacrifice.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"background","kind":"background","basis":"text","lemma":"οἰκονομικὴν","severity":"info","text":"The term 'οἰκονομικὴν' (economic) refers to the divine economy, a key concept in Cyril's Christology: the Word's union with flesh is an act of salvific dispensation.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"reception","kind":"reception","basis":"text","lemma":"σεσαγήνευται","severity":"info","text":"Cyril claims the sign of Christ's death 'caught' the remnant of Israel and summoned the Gentiles, reflecting a common patristic view of the cross as universal attractor.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"caution","kind":"caution","basis":"text","lemma":"ἀποῤῥύτως","severity":"caution","text":"The adverb 'ἀποῤῥύτως' (in a flowing manner) is rare; it may be a scribal variant or neologism. The sense is clear: the Word is born from God as from a source.","cites":[],"named_sources":[],"dropped_cites":[]}],"ambiguities":["The phrase 'εἰς αἷμα μετεποιήθη τὸ ὕδωρ' could refer to the Eucharist or to the Mosaic miracle; Cyril uses it typologically for Christ's death.","The term 'ἀποῤῥύτως' is uncertain in spelling and may be a scribal error for 'ἀπορρύτως'."],"confidence":"high","notes":[]},{"i":451,"ref":"p451","source":"Ὥσπερ γὰρ συναπεθάνομεν τῷ Ἀδὰμ, οὕτω συνεγηγέρμεθα τῷ Χριστῷ, καὶ μαρτυρήσει γράφων ἡμῖν ὁ θεσπέσιος Παῦλος· Ὥσπερ γὰρ ἐν τῷ Ἀδὰμ πάντες ἀποθνήσκομεν, οὕτω καὶ ἐν τῷ Χριστῷ πάντες ζωοποιησόμεθα. Ἐξεπρίατο γὰρ ἡμᾶς τῷ ἰδίῳ αἵματι, καὶ τῆς ἁπάντων ζωῆς ἀντάλλαγμα τὴν ἑαυτοῦ ζωὴν ἐποιήσατο.\n\nε. Ἀλλὰ καίτοι τῶν οὕτω σεπτῶν τερατουργημάτων ἐκπεπερασμένων, ἀλύει Μωσῆς, ἡττᾶται δειλίας, οὔπω τεθάῤῥηκε τὴν ἀποστολήν. Ἰέναι δὴ ὅτι προσήκει πρὸς Φαραὼ Θεοῦ προστάττοντος, διαγγελοῦντα σαφῶς ἀνεῖναι τὸν Ἰσραὴλ, θύσοντά μοι κατὰ τὴν ἔρημον· καταπέφρικε μὲν τὸ χρῆμα οὐ μετρίως, προσφέρει τε λέγων ἀναφανδὸν, ὡς εἴη μὲν ὁμολογουμένως ὀλίγος εἰς λόγους, καὶ παράσημον ἔχει τὴν γλῶτταν· Οὐ γὰρ εὔλαλός εἰμι πρὸ τῆς χθὲς, οὐδὲ πρὸ τῆς τρίτης ἡμέρας, οὐδ’ ἀφ’ οὗ ἤρξω λαλεῖν τῷ θεράποντί σου, ἰσχνόφωνος καὶ βραδύγλωσσος ἐγώ εἰμι. Ὅτι δὴ καὶ ἀνικάνως ἔχει πρὸς λύτρωσιν τῶν ὑποδουλείων ζυγῶν, διεβεβαιοῦτο σαφῶς, ἔφασκέ τε· Δέομαι, Κύριε, προχείρισαι ἄλλον δυνάμενον, ὃν ἀποστελεῖς. Χαριεῖσθαι δὲ καὶ γλῶτταν αὐτῷ καὶ στόμα κατευρύνειν ὑπισχνουμένου Θεοῦ, καὶ ὡς αὐτὸς εἴη λέγοντος ὁ σοφίας καὶ λόγου δοτὴρ, μακροτέραν ἐποιεῖτο τὴν παραίτησιν, ἕτερον χρῆναι λέγων ἀναδείκνυσθαι τὸν δυνάμενον. Προσκρούει δὴ οὖν ταύτῃ Θεῷ. Καὶ θυμωθεὶς γὰρ, φησὶν, ὀργῇ Κύριος ἐπὶ Μωσῆν εἶπεν· Οὐκ ἰδοὺ Ἀαρὼν ὁ ἀδελφός σου ὁ Λευΐτης; Ἐπίσταμαι ὅτι λαλῶν λαλήσει αὐτός σοι. Καὶ πρός γε τοῦτό φησιν, ὅτι Αὐτὸς ἔσται σου στόμα· σὺ δὲ αὐτῷ ἔσῃ τὰ πρὸς τὸν Θεόν.","english":"For just as we died together with Adam, so we have been raised together with Christ, and the divine Paul will bear witness writing to us: For just as in Adam we all die, so also in Christ we shall all be given life. For he ransomed us with his own blood, and made his own life the exchange for the life of all.\n\n5. But even though such august wonders had been accomplished, Moses was distressed, overcome by timidity, and had not yet taken courage for the mission. For when it was necessary to go to Pharaoh at God's command, clearly announcing to release Israel, that they might sacrifice to me in the wilderness, he shuddered at the matter not moderately, and he speaks openly, saying that he was admittedly poor in speech and had a defective tongue: For I am not eloquent from yesterday, nor from the day before, nor from the time you began to speak to your servant; I am weak-voiced and slow-tongued. And that he was also incapable of the deliverance from the yokes of bondage, he clearly insisted, and said: I beg you, Lord, appoint another who is able, whom you will send. And when God promised to grant him both tongue and to broaden his mouth, and said that he himself was the giver of wisdom and speech, he made his refusal longer, saying that another who was able must be designated. So then he offends God by this. And being angered, it says, the Lord in wrath said to Moses: Is not Aaron your brother the Levite? I know that he himself will speak when speaking to you. And to this he says: He will be your mouth; you will be to him the one for matters concerning God.","structure":"narrative","commentary":[{"unit":"scripture","kind":"scripture","basis":"text","lemma":"Ὥσπερ γὰρ ἐν τῷ Ἀδὰμ πάντες ἀποθνήσκομεν, οὕτω καὶ ἐν τῷ Χριστῷ πάντες ζωοποιησόμεθα","severity":"info","text":"Cyril paraphrases Romans 5:12 (or a similar Pauline formulation) to link Adam and Christ typologically.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"term","kind":"term","basis":"text","lemma":"συνεγηγέρμεθα","severity":"info","text":"The verb συνεγηγέρμεθα (perfect passive indicative) means 'we have been raised together', emphasizing the collective resurrection with Christ, a key soteriological point.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"background","kind":"background","basis":"text","lemma":"Ἐξεπρίατο γὰρ ἡμᾶς τῷ ἰδίῳ αἵματι","severity":"info","text":"The ransom metaphor (ἐξεπρίατο) with blood echoes early Christian atonement theology, common in Greek patristic soteriology.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"structure","kind":"structure","basis":"text","lemma":"ε.","severity":"info","text":"The Greek numeral ε' (5) marks a new section, shifting from Pauline typology to the narrative of Moses' reluctance, a common structural device in Cyril's commentary.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"scripture","kind":"scripture","basis":"text","lemma":"Οὐκ ἰδοὺ Ἀαρὼν ὁ ἀδελφός σου ὁ Λευΐτης","severity":"info","text":"Cyril alludes to Exodus 4:14-16, where God appoints Aaron as Moses' spokesman, adapting the biblical dialogue for his typological reading.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"caution","kind":"caution","basis":"text","lemma":"ἰσχνόφωνος καὶ βραδύγλωσσος","severity":"caution","text":"The phrase 'weak-voiced and slow-tongued' is a direct quotation from Exodus 4:10 (LXX), but Cyril's rhetorical expansion may conflate Moses' speech impediment with a broader humility topos.","cites":[],"named_sources":[],"dropped_cites":[]}],"ambiguities":["The Coptic text is not directly cited; the Greek source is used. The transition from the previous passage (incarnation typology) to the Pauline soteriology is abrupt, possibly due to a lacuna or editorial break."],"confidence":"high","notes":[]},{"i":452,"ref":"p452","source":"Ὁρᾷς τὸ βραδύγλωσσον τοῦ λόγου καὶ πάλαι σκιαγραφούμενον ὡς ἔν γε τῷ θεσπεσίῳ Μωσῇ; Οὐ γὰρ ἱκανὸς ὁ νόμος εἰς ἀπαγγελίαν τῶν χρησμῳδημάτων, οὔτε μὴν ἀριστοεπὴς, ἢ εὔγλωττος, εἰς τὸ ἀκριβῆ τοῦ συμφέροντος παραθεῖναι τὴν γνῶσιν, καθάπερ ἀμέλει ὁ Χριστὸς, ὁ ἀληθῶς Λευΐτης, οὗ καὶ εἰς τύπον Ἀαρών. Ὁ μὲν γὰρ νόμος ὁ διὰ Μωσέως, εἰς ἀρχὰς ἀποφέρει μόλις τῶν λογίων τοῦ Θεοῦ, καὶ στοιχεῖόν ἐστι τοῖς νηπίοις εἰσηγητὴς, παιδευτὴς ἀφρόνων, διὰ τύπου καὶ σκιᾶς ἀμυδροτάτην ἡμῖν εἰσκομίζων μόλις τῶν πρακτέων τὴν εἴδησιν. Ὁ δὲ ἀληθῶς ἱκανότατος καὶ μέγας ἡμῶν ἱερεὺς καὶ δυνατὸς εἰς ἀποστολὴν, τουτέστι Χριστὸς, κατασκιασμάτων ἀπηλλαγμένην παρέδειξε τὴν ἀλήθειαν. Οὐ γάρ ἐστι βραδὺς ἢ ὀκνηρὸς τὴν γλῶτταν, ἢ βραχὺς τοὺς λόγους κατὰ Μωσέα, πολὺ δὲ λίαν εὐεπὴς, καὶ μάλιστα ὡς σοφίας Λόγος τοῦ Θεοῦ καὶ Πατρός. Θέα δὲ, πῶς οὐχ ἱκανὸς μὲν ὁ νόμος εἰς τὸ ἐξελέσθαι δουλείας τοὺς ὑπὸ τῷ νοητῷ πράττοντας Φαραὼ, τουτέστι τῷ Σατανᾷ, οὐδ’ ἂν ὠφελῆσαί τι τὴν γῆν ὁ θεσπέσιος Μωσῆς, καίτοι διαφανεστάτην ἐπ’ ἀρεταῖς τὴν δόξαν ἑλὼν, μὴ οὐχὶ συνόντος τε αὐτῷ καὶ ἐπαμύνοντος τοῦ Χριστοῦ. Τοῦτο δ’ ἂν μάθοις ὧδέ τε ἔχειν καὶ ἀψευδῶς εἰρῆσθαι ἀφ’ ἡμῶν διὰ τὸ παρεζεῦχθαι τὸν Ἀαρών. Καὶ διαλέγεται μὲν ὁ Μωσῆς, διατρανοῖ δὲ τὸν λόγον Ἀαρών. Εἰ μὴ γὰρ νοηθείη πνευματικῶς ὁ νόμος, ἀποκαλύπτοντος ἡμῖν τὰ ἐν αὐτῷ τοῦ Χριστοῦ, σκοτεινὸν καὶ ἀσυμφανὲς ἔσται τοῖς ἀκροωμένοις τὸ δηλούμενον. Καὶ γοῦν Ἰουδαῖοι τὸν διερμηνεύοντα τὰ Μωσέως οὐκ ἔχοντες, τουτέστι τὸν Χριστὸν, ἀπομεμενήκασιν ἀμαθεῖς.","english":"You see the slow-tongued nature of the word, even long ago shadowed forth as it were in the inspired Moses? For the law is not sufficient for the proclamation of the oracles, nor is it eloquent or fluent, to set forth the precise knowledge of what is beneficial, as indeed Christ is, the true Levite, of whom Aaron is a type. For the law through Moses barely brings us to the beginnings of the divine utterances, and is an elementary instructor for infants, a teacher of the foolish, introducing to us through type and shadow only the most indistinct knowledge of what must be done. But our truly most sufficient and great priest, and powerful in sending forth, that is Christ, has exhibited the truth freed from shadows. For he is not slow or sluggish in tongue, nor brief in words like Moses, but is very eloquent, and especially as the Word of wisdom of God the Father. And see how the law is not sufficient to free from servitude those who act under the spiritual Pharaoh, that is Satan, nor could the inspired Moses have benefited the land at all, even though he won the most conspicuous glory in virtues, unless Christ were present with him and assisting. And you would learn that this is so and has been truly said by us from the fact that Aaron is joined to him. And Moses speaks, but Aaron makes the word clear. For if the law is not understood spiritually, with Christ revealing to us what is in it, what is signified will be dark and unclear to the hearers. And indeed the Jews, not having the interpreter of Moses' words, that is Christ, have remained ignorant.","structure":"narrative","commentary":[{"unit":"term","kind":"term","basis":"glossary","lemma":"βραδύγλωσσον","severity":"info","text":"Cyril uses βραδύγλωσσον ('slow-tongued') to characterize the Law's inadequacy in expression, contrasting it with Christ's eloquence as the Logos.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"term","kind":"term","basis":"glossary","lemma":"Λευΐτης","severity":"info","text":"Cyril calls Christ the 'true Levite' (Λευΐτης), a typological identification linking Christ to the priestly tribe and to Aaron as his type.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"scripture","kind":"scripture","basis":"text","lemma":"Φαραώ","severity":"info","text":"Cyril interprets Pharaoh as a type of Satan ('τῷ νοητῷ Φαραώ'), a common allegorical reading in patristic exegesis of Exodus.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"background","kind":"background","basis":"background","lemma":"","severity":"info","text":"Cyril's contrast between the Law's insufficiency and Christ's sufficiency reflects a standard Alexandrian typological hermeneutic, where the Old Testament prefigures Christ.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"structure","kind":"structure","basis":"text","lemma":"","severity":"info","text":"The passage moves from a general critique of the Law's obscurity to a specific claim: without Christ as interpreter, the Law remains dark, as shown by Jewish ignorance.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"reception","kind":"reception","basis":"text","lemma":"","severity":"info","text":"Cyril asserts that Jews, lacking Christ as interpreter of Moses, remain ignorant—a polemical claim typical of anti-Jewish rhetoric in patristic literature.","cites":[],"named_sources":[],"dropped_cites":[]}],"ambiguities":["The phrase 'τὸ βραδύγλωσσον τοῦ λόγου' could be read as 'the slow-tongued nature of the word' (referring to the Law) or as 'the slow-tongued nature of speech' (a more abstract sense); the translation takes it as referring to the Law."],"confidence":"high","notes":[]},{"i":453,"ref":"p453","source":"Τοιγάρτοι καὶ ἔφασκεν ὁ θεσπέσιος Παῦλος· Ἄχρι γὰρ τῆς σήμερον ἡμέρας, τὸ αὐτὸ κάλυμμα ἐπὶ τῇ ἀναγνώσει τῆς Παλαιᾶς Διαθήκης μένει μὴ ἀνακαλυπτόμενον, ὅτι ἐν Χριστῷ καταργεῖται. Ἀλλ’ ἕως σήμερον ἡνίκα ἀναγινώσκεται Μωσῆς, κάλυμμα ἐπὶ τὴν καρδίαν αὐτῶν κεῖται. Ἡνίκα δὲ ἐὰν ἐπιστρέψῃ πρὸς Κύριον, περιαιρεῖται τὸ κάλυμμα. Ὁ δὲ Κύριος τὸ πνεῦμά ἐστι, οὗ δὲ τὸ πνεῦμα Κυρίου, ἐκεῖ ἐλευθερία. Ὀρθῶς οὖν ἔφασκεν ὁ τῶν ὅλων Θεὸς πρὸς τὸν ἱεροφάντην Μωσέα περὶ τοῦ Ἀαρὼν, ὅτι Λαλῶν λαλήσει αὐτός σοι, καὶ αὐτὸς ἔσται σου στόμα· σὺ δὲ αὐτῷ τὰ πρὸς τὸν Θεόν. Καὶ οὐ δήπου φαμὲν ὅτι Θεῷ προσεχέστερον καὶ μᾶλλον ἐγγὺς παρὰ τὸν Ἐμμανουὴλ ὁ Μωσῆς. Ὁ μὲν γάρ ἐστιν Υἱὸς καὶ ἐκ Θεοῦ Πατρὸς κατὰ φύσιν, ὁ δὲ μεθ’ ἡμῶν ἐν οἰκέταις, κἂν εἰ καλοῖτο γνήσιος. Δοκεῖ δέ πως γεγενῆσθαι τὰ πρὸς τὸν Θεὸν αὐτῷ. Κεχρημάτικε γὰρ ὑπὸ νόμου ὡς ἄνθρωπος ὁ Χριστὸς, καὶ τετήρηκε τὰ Μωσέως. Περιτέτμηται γὰρ ὀκταήμερος, καὶ τὴν τοῦ διδράχμου συνεισφορὰν ἐποιήσατο, καίτοι κατὰ φύσιν ἐλεύθερος ὢν Υἱός. Ἔφαγε δὲ καὶ τὸ πάσχα, καίτοι πάλιν ὁ αὐτὸς ὢν ὁ ἀμνὸς ὁ ἀληθινὸς ὁ αἴρων τὴν ἁμαρτίαν τοῦ κόσμου. Ταύτῃτοι Μωσῆς μὲν γεγενῆσθαι λέγεται τὰ πρὸς τὸν Θεὸν αὐτῷ. Ὅτι δὲ ἔμελλε καὶ αὐταῖς ἀπειθεῖν ὁ Ἰσραὴλ ταῖς διὰ Χριστοῦ θεοσημείαις, παραδείξειεν ἂν ὁ Μωσῆς, οὐδὲ αὐτοῖς τοῖς θαύμασιν ἀπονέμων τὴν πίστιν. Τοιγάρτοι Μωσέως πρόσωπον τοῖς ἐξ Ἰσραὴλ περιθήσομεν, ὅτε κέκληνται δι’ αὐτοῦ, καὶ τοῖς δι’ αὐτοῦ πεπαιδαγώγηνται νόμοις.","english":"Therefore the divine Paul also said: \"For until this very day, the same veil remains over the reading of the Old Testament, not being removed, because it is abolished in Christ. But until today, when Moses is read, a veil lies upon their heart. But when one turns to the Lord, the veil is removed. And the Lord is the Spirit, and where the Spirit of the Lord is, there is freedom.\" Rightly then did the God of all say to the hierophant Moses concerning Aaron: \"He himself will speak to you, and he will be your mouth; but you will be for him the things toward God.\" And we do not say that Moses is more intimate with God or closer than Emmanuel. For the one is Son and from God the Father by nature, while the other is among us among servants, even if he is called genuine. But it seems that the things toward God have somehow happened for him. For Christ, as a man, was subject to the law and observed the ordinances of Moses. For he was circumcised on the eighth day, and he made the contribution of the two drachmas, although he is by nature a free Son. And he also ate the Passover, although he is again the same, the true lamb who takes away the sin of the world. Thus Moses is said to have had the things toward God happen for him. And that Israel was about to disobey even the divine signs through Christ, Moses would show, not even granting faith to the miracles themselves. Therefore we will place the person of Moses upon those from Israel, when they are called through him, and have been educated through his laws.","structure":"narrative","commentary":[{"unit":"scripture","kind":"scripture","basis":"text","lemma":"Ἄχρι γὰρ τῆς σήμερον ἡμέρας, τὸ αὐτὸ κάλυμμα ἐπὶ τῇ ἀναγνώσει τῆς Παλαιᾶς Διαθήκης μένει μὴ ἀνακαλυπτόμενον, ὅτι ἐν Χριστῷ καταργεῖται","severity":"info","text":"Cyril paraphrases 2 Corinthians 3:14-15, adapting Paul's language about the veil over the Old Testament to his own typological reading.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"scripture","kind":"scripture","basis":"text","lemma":"Λαλῶν λαλήσει αὐτός σοι, καὶ αὐτὸς ἔσται σου στόμα· σὺ δὲ αὐτῷ τὰ πρὸς τὸν Θεόν","severity":"info","text":"Cyril cites Exodus 4:16 (LXX), where God tells Moses that Aaron will speak for him, a key prooftext for Cyril's typology of Aaron as Christ.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"term","kind":"term","basis":"text","lemma":"ἱεροφάντην","severity":"info","text":"Cyril calls Moses 'hierophant' (ἱεροφάντης), a term from mystery cults meaning 'one who reveals sacred things', fitting his typological exegesis.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"background","kind":"background","basis":"text","lemma":"τὴν τοῦ διδράχμου συνεισφορὰν","severity":"info","text":"The 'contribution of the two drachmas' refers to the half-shekel temple tax (Exodus 30:13-15), which Cyril anachronistically applies to Christ's infancy.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"reception","kind":"reception","basis":"text","lemma":"Ὁ δὲ Κύριος τὸ πνεῦμά ἐστι, οὗ δὲ τὸ πνεῦμα Κυρίου, ἐκεῖ ἐλευθερία","severity":"info","text":"Cyril conflates 2 Corinthians 3:17 with a free citation of Galatians or a liturgical formula, linking the Spirit to freedom from the veil.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"caution","kind":"caution","basis":"text","lemma":"Τοιγάρτοι Μωσέως πρόσωπον τοῖς ἐξ Ἰσραὴλ περιθήσομεν","severity":"caution","text":"The phrase 'we will place the person of Moses upon those from Israel' is ambiguous: Cyril may mean he will adopt Moses' persona in exhortation, or that Israel will be made to reenact Moses' role.","cites":[],"named_sources":[],"dropped_cites":[]}],"ambiguities":["The phrase 'τὰ πρὸς τὸν Θεὸν' (the things toward God) is left undefined; Cyril may mean cultic duties or prophetic access.","The identity of 'the Lord' in the Spirit citation is ambiguous: Cyril may be glossing Paul or introducing a Trinitarian point."],"confidence":"high","notes":[]},{"i":454,"ref":"p454","source":"Οὐκοῦν ὅτι μὴ ἱκανὸς ὁ νόμος τοῖς εἰς λύτρωσιν, ἀπόχρη δὲ ἡμῖν εἰς τοῦτο τὸ τίμιον αἷμα τοῦ Χριστοῦ (δι’ αὐτοῦ γὰρ καὶ μόνου νενίκηται ὁ θάνατος), σαφὲς ἂν γένοιτο καὶ μάλα ῥᾳδίως κἀκ τῶνδε δὴ πάλιν.\n\nϛ. Ἀπαίρει γὰρ τῆς Μαδιηναίων ὁ θεσπέσιος Μωσῆς, ἀναλαβὼν τὴν γυναῖκα αὐτοῦ καὶ τὰ παιδία, καὶ καθικνεῖτο λοιπὸν εἰς Αἴγυπτον, ἀποπεραίνων εὖ μάλα τὰ προστεταγμένα παρὰ Θεοῦ. Ἐπειδὴ δὲ ἀφεστήκει λοιπὸν τῆς Αἰγυπτίων οὐ μακρὰν, ἔφη πρὸς αὐτὸν ὁ τῶν ὅλων Θεός· Πορευομένου σου καὶ ἀποστρέφοντος εἰς Αἴγυπτον, ὅρα πάντα τὰ τέρατα ἃ δέδωκα ἐν ταῖς χερσί σου, ποιήσεις αὐτὰ ἐναντίον Φαραώ. Καὶ μεθ’ ἕτερα· Σὺ δὲ ἐρεῖς Φαραώ· Τάδε λέγει Κύριος· Υἱὸς πρωτότοκός μου Ἰσραήλ. Εἶπα δέ σοι· Ἐξαπόστειλον τὸν λαόν μου ἵνα μοι λατρεύσῃ. Σὺ δὲ οὐκ ἐβούλου ἐξαποστεῖλαι αὐτούς· ὅρα οὖν, ἐγὼ ἀποκτενῶ τὸν υἱόν σου τὸν πρωτότοκον. Καὶ ἐγένετο, φησὶν, ἐν τῇ ὁδῷ ἐν τῷ καταλύματι συνήντησεν αὐτῷ ἄγγελος Κυρίου, καὶ ἐζήτει ἀποκτεῖναι αὐτόν. Καὶ λαβοῦσα Σεπφώρα ψῆφον, περιέτεμε τὴν ἀκροβυστίαν τοῦ υἱοῦ αὐτῆς, καὶ προσέπεσε πρὸς τοὺς πόδας αὐτοῦ, καὶ εἶπε· Ἔστη τὸ αἷμα τῆς περιτομῆς τοῦ παιδίου μου. Καὶ ἀπῆλθεν ἀπ’ αὐτῆς, διότι εἶπεν· Ἔστη τὸ αἷμα τῆς περιτομῆς τοῦ παιδίου μου. Ἄγγελος γὰρ ἐν εἴδει τῷ καθ’ ἡμᾶς ἐπέθρωσκέ τε καὶ ἀνελεῖν ἐπεχείρει, δεδυσώπηται δὲ μόλις, περιτεμούσης Σεπφώρας τὸν υἱὸν αὐτῆς, φημὶ δὲ Γηρσὰμ, ὃς ἦν καὶ πρωτότοκος, διερμηνεύεται δὲ καὶ πάροικος. Τίνα οὖν ὁ ὀλοθρευτὴς ἐπεχείρει ἀνελεῖν, σαφῶς οὐ μεμήνυκε Γράμμα τὸ ἱερόν·","english":"Therefore that the law is not sufficient for redemption, but that the precious blood of Christ suffices for this (for through it alone has death been conquered), would become clear and very easily so from these things as well.\n\nFor the inspired Moses departs from the land of the Midianites, taking his wife and children, and then arrives in Egypt, completing well the things commanded by God. But when he was no longer far from the land of the Egyptians, the God of all said to him: \"As you go and return to Egypt, see all the signs which I have placed in your hands; you shall perform them before Pharaoh.\" And after other things: \"But you shall say to Pharaoh: 'Thus says the Lord: My firstborn son is Israel. I told you: Send forth my people so that they may serve me. But you were unwilling to send them forth; see then, I will kill your firstborn son.'\" And it happened, it says, on the road at the lodging place that an angel of the Lord met him and sought to kill him. And Zipporah, taking a stone, circumcised the foreskin of her son, and fell at his feet, and said: \"The blood of my child's circumcision has stopped.\" And he departed from her, because she said: \"The blood of my child's circumcision has stopped.\" For the angel, in a form like ours, was rushing and attempting to slay him, but was barely appeased, Zipporah having circumcised her son, I mean Gershom, who was also the firstborn, and is interpreted as \"sojourner.\" Whom then the destroyer was attempting to slay, the sacred text has not clearly revealed.","structure":"narrative","commentary":[{"unit":"sense","kind":"sense","basis":"text","lemma":"Οὐκοῦν","severity":"info","text":"Cyril uses Οὐκοῦν to draw a logical conclusion from the preceding discussion, asserting the insufficiency of the law for redemption.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"scripture","kind":"scripture","basis":"text","lemma":"Ἐπειδὴ δὲ ἀφεστήκει...","severity":"info","text":"Cyril paraphrases and expands the biblical narrative of Moses' return to Egypt (Exodus 4:18-26), including the angelic attack and Zipporah's circumcision.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"term","kind":"term","basis":"text","lemma":"Γηρσὰμ","severity":"info","text":"Cyril notes that Gershom is interpreted as 'sojourner' (πάροικος), linking the name to the theme of exile and redemption.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"background","kind":"background","basis":"text","lemma":"ὀλοθρευτὴς","severity":"info","text":"The term 'destroyer' (ὀλοθρευτὴς) refers to the angel of death, a figure in Jewish tradition, here identified with the angel who attacks Moses.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"reception","kind":"reception","basis":"text","lemma":"περιτομὴ","severity":"info","text":"Cyril interprets Zipporah's circumcision of Gershom as a typological foreshadowing of Christ's blood, which alone conquers death.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"caution","kind":"caution","basis":"text","lemma":"σαφῶς οὐ μεμήνυκε Γράμμα τὸ ἱερόν","severity":"caution","text":"Cyril admits the sacred text does not clearly reveal whom the destroyer sought to kill, leaving ambiguity in the narrative.","cites":[],"named_sources":[],"dropped_cites":[]}],"ambiguities":["The identity of the intended victim of the destroyer (Moses or Gershom) is left unclear by Cyril, who notes the text does not specify."],"confidence":"high","notes":[]},{"i":455,"ref":"p455","source":"ἀλλ’ ἢ Μωσέα τυχὸν τῇδε τοῦ παιδίου περιτομῇ, καὶ οὐχ ἑκὼν ἀπελήλαται. Διατρανοῖ δὲ πάλιν ὁ τύπος, ὡς καὶ ἐν τῷ αἵματι τοῦ Χριστοῦ νενίκηται θάνατος. Σέσωσται δὲ τῶν πατέρων ἡ ἁγία πληθὺς, μᾶλλον δὲ σύμπαν τὸ ἄνωθέν τε καὶ πρὸ αὐτοῦ γένος. Ἀπέθανε γὰρ ὑπὲρ πάντων, καὶ ὁ πάντων ἐν αὐτῷ λέλυται θάνατος. Οὐ γὰρ ἐν αἵματι προφητῶν, ἀλλ’ ἐν τῷ αἵματι τοῦ Χριστοῦ τοῦ νεωτάτου καὶ μετ’ αὐτοῦ διαδιδράσκομεν τὸν ὀλοθρευτήν. Εἰς τοῦτο γὰρ, φησὶν, ὁ Χριστὸς ἀπέθανε καὶ ἔζησεν, ἵνα καὶ νεκρῶν καὶ ζώντων κυριεύσῃ. Εἰ δὲ μὴ λέγοιτο τῷ Γηρσὰμ ἐπιθρώσκειν ὁ ὀλοθρευτὴς, καὶ οὐχὶ δὴ μᾶλλον τῷ μακαρίῳ Μωσῇ, πάλιν ἐκεῖνο συνήσεις. Οὐ γὰρ διὰ τῆς κατὰ νόμον περιτομῆς, τουτέστι, τῆς κατὰ σάρκα καὶ αἰσθητῆς ἀπελήλαται θάνατος, ἀλλὰ διὰ τῆς ἐν Χριστῷ, διὰ πνεύματος, ἣν ἐνήργηκεν ἐν τῷ πρωτοτόκῳ καὶ νέῳ λαῷ, καὶ τῷ παροίκῳ μὲν ἐπὶ γῆς, ἐπιγραφομένῳ δὲ πάλιν τῆς ἄνω καὶ οὐρανικῆς· ἣν ἡ νοητὴ Σεπφώρα, τουτέστιν ἡ Ἐκκλησία, ἡ ἐκ Μαδιάμ τε καὶ ἐξ ἐθνῶν, περιτέτμηκε ψήφῳ. Τύπος δ’ ἂν εἴη καὶ αὕτη τοῦ πνεύματος, διά τοι τὸ παναλκές τε καὶ ἄθραυστον, καὶ μὴν ὅτι καὶ ἐκ πέτρας. Χριστοῦ γὰρ τὸ πνεῦμα· Πέτρα δὲ ὁ Χριστὸς, καθὰ καὶ ὁ σοφὸς γράφει Παῦλος. Ἰστέον δὲ ὅτι καὶ ὁ μετὰ Μωσέα πάλαι γενόμενος Ἰησοῦς, μαχαίραις πετρίναις περιέτεμε τοὺς υἱοὺς Ἰσραὴλ, τὴν ἀχειροποίητον ἐν Χριστῷ διὰ περιτομὴν αἰνιγματωδῶς ἡμῖν σημαίνων, ὑφ’ ἢν καὶ ἡττᾶται θάνατος, ἥπερ ἐστὶν ἡ νοητὴ τῆς κακίας περιτομὴ, φαυλότητός τε καὶ ἡδονῶν ἀπόθεσις. Περὶ γὰρ τῆς κατὰ σάρκα περιτομῆς, ὁ θεῖος ἡμῖν γράφει Παῦλος· Ἡ περιτομὴ οὐδέν ἐστι.","english":"but rather Moses, perhaps, by this circumcision of the child, and not willingly, has been driven away. The type again makes clear that death has been conquered in the blood of Christ. The holy multitude of the fathers has been saved, or rather the entire race from above and before him. For he died for all, and the death of all has been dissolved in him. For it is not in the blood of prophets, but in the blood of Christ, the newest, and with him we escape the destroyer. For this, it is said, Christ died and lived, that he might rule over both the dead and the living. But if the destroyer is said not to attack Gershom, and not rather the blessed Moses, you will understand that again. For death has not been driven away through circumcision according to the law, that is, through the fleshly and sensible, but through that in Christ, through the spirit, which he has wrought in the firstborn and new people, and in the one who is a sojourner on earth, but again inscribed for the above and heavenly; which the spiritual Zipporah, that is, the Church, she from Midian and from the nations, has circumcised by decree. And she would be a type of the spirit, because of its all-powerful and unbreakable nature, and indeed because it is from a rock. For the spirit is of Christ; and the rock is Christ, as the wise Paul writes. And it must be known that Joshua, who long ago came after Moses, circumcised the sons of Israel with stone knives, signifying to us enigmatically the circumcision not made by hands in Christ, through which death is also overcome, which is the spiritual circumcision of evil, the laying aside of baseness and pleasures. For concerning the circumcision according to the flesh, the divine Paul writes to us: \"Circumcision is nothing.","structure":"narrative","commentary":[{"unit":"term","kind":"term","basis":"glossary","lemma":"τύπος","severity":"info","text":"Cyril uses τύπος to denote a prophetic figure or foreshadowing, here the circumcision of Gershom as a type of Christ's redemptive act.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"scripture","kind":"scripture","basis":"text","lemma":"Παῦλος","severity":"info","text":"Cyril alludes to Paul's identification of Christ as the rock (1 Cor 10:4) and to the statement that circumcision is nothing (Gal 5:6 or Rom 4:11).","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"background","kind":"background","basis":"text","lemma":"Σεπφώρα","severity":"info","text":"Zipporah, Moses' wife, is allegorized as the Church from Midian and the nations, performing a spiritual circumcision that overcomes death.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"parallel","kind":"parallel","basis":"text","lemma":"Ἰησοῦς","severity":"info","text":"Cyril parallels Joshua's circumcision with stone knives (Josh 5:2-3) to the spiritual circumcision in Christ, both overcoming death.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"reception","kind":"reception","basis":"text","lemma":"Παῦλος","severity":"info","text":"Cyril cites Paul as authority for the allegorical interpretation of circumcision and the rock as Christ, reflecting Alexandrian exegetical tradition.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"caution","kind":"caution","basis":"text","lemma":"ἀλλ’ ἢ Μωσέα τυχὸν τῇδε τοῦ παιδίου περιτομῇ","severity":"caution","text":"The Greek syntax is ambiguous: 'but rather Moses, perhaps, by this circumcision of the child' could mean Moses is driven away by the circumcision, not Gershom.","cites":[],"named_sources":[],"dropped_cites":[]}],"ambiguities":["The phrase 'ἀλλ’ ἢ Μωσέα τυχὸν τῇδε τοῦ παιδίου περιτομῇ' is ambiguous: it may mean that Moses, not Gershom, is driven away by the circumcision, or that the circumcision itself drives away the destroyer from Moses. The translation adopts the former reading.","The reference to 'the wise Paul' is not explicit; it likely alludes to 1 Cor 10:4 and Gal 5:6 or Rom 4:11, but the exact verses are not cited."],"confidence":"high","notes":[]},{"i":456,"ref":"p456","source":"Σοφὸς δὲ ἡμῖν καὶ ἱερὸς ἀνακέκραγε λόγος· Περιτμήθητε τῷ Χριστῷ, δι’ οὗ καὶ μεθ’ οὗ τῷ Θεῷ καὶ Πατρὶ ἡ δόξα, σὺν ἁγίῳ Πνεύματι εἰς τοὺς αἰῶνας τῶν αἰώνων. Ἀμήν.\n\nΓΛΑΦΥΡΩΝ ΕΙΣ ΤΗΝ ΕΞΟΔΟΝ ΒΙΒΛΙΟΝ Γ.\n\nΠερὶ τῆς παταχθείσης πέτρας.\n\nα. Εἰσέλθετε διὰ τῆς στενῆς πύλης, τοῖς ἑαυτοῦ φίλοις ἐπεφώνει Χριστός· στενὴν μὲν, οἶμαι, πύλην καὶ τεθλιμμένην εἰσβολὴν τὸ τληπαθὲς ὀνομάζων, καὶ τὴν τοῦ λόγου παντὸς ἀξίαν ὑπομονὴν, καθ’ ἣν ἂν γένοιτο καὶ μάλα πλουσίως τὸ εὐδοκιμεῖν δύνασθαι τοῖς τὰ ἄνω φρονεῖν ᾑρημένοις, καταφαιδρύνεσθαί τε γυμνάσμασι τοῖς εἰς εὐψυχίαν καὶ ἀρετήν. Ὥσπερ γὰρ τὸ ἀριστεύειν ἐν μάχαις, τῇ τοῦ ὁπλιτεύοντος εὐανδρίᾳ μαρτυρεῖ· οὕτω τὸν εὐσθενῆ καὶ γενναῖον, εἴς γε τὸ δύνασθαι, φημὶ, τὴν ἁνδάνουσαν τῷ Θεῷ ἀρετὴν κατορθοῦν, λαμπρὸν, καὶ περιφανῆ, καὶ παντὸς ἐπαίνου μεμεστωμένον ἀποφήνειεν ἂν τὸ εὖ μάλα δύνασθαι διενεγκεῖν τοὺς ἐκ τοῦ πειράζεσθαι πόνους. Καὶ γοῦν τοῦ Σωτῆρος ὁ μαθητὴς, ὅτι πάντη τε καὶ πάντως ὁ τοιοῦτος ἀπόβλεπτος ἔσται, πεπληροφόρηκε λέγων· Μακάριος ἄνθρωπος ὃς ὑπομείνῃ πειρασμὸν, ὅτι δόκιμος γενόμενος, λήψεται τὸν στέφανον τῆς ζωῆς. Οἱ δὲ δὴ πρὸς τοῦτο λοιπὸν εὐσθενείας ἐληλακότες, καὶ τὴν οὔτω περιφανῆ δόξαν ἀράμενοι λέγουσιν, ὅτι Ἐδοκίμασας ἡμᾶς, ὁ Θεὸς, ἐπύρωσας ἡμᾶς, ὡς πυροῦται τὸ ἀργύριον. Ἔθου θλίψεις ἐπὶ τὸν νῶτον ἡμῶν. Ἐπεβίβασας ἀνθρώπους ἐπὶ τὰς κεφαλὰς ἡμῶν. Διήλθομεν διὰ πυρὸς καὶ ὕδατος, ἐδοκίμασας ἡμᾶς εἰς ἀνάψυξιν. Ἐκτελευτᾷ γὰρ ὁ πόνος εἰς τρυφὴν, καὶ ἀνευρύνουσιν αἱ θλίψεις τοῖς ἀθλοῦσι γενναίως τὴν εὐθεῖαν ὁδόν.","english":"A wise and sacred word has cried out to us: \"Be circumcised for Christ, through whom and with whom glory is given to God and Father, together with the Holy Spirit, unto the ages of ages. Amen.\"\n\nGLAPHYRA ON EXODUS, BOOK 3.\n\nOn the Struck Rock.\n\n1. \"Enter through the narrow gate,\" Christ proclaimed to his friends. By the narrow gate, I think, he means the grievous entrance and the endurance worthy of all reason, through which it might be possible, even abundantly, to be esteemed by those who have chosen to think of higher things, and to be adorned with exercises for courage and virtue. For just as excelling in battles testifies to the valor of the one bearing arms, so the strong and noble man—in terms of being able, I say, to accomplish the virtue pleasing to God—would be shown as brilliant, illustrious, and full of all praise by his ability to bear well the labors of being tested. And indeed, the disciple of the Savior has assured us that such a man will be altogether and in every way admired, saying: \"Blessed is the man who endures temptation, for having been tested, he will receive the crown of life.\" Those who have thus arrived at such strength and have taken up such illustrious glory say: \"You have tested us, O God; you have burned us, as silver is burned. You placed afflictions on our back. You set men over our heads. We passed through fire and water; you tested us for refreshment.\" For labor ends in delight, and afflictions broaden the straight path for those who contend nobly.","structure":"narrative","commentary":[{"unit":"scripture","kind":"scripture","basis":"text","lemma":"Περιτμήθητε τῷ Χριστῷ","severity":"info","text":"Cyril adapts a Pauline call to spiritual circumcision (cf. Col 2:11; Phil 3:3), urging believers to be 'circumcised for Christ' as a metaphor for purification.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"scripture","kind":"scripture","basis":"text","lemma":"Εἰσέλθετε διὰ τῆς στενῆς πύλης","severity":"info","text":"The 'narrow gate' echoes Matthew 7:13-14, where Jesus speaks of entering the kingdom through a narrow way, here interpreted as endurance and virtue.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"scripture","kind":"scripture","basis":"text","lemma":"Μακάριος ἄνθρωπος ὃς ὑπομείνῃ πειρασμόν","severity":"info","text":"Cyril cites a saying attributed to 'the disciple of the Savior' (likely James 1:12), though the wording differs slightly from the canonical text.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"scripture","kind":"scripture","basis":"text","lemma":"Ἐδοκίμασας ἡμᾶς, ὁ Θεὸς, ἐπύρωσας ἡμᾶς, ὡς πυροῦται τὸ ἀργύριον","severity":"info","text":"This passage adapts language from the Apostolic Fathers (1 Clement 39:3) or a liturgical source, not directly from the LXX, reflecting early Christian testing imagery.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"structure","kind":"structure","basis":"text","lemma":"ΓΛΑΦΥΡΩΝ ΕΙΣ ΤΗΝ ΕΞΟΔΟΝ ΒΙΒΛΙΟΝ Γ","severity":"info","text":"This heading marks the start of Book 3 of Cyril's Glaphyra on Exodus, with the section titled 'On the Struck Rock' (Περὶ τῆς παταχθείσης πέτρας), a typological reference to the rock struck by Moses in Exodus 17:6.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"background","kind":"background","basis":"text","lemma":"Περὶ τῆς παταχθείσης πέτρας","severity":"info","text":"The 'struck rock' refers to the rock at Horeb (Exod 17:6), which in Christian typology prefigures Christ as the source of life-giving water, a common theme in Cyril's exegesis.","cites":[],"named_sources":[],"dropped_cites":[]}],"ambiguities":["The source of the citation 'Be circumcised for Christ' is unclear; it may be a paraphrase of Pauline or liturgical material rather than a direct scriptural quote.","The saying attributed to 'the disciple of the Savior' does not match exactly any canonical verse, possibly a loose citation of James 1:12 or a lost apocryphon."],"confidence":"high","notes":[]},{"i":457,"ref":"p457","source":"Οἶδε μὲν τὰ πάντα πρὶν γενέσεως αὐτῶν ὁ τῶν κρυπτῶν γνώστης, τουτέστι Θεός (Γυμνὰ γὰρ αὐτῷ τὰ πάντα καὶ τετραχηλισμένα)· περιμένει δὲ τῶν πραγμάτων τὸ πέρας, καὶ τὸ τῶν πειραζομένων κατὰ καιροὺς εὐσθενές· ἵνα μὲν φαίνοιντο μὴ μόνον αὐτῷ κατὰ πρόγνωσιν ἄξιοι γερῶν, κατακροτοῖεν δὲ μᾶλλον ὡς ἠριστευκότας, καὶ διὰ πραγμάτων αὐτῶν ἐπ’ ἀρετῇ μεμαρτυρημένους, ἄγγελοί τε καὶ ἄνθρωποι. Διὰ τοῦτο καὶ ὁ μακάριος Παῦλος περὶ αὐτοῦ τε καὶ τῶν ἄλλων ἁγίων φησὶν, ὡς ἠθληκότων εὖ μάλα καὶ νενικηκότων, ὅτι Θέατρον ἐγενήθησαν τῷ κόσμῳ καὶ ἀγγέλοις καὶ ἀνθρώποις. Δοκιμάζεται τοίνυν πολυτρόπως ὁ Ἰσραὴλ, ἵνα κἂν εἰ φαίνοιτο νοσῶν ἔτι τὸ ἄναλκι, θαυμάζοιτο μὲν ἐπὶ πολλῇ λίαν ἡμερότητι Θεὸς, πλημμελοῦντας ἀνεχόμενος· σκιαγραφοῖτο δὲ μᾶλλον ἡμῖν ἐφ’ ἑκάστῳ τῶν συμβεβηκότων τὸ μυστήριον. Ἄρτι μὲν οὖν τὸν ἐπί τε τῇ ὀρτυγομήτρᾳ καὶ μέντοι καὶ τῷ μάννα διαπεράσαντες λόγον, οὐ μετρίως κατηῤῥωστηκότα τὸ ἀδρανὲς καὶ φιλήδονον διεδείκνυμεν τὸν Ἰσραήλ. Ἀλλ’ ἰδοὺ πάλιν καὶ οὐκ εἰς μακρὰν παροτρύνων ὁρᾶται. Γέγραπται γὰρ οὕτω πάλιν· Καὶ ἀπῆρε πᾶσα ἡ συναγωγὴ υἱῶν Ἰσραὴλ ἐκ τῆς ἐρήμου Σὶν, κατὰ παρεμβολὰς αὐτῶν διὰ ῥήματος Κυρίου, καὶ παρενέβαλον ἐν Ῥαφιδεῖν· οὐκ ἦν δὲ ὕδωρ τῷ λαῷ πιεῖν. Καὶ ἐλοιδορεῖτο ὁ λαὸς πρὸς Μωσῆν λέγοντες· Δὸς ἡμῖν ὕδωρ, ἵνα πίωμεν. Καὶ εἶπεν αὐτοῖς Μωσῆς· Τί λοιδορεῖσθέ μοι; καὶ τί πειράζετε Κύριον; Ἐδίψησε δὲ λαὸς ὕδατι ἐκεῖ, καὶ ἐγόγγυζεν ὁ λαὸς ἐπὶ Μωσῆν λέγοντες· Ἵνα τί τοῦτο ἀνεβίβασας ἡμᾶς ἐξ Αἰγύπτου, ἀποκτεῖναι ἡμᾶς καὶ τὰ τέκνα ἡμῶν, καὶ τὰ κτήνη ἡμῶν τῷ δίψει;","english":"The knower of hidden things, that is God, knows all things before their generation (for all things are naked and laid bare before him); but he awaits the outcome of events and the strength of those being tested at the appropriate times, so that they might appear worthy of rewards not only to him by foreknowledge, but rather so that angels and humans might applaud them as having distinguished themselves and as having been attested in virtue through their own deeds. For this reason, the blessed Paul says concerning himself and the other saints, as those who have contended well and conquered, that they became a spectacle to the world, to angels, and to humans. Israel, therefore, is tested in many ways, so that even if it should appear still suffering from weakness, God might be admired for his great gentleness in tolerating those who err, and the mystery might be sketched out for us in each of the events that have occurred. Now, having just completed the discourse concerning the quail and also the manna, we showed Israel to be exceedingly weak in its feebleness and love of pleasure. But behold, again and not long after, it is seen stirring. For it is written thus again: And the whole assembly of the sons of Israel set out from the wilderness of Sin, according to their encampments by the word of the Lord, and they encamped at Rephidim; and there was no water for the people to drink. And the people reviled Moses, saying, \"Give us water, that we may drink.\" And Moses said to them, \"Why do you revile me? And why do you tempt the Lord?\" And the people thirsted for water there, and the people murmured against Moses, saying, \"Why did you bring us up out of Egypt, to kill us and our children and our cattle with thirst?","structure":"narrative","commentary":[{"unit":"sense","kind":"sense","basis":"text","lemma":"Οἶδε μὲν τὰ πάντα πρὶν γενέσεως αὐτῶν ὁ τῶν κρυπτῶν γνώστης","severity":"info","text":"Cyril asserts that God knows all things before their generation, but waits for the outcome of events to test worthiness. This introduces a theodicean theme: divine foreknowledge does not preclude temporal testing.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"scripture","kind":"scripture","basis":"text","lemma":"Θέατρον ἐγενήθησαν τῷ κόσμῳ καὶ ἀγγέλοις καὶ ἀνθρώποις","severity":"info","text":"Cyril alludes to 1 Corinthians 4:9, where Paul says apostles became a spectacle to the world, angels, and humans. The citation is loose but unmistakable.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"scripture","kind":"scripture","basis":"text","lemma":"Καὶ ἀπῆρε πᾶσα ἡ συναγωγὴ υἱῶν Ἰσραὴλ ἐκ τῆς ἐρήμου Σὶν","severity":"info","text":"Cyril quotes Exodus 17:1-3 (LXX), describing Israel’s move from the wilderness of Sin to Rephidim and the subsequent lack of water. The quotation is verbatim from the Septuagint.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"background","kind":"background","basis":"text","lemma":"ὀρτυγομήτρᾳ","severity":"info","text":"Cyril refers to his earlier discussion of the quail (Exodus 16:13) and manna, which he interpreted as types of Christ and the Eucharist. This frames the current testing narrative as part of a typological sequence.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"structure","kind":"structure","basis":"text","lemma":"Ἄρτι μὲν οὖν ... Ἀλλ’ ἰδοὺ πάλιν","severity":"info","text":"Cyril marks a transition: having just treated the quail and manna episodes, he now turns to the water crisis at Rephidim. The phrase 'behold, again' signals a new stage in Israel’s testing.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"reception","kind":"reception","basis":"text","lemma":"μακάριος Παῦλος","severity":"info","text":"Cyril invokes Paul as a model of athletic virtue, calling him 'blessed' and citing his self-description as a spectacle. This reflects the early Christian reception of Paul as a paradigmatic confessor and athlete of faith.","cites":[],"named_sources":[],"dropped_cites":[]}],"ambiguities":["The Greek text of the Exodus quotation is from the LXX; Cyril does not specify the version, but the wording matches the Septuagint closely.","The phrase 'τετραχηλισμένα' (laid bare) is a rare term, possibly metaphorical for 'exposed' or 'overturned'; its precise nuance in Cyril’s context is not fully clarified."],"confidence":"high","notes":[]},{"i":458,"ref":"p458","source":"Ἐβόησε δὲ Μωσῆς πρὸς Κύριον, λέγων· Τί ποιήσω τῷ λαῷ τούτῳ; ἔτι μικρὸν καὶ καταλιθοβολήσουσί με. Καὶ εἶπε Κύριος πρὸς Μωσῆν· Προπορεύου τοῦ λαοῦ τούτου. Λαβὲ δὲ μετὰ σεαυτοῦ ἀπὸ τῶν πρεσβυτέρων τοῦ λαοῦ, καὶ τὴν ῥάβδον ἐν ᾗ ἐπάταξας τὸν ποταμὸν, λαβὲ ἐν τῇ χειρί σου, καὶ πορεύου. Ἰδοὺ ἐγὼ ἕστηκα ἐκεῖ πρὸ τοῦ ἐλθεῖν ἐπὶ τῆς πέτρας ἐν Χωρήβ. Καὶ πατάξεις τὴν πέτραν, καὶ ἐξελεύσεται ὕδωρ ἐξ αὐτῆς, καὶ πίεται ὁ λαός μου. Ἐποίησε δὲ Μωσῆς οὕτως ἐναντίον τῶν υἱῶν Ἰσραὴλ, καὶ ἐπωνόμασε τὸ ὄνομα τοῦ τόπου ἐκείνου, Πειρασμὸν καὶ λοιδόρησιν, διὰ τὴν λοιδόρησιν τῶν υἱῶν Ἰσραὴλ, καὶ διὰ τὸ πειράζειν Κύριον λέγοντες· Εἰ ἔστι Κύριος ἐν ἡμῖν, ἢ οὔ; Καὶ ταυτὶ μὲν ἡμῖν ἐν τῇ Ἐξόδῳ τὸ θεῖον ἔφη χρησμῴδημα· κατακερματιεῖ δὲ ὥσπερ ἐν τοῖς Ἀριθμοῖς εὐρυτέραν ἀφήγησιν, ἣν καὶ ἀναγκαῖον οἶμαι παρενεγκεῖν, ὡς ἂν ἕκαστα βασανίζοντες ὀρθῶς καὶ ἀπεξεσμένως, ἀποχρῶσαν ἔχωμεν τῶν πάλαι γεγονότων τυπικῶς τὴν εἴδησιν, καὶ πρός γε δὴ τούτοις, τῆς πνευματικῆς θεωρίας τὸ κάλλος. Γέγραπται δὴ οὖν· Καὶ ἦλθον οἱ υἱοὶ Ἰσραὴλ, καὶ πᾶσα ἡ συναγωγὴ εἰς τὴν ἔρημον Σὶν, ἐν τῷ μηνὶ τῷ πρώτῳ, καὶ κατέμεινεν ὁ λαὸς ἐν Καδὴς, καὶ ἐτελεύτησεν ἐκεῖ Μαριὰμ, καὶ ἐτάφη ἐκεῖ. Καὶ οὐκ ἦν ὕδωρ τῇ συναγωγῇ, καὶ συνηθροίσθησαν ἐπὶ Μωσῇ καὶ Ἀαρών. Καὶ ἐλοιδορεῖτο ὁ λαὸς πρὸς Μωσῆν, λέγοντες· Ὄφελον ἀπωλόμεθα ἐν τῇ ἀπωλείᾳ τῶν ἀδελφῶν ἡμῶν ἔναντι Κυρίου! Καὶ ἵνα τί ἤγαγες τὴν συναγωγὴν Κυρίου εἰς τὴν ἔρημον ταύτην ἀποκτεῖναι ἡμᾶς καὶ τὰ τέκνα ἡμῶν;","english":"Moses cried out to the Lord, saying, \"What shall I do with this people? In a little while they will stone me.\" And the Lord said to Moses, \"Go before this people. Take with you some of the elders of the people, and the rod with which you struck the river, take it in your hand, and go. Behold, I stand there before you come to the rock at Horeb. And you shall strike the rock, and water will come out of it, and my people will drink.\" And Moses did so before the sons of Israel, and he named that place Temptation and Reviling, because of the reviling of the sons of Israel and because they tempted the Lord, saying, \"Is the Lord among us or not?\" And these things the divine oracle said to us in Exodus. But it will break up, as it were, in Numbers a broader account, which I think it necessary to bring in, so that, examining each point correctly and precisely, we may have sufficient knowledge of the things that happened long ago typologically, and, in addition to these, the beauty of spiritual contemplation. So it is written: \"And the sons of Israel and the whole assembly came into the wilderness of Sin, in the first month, and the people stayed in Kadesh, and there Miriam died and was buried there. And there was no water for the assembly, and they gathered against Moses and Aaron. And the people reviled Moses, saying, 'Would that we had perished in the destruction of our brothers before the Lord! And why did you bring the assembly of the Lord into this wilderness to kill us and our children?'","structure":"narrative","commentary":[{"unit":"scripture","kind":"scripture","basis":"text","lemma":"Ἐβόησε δὲ Μωσῆς πρὸς Κύριον","severity":"info","text":"Cyril conflates two distinct episodes: the rock-striking at Horeb (Exodus 17:1–7) and the water crisis at Kadesh (Numbers 20:1–13). The Exodus account is paraphrased; the Numbers passage is quoted verbatim.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"background","kind":"background","basis":"text","lemma":"Πειρασμὸν καὶ λοιδόρησιν","severity":"info","text":"The toponym 'Temptation and Reviling' is not attested in the biblical text; Cyril likely derives it from a haggadic tradition or his own typological reading, emphasizing the people's testing of God.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"structure","kind":"structure","basis":"text","lemma":"κατακερματιεῖ δὲ ὥσπερ ἐν τοῖς Ἀριθμοῖς","severity":"info","text":"Cyril signals a shift from Exodus to Numbers, using κατακερματιεῖ ('will break up') to indicate that the Numbers account provides a more detailed narrative, which he will then interpret typologically.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"term","kind":"term","basis":"glossary","lemma":"τυπικῶς","severity":"info","text":"τυπικῶς ('typologically') is a key term in Cyril's hermeneutics, indicating that the historical events prefigure later spiritual realities, especially Christological ones.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"reception","kind":"reception","basis":"text","lemma":"πνευματικῆς θεωρίας τὸ κάλλος","severity":"info","text":"Cyril's phrase 'the beauty of spiritual contemplation' reflects the Alexandrian exegetical tradition, where the literal sense is a stepping-stone to higher allegorical meaning.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"caution","kind":"caution","basis":"text","lemma":"Ἐβόησε δὲ Μωσῆς","severity":"caution","text":"The opening cry of Moses ('What shall I do?') is not found in the canonical Exodus or Numbers accounts; Cyril may be drawing on a lost source or paraphrasing freely.","cites":[],"named_sources":[],"dropped_cites":[]}],"ambiguities":["The source of Moses' cry to the Lord is unclear; it may be a non-canonical tradition or Cyril's own expansion.","The toponym 'Temptation and Reviling' is unattested in the LXX; its origin is uncertain."],"confidence":"high","notes":[]},{"i":459,"ref":"p459","source":"Καὶ ἵνα τί τοῦτο ἀνηγάγετε ἡμᾶς ἐξ Αἰγύπτου παραγενέσθαι εἰς τὸν τόπον τὸν πονηρὸν τοῦτον; Τόπος οὗ οὐ σπείρεται, οὐδὲ συκαῖ, οὐδὲ ἄμπελοι, οὐδὲ ῥοαὶ, οὐδὲ ὕδωρ ἔστι πιεῖν. Καὶ ἦλθε Μωσῆς καὶ Ἀαρὼν ἀπὸ προσώπου τῆς συναγωγῆς ἐπὶ τὴν θύραν τῆς σκηνῆς τοῦ μαρτυρίου. Καὶ ἔπεσαν ἐπὶ πρόσωπον, καὶ ὤφθη ἡ δόξα Κυρίου πρὸς αὐτούς. Καὶ ἐλάλησε Κύριος πρὸς Μωσῆν λέγων· Λαβὲ τὴν ῥάβδον, καὶ ἐκκλησίασον τὴν συναγωγὴν, σὺ καὶ Ἀαρὼν ὁ ἀδελφός σου, καὶ λαλήσατε πρὸς τὴν πέτραν ἐναντίον αὐτῶν, καὶ δώσει τὰ ὕδατα αὐτῆς· καὶ ἐξοίσετε αὐτοῖς ὕδωρ ἐκ τῆς πέτρας, καὶ ποτιεῖτε τὴν συναγωγὴν καὶ τὰ κτήνη αὐτῶν. Καὶ ἔλαβε Μωσῆς τὴν ῥάβδον τὴν ἀπέναντι Κυρίου, καθὰ συνέταξε Κύριος, καὶ ἐξεκκλησίασε Μωσῆς καὶ Ἀαρὼν τὴν συναγωγὴν ἀπέναντι τῆς πέτρας. Καὶ εἶπε πρὸς αὐτούς· Ἀκούσατέ μου οἱ ἀπειθεῖς· μὴ ἐκ τῆς πέτρας ταύτης ἐξάξομεν ὑμῖν ὕδωρ; Καὶ ἐπάρας Μωσῆς τὴν χεῖρα αὐτοῦ, ἐπάταξε τὴν πέτραν τῇ ῥάβδῳ δίς· καὶ ἐξῆλθεν ὕδωρ πολὺ, καὶ ἔπιεν ἡ συναγωγὴ, καὶ τὰ κτήνη αὐτῶν. Καὶ εἶπε Κύριος πρὸς Μωσῆν καὶ Ἀαρών· Ὅτι οὐκ ἐπιστεύσατε ἁγιάσαι με ἐναντίον τῶν υἱῶν Ἰσραὴλ, διὰ τοῦτο οὐκ εἰσάξετε ὑμεῖς τὴν συναγωγὴν ταύτην εἰς τὴν γῆν ἣν ἔδωκα αὐτοῖς. Τοῦτο τὸ ὕδωρ ἀντιλογίας, ὅτι ἐλοιδορήθησαν οἱ υἱοὶ Ἰσραὴλ ἔναντι Κυρίου, καὶ ἡγιάσθη ἐν αὐτοῖς. ᾜεσαν μὲν γὰρ δι’ ἠπείρου ξηρᾶς, καὶ πολλὴν διψάδα παραθέοντες γῆν, εἶτα τοῖς ἐκ τῆς ὁδοιπορίας ἐναλύοντες πόνοις, καὶ εἰ βραχύ τι γένοιτο τῶν εἰωθότων λυπεῖν, δυσφόρητον ἐποιοῦντο κατά τε Μωσέως καὶ Ἀαρὼν τὴν καταβοήν.","english":"And why have you brought us up out of Egypt to come to this evil place? A place where there is no sowing, no fig trees, no vines, no pomegranates, and no water to drink. And Moses and Aaron came from before the congregation to the door of the tent of testimony. And they fell on their faces, and the glory of the Lord appeared to them. And the Lord spoke to Moses, saying, \"Take the rod, and assemble the congregation, you and your brother Aaron, and speak to the rock before them, and it will give its water; and you will bring forth water from the rock for them, and you will give drink to the congregation and their cattle.\" And Moses took the rod that was before the Lord, as the Lord had commanded, and Moses and Aaron assembled the congregation before the rock. And he said to them, \"Hear me, you disobedient ones; will we not bring forth water for you from this rock?\" And Moses, raising his hand, struck the rock twice with the rod; and much water came out, and the congregation and their cattle drank. And the Lord said to Moses and Aaron, \"Because you did not believe to sanctify me before the sons of Israel, for this reason you will not lead this congregation into the land which I gave them.\" This is the water of contention, because the sons of Israel reviled the Lord, and it was sanctified among them. For they traveled through dry land, passing by much thirsty ground, and then, succumbing to the toils of the journey, if anything slight occurred that was wont to distress them, they made it unbearable, crying out against Moses and Aaron.","structure":"narrative","commentary":[{"unit":"background","kind":"background","basis":"text","lemma":"τῆς σκηνῆς τοῦ μαρτυρίου","severity":"info","text":"The phrase 'tent of testimony' (σκηνὴ τοῦ μαρτυρίου) is the LXX rendering of the Tabernacle, a central cultic structure in the wilderness narratives.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"scripture","kind":"scripture","basis":"text","lemma":"Λαβὲ τὴν ῥάβδον","severity":"info","text":"The command to take the rod and strike the rock echoes Exodus 17:5-6, where Moses strikes the rock at Horeb to produce water.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"term","kind":"term","basis":"text","lemma":"ὕδωρ ἀντιλογίας","severity":"info","text":"'Water of contention' (ὕδωρ ἀντιλογίας) is a unique phrase in Cyril, likely coined to emphasize the rebellious context of the miracle, contrasting with the usual 'water of testing' (ὕδωρ πειρασμοῦ) in Numbers 20.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"structure","kind":"structure","basis":"text","lemma":"Καὶ εἶπε Κύριος πρὸς Μωσῆν καὶ Ἀαρών","severity":"info","text":"This divine speech introduces a conditional punishment: because Moses and Aaron failed to sanctify God before Israel, they are barred from leading the congregation into the promised land, a narrative twist not found in the biblical account.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"reception","kind":"reception","basis":"text","lemma":"ἡγιάσθη ἐν αὐτοῖς","severity":"info","text":"Cyril interprets the water as 'sanctified among them' (ἡγιάσθη ἐν αὐτοῖς), suggesting a typological reading where the water prefigures Christian baptism or sanctification through trial.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"caution","kind":"caution","basis":"text","lemma":"ἀνηγάγετε","severity":"caution","text":"The verb ἀνηγάγετε (second person plural) is ambiguous: it could be addressed to Moses and Aaron collectively or to Moses alone as leader; Cyril's context implies the congregation addresses both leaders.","cites":[],"named_sources":[],"dropped_cites":[]}],"ambiguities":["The identity of the speaker of the initial complaint ('And why have you brought us...') is not specified in the Greek; Cyril likely attributes it to the congregation, but the text does not mark a change in speaker.","The phrase 'ἀπέναντι Κυρίου' (before the Lord) could be read as a spatial or reverential expression; Cyril takes it as spatial, referring to the rod placed before the Lord."],"confidence":"high","notes":[]},{"i":460,"ref":"p460","source":"Πλείστης δὲ ὅσης καὶ ἀξιαγάστου θεοσημίας θεωροὶ γεγονότες, καὶ τῆς θείας δυνάμεως τὴν ὑπεροχὴν διὰ πείρας αὐτῆς ἐκμεμαθηκότες, ἐδεδίεσαν ἔτι μὴ ἄρα πως ἀτονήσῃ πρὸς τὸ χρῆναί φημι διανέμειν τὰ ζωαρκῆ, καὶ πανταχόθεν αὐτοῖς ἐκπορίζειν τὰ ἐδώδιμα, καὶ τὰς τῶν ὑδάτων ποιεῖσθαι χορηγίας· ἀλλ’ ἡττῶνται τῆς ὀλιγοψυχίας, μειρακιώδη καὶ ἄνανδρον ἔχοντες νοῦν· καὶ εἰ μικροῦ λάβοιτό τινος τοῦ πεφυκότος ἀνιᾷν, ἐπιπηδῶσιν εὐθὺς τῷ παιδαγωγῷ, καὶ κατακεκράγασιν ἀνοσίως, ὅτι καὶ γέγονεν ὅλως μεσίτης αὐτοῖς, καὶ κέκληνται δι’ αὐτοῦ πρὸς ἐλευθερίαν. Μακαρίζουσι δὲ τοὺς ταῖς προλαβούσαις ὀλιγοψυχίαις ὀλωλότας, ὅτι τῶν ἐν Αἰγύπτῳ κρεῶν ἐπιθυμίᾳ ἦσαν ἐνειλημμένοι· εἶτα τὴν ὀλέθριον κατεδηδοκότες ὀρτυγομήτραν, θανάτῳ κατεδικάζοντο. Διὰ τοῦτό φασιν Ὄφελον ἀπεθάνομεν ἐν τῇ ἀπωλείᾳ τῶν ἀδελφῶν ἡμῶν, ἔναντι Κυρίου. Καὶ ἵνα τί ἀνηγάγετε εἰς τὴν ἔρημον ταύτην, ἀποκτεῖναι ἡμᾶς καὶ τὰ κτήνη ἡμῶν; Ὣ τῆς κακανδρίας, ὡς ἀτληπαθὲς τὸ φρόνημα, καὶ πολὺ πρόχειρος εἰς ἀκηδίαν ὁ νοῦς! Δεδιψηκόσι βραχὺ τὰ ἐν Αἰγύπτῳ δεινὰ τῶν παρὰ Θεοῦ λοιπὸν ἐν ἀμείνοσιν ἦν· καὶ γλυκὺς μὲν ἤδη πως ὁ πάλαι πικρὸς τῆς δουλείας ζυγός· δύσοιστος δὲ οὐκέτι, καίτοι σκληρὸς ὑπάρχων ὁ Φαραώ· οὐκ ἀπηχθημένος ὁ πηλὸς, οὐδὲ ἡ τῶν ἐργοδιωκτῶν ἀγριότης, ἀλλ’ ἡδέα πάντα λοιπόν. Καθικέσθαι γὰρ εἰς τοῦτο μωρίας αὐτοὺς τὸ τῆς διανοίας ἀδρανὲς ἀναπείθει. Ἄκουε δὲ, εἰ δοκεῖ, καὶ τὰ τῆς Μωσέως μεσιτείας ἐγκλήματα· Ἵνα τί γὰρ, τοῦτό φασιν, ἐξηγάγετε ἡμᾶς ἐξ Αἰγύπτου παραγενέσθαι εἰς τὸν τόπον τὸν πονηρὸν τοῦτον;","english":"They had become observers of very many and admirable divine signs, and had learned through experience the superiority of divine power, yet they still feared that it might somehow fail to provide, I mean, to distribute life-sustaining things, and to supply them from every side with food and to make provisions of water. But they succumb to faint-heartedness, having a childish and unmanly mind. And if some small thing that naturally causes distress takes hold of them, they immediately attack their guide and cry out impiously, that he ever became their mediator at all, and that they were called through him to freedom. They even bless those who perished in the earlier faint-heartednesses, because they were caught up in a desire for the meats in Egypt; then, having eaten the deadly quail, they were condemned to death. Therefore they say, \"It would have been better for us to have died in the destruction of our brothers, before the Lord. And why have you brought us into this desert, to kill us and our cattle?\" O what wickedness of spirit, how unendurable the mindset, and how readily the mind falls into despondency! Having thirsted a little, the terrors in Egypt were now better than those from God; and the formerly bitter yoke of slavery was somehow sweet; and Pharaoh, though harsh, was no longer unbearable; the mud was not hated, nor the savagery of the taskmasters, but everything was now pleasant. For the weakness of their intellect persuades them to reach such a point of folly. And hear, if you will, also the accusations against Moses' mediation: \"For why,\" they say, \"did you lead us out of Egypt to come to this evil place?","structure":"narrative","commentary":[{"unit":"sense","kind":"sense","basis":"text","lemma":"ὀλιγοψυχία","severity":"info","text":"Cyril uses ὀλιγοψυχία (faint-heartedness) as a key moral failing, contrasting the Israelites' despair with the divine provision they have witnessed.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"background","kind":"background","basis":"background","lemma":"ὀρτυγομήτρα","severity":"info","text":"The quail (ὀρτυγομήτρα) alludes to Numbers 11:31-34, where Israelites who craved meat died after eating quail sent as a plague; Cyril uses this to rebuke their ingratitude.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"scripture","kind":"scripture","basis":"text","lemma":"Ἕναντι Κυρίου","severity":"info","text":"The phrase 'before the Lord' echoes Numbers 14:2-3, where the people lament their fate; Cyril adapts it to highlight their rebellion against divine guidance.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"structure","kind":"structure","basis":"text","lemma":"Ἄκουε δὲ","severity":"info","text":"The phrase 'Hear, if you will' marks a rhetorical shift, introducing a direct quotation of the people's accusations against Moses, structuring Cyril's rebuke.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"reception","kind":"reception","basis":"background","lemma":"παιδαγωγῷ","severity":"info","text":"Cyril's depiction of Moses as a παιδαγωγός (guide) reflects a common patristic typology, where Moses prefigures Christ as the teacher and mediator of divine law.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"caution","kind":"caution","basis":"text","lemma":"ἀπωλείᾳ","severity":"info","text":"The term ἀπωλείᾳ (destruction) may refer to the death of the quail-eaters or to the broader rebellion; Cyril's syntax leaves the referent ambiguous, but the context favors the former.","cites":[],"named_sources":[],"dropped_cites":[]}],"ambiguities":["The phrase 'ἐν τῇ ἀπωλείᾳ τῶν ἀδελφῶν ἡμῶν' could mean 'in the destruction of our brothers' (the quail-eaters) or 'in the destruction caused by our brothers'; Cyril's argument supports the former reading."],"confidence":"high","notes":[]},{"i":461,"ref":"p461","source":"Τόπος, οὗ οὐ σπείρεται, οὐδὲ συκαῖ, οὐδὲ ἄμπελοι, οὐδὲ ῥοαὶ, οὐδὲ ὕδωρ ἔστι πιεῖν. Ἄθρει ὤσπερ ὑποφέρεται πρὸς ἀνανδρίαν, καὶ διανένευκε μὲν ἀσχέτως εἰς προσκαίρους ἡδονὰς, μεταποιεῖται δὲ λίαν τέρψεων κοσμικῶν· καὶ γαστρὸς μὲν ἀποδέχεται κόρον. Διαπτύει δὲ τὴν ἐλπίδα. καὶ τῆς τοῖς πατράσιν ἐπηγγελμένης οὐ κατέχεται γῆς· οὐκ ἐννοῶν ὅτι πάντη τε καὶ πάντως τὰ τῶν χαρισμάτων ἐξαίρετα μεσολαβοῦσι πόνοι. Οὐδὲ γὰρ ἀνιδρωτὶ κατακτήσαιτό τις τὰ κάλλιστα τῶν γερῶν. Οὐκ οἶδεν οὖν ὁ Ἰσραὴλ ἀριστεύειν, οὐδὲ ταῖς τῶν παθῶν προσβολαῖς ἀντεξάγειν νεανικῶς. Ἐπεὶ μηδὲ τοῖς ἐν νόμῳ τὸ χρῆμα τετήρητο· προητοίμαστο δὲ μᾶλλον τοῖς ἐν Χριστῷ. Ἀλλ’ ἧν μὲν εἰκὸς ἀγανακτοῦντα Θεὸν, μηδὲ τῆς ὑδάτων αὐτοὺς ἀξιῶσαι χορηγίας· ἵνα δὲ καίπερ εἰς τοῦτο καθιγμένοι σκαιότητος, καὶ δι’ ἑτέρων εἰς πίστιν ὠφελοῖντο θαυμάτων, προστάττεται Μωσῆς κατακροῦσαι τῇ ῥάβδῳ τὴν πέτραν. Ἀλλ’ οὐκ ἠγνόει Θεὸς ὅτι ταῖς τῶν δήμων ἐπαναστάσεσιν ὀλιγοψυχήσας βραχὺ, καὶ αὐτὸς ὀκλάσει περὶ τὴν πίστιν. Διὰ τοῦτό φησιν ἐν μὲν τῇ Ἐξόδῳ· Λαβὲ μετὰ σεαυτοῦ ἀπὸ τῶν πρεσβυτέρων τοῦ λαοῦ, καὶ τὴν ῥάβδον ἐν ᾗ ἐπάταξας τὸν ποταμὸν, λαβὲ ἐν τῇ χειρί σου, καὶ πορεύσῃ. Ἰδοὺ ἐγὼ ἕστηκα ἐκεῖ, πρὸ τοῦ σὲ ἐλθεῖν ἐπὶ τῆς πέτρας ἐν Χωρὴβ, καὶ πατάξεις τὴν πέτραν, καὶ ἐξελεύσεται ἐξ αὐτῆς ὕδωρ, καὶ πινέτω ὁ λαός μου. Ἐν δὲ τοῖς Ἀριθμοῖς· Λαβὲ τὴν ῥάβδον, καὶ ἐκκλησίασον τὴν συναγωγὴν, σὺ καὶ Ἀαρὼν ὁ ἀδελφός σου. Καὶ λάλησον πρὸς τὴν πέτραν ἐναντίον αὐτῶν, καὶ δώσει τὰ ὕδατα αὐτοῖς. Καὶ ἐξοίσετε αὐτοῖς ὕδωρ ἐκ τῆς πέτρας, καὶ ποτιεῖτε τὴν συναγωγήν.","english":"A place where nothing is sown, no fig trees, no vines, no pomegranates, nor is there water to drink. Observe how he is carried away toward cowardice, and has turned without restraint toward temporary pleasures, and is excessively concerned with worldly delights; he accepts the filling of the belly. But he spurns hope, and does not cling to the land promised to the fathers, not considering that in every way and at all times the exceptional gifts are interspersed with labors. For one does not acquire the finest rewards without sweat. So Israel does not know how to excel, nor to resist the assaults of the passions with youthful vigor. Since this matter was not preserved for those under the Law, but was rather prepared for those in Christ. Yet it would have been fitting for God, being angry, not to deem them worthy even of a supply of water; but so that, even though they had sunk to such perversity, they might be helped toward faith through other wonders, Moses is ordered to strike the rock with his staff. But God was not unaware that, having become somewhat faint-hearted at the uprisings of the people, he himself would falter in faith. Therefore he says in Exodus: \"Take with you some of the elders of the people, and take the staff with which you struck the river in your hand, and go. Behold, I stand there, before you come upon the rock at Horeb, and you shall strike the rock, and water will come out of it, and let my people drink.\" And in Numbers: \"Take the staff, and assemble the congregation, you and your brother Aaron. And speak to the rock before them, and it will give them water. And you shall bring forth water from the rock, and give the congregation to drink.","structure":"narrative","commentary":[{"unit":"sense","kind":"sense","basis":"text","lemma":"Τόπος, οὗ οὐ σπείρεται, οὐδὲ συκαῖ, οὐδὲ ἄμπελοι, οὐδὲ ῥοαὶ, οὐδὲ ὕδωρ ἔστι πιεῖν","severity":"info","text":"Cyril describes the wilderness as a place lacking agriculture and water, emphasizing the physical deprivation that tests Israel's faith.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"scripture","kind":"scripture","basis":"text","lemma":"Λαβὲ μετὰ σεαυτοῦ ἀπὸ τῶν πρεσβυτέρων τοῦ λαοῦ, καὶ τὴν ῥάβδον ἐν ᾗ ἐπάταξας τὸν ποταμὸν, λαβὲ ἐν τῇ χειρί σου, καὶ πορεύσῃ. Ἰδοὺ ἐγὼ ἕστηκα ἐκεῖ, πρὸ τοῦ σὲ ἐλ","severity":"info","text":"Cyril quotes a conflation of Exodus 17:5-6 and possibly other traditions, though the exact wording is not verbatim from the Septuagint; it reflects a paraphrased or harmonized version.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"scripture","kind":"scripture","basis":"text","lemma":"Λαβὲ τὴν ῥάβδον, καὶ ἐκκλησίασον τὴν συναγωγὴν, σὺ καὶ Ἀαρὼν ὁ ἀδελφός σου. Καὶ λάλησον πρὸς τὴν πέτραν ἐναντίον αὐτῶν, καὶ δώσει τὰ ὕδατα αὐτοῖς. Καὶ ἐξοίσετε ","severity":"info","text":"Cyril cites a passage from Numbers 20:8 (LXX), which describes Moses and Aaron addressing the rock to produce water; this is a direct scriptural reference.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"background","kind":"background","basis":"text","lemma":"προητοίμαστο δὲ μᾶλλον τοῖς ἐν Χριστῷ","severity":"info","text":"Cyril interprets the water from the rock as a type of Christian salvation, prepared for those in Christ, reflecting his typological exegesis common in Alexandrian tradition.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"structure","kind":"structure","basis":"text","lemma":"Ἐν μὲν τῇ Ἐξόδῳ ... Ἐν δὲ τοῖς Ἀριθμοῖς","severity":"info","text":"Cyril structures his argument by juxtaposing two scriptural accounts (Exodus and Numbers) to show God's provision despite Israel's unworthiness, reinforcing his rhetorical point.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"caution","kind":"caution","basis":"text","lemma":"Ἐν μὲν τῇ Ἐξόδῳ","severity":"caution","text":"The Exodus quotation is not a precise match to the Septuagint text; Cyril may be quoting from memory or a variant tradition, so readers should verify against the standard LXX.","cites":[],"named_sources":[],"dropped_cites":[]}],"ambiguities":["The exact source of the Exodus quotation is unclear; it may conflate Exodus 17:5-6 with other traditions or be a paraphrase.","The phrase 'προητοίμαστο δὲ μᾶλλον τοῖς ἐν Χριστῷ' could be read as a typological claim or a soteriological statement; the annotation takes it as typological."],"confidence":"high","notes":[]},{"i":462,"ref":"p462","source":"Ἐπιτήρησον ὅτι βεβαιῶν εἰς πίστιν πρὸς ἀνάμνησιν τῆς ἐν Αἰγύπτῳ τερατουργίας ἀποφέρει λέγων· Λαβὲ τὴν ῥάβδον ἐν τῇ χειρί σου, ἐν ᾗ ἐπάταξας τὸν ποταμόν. Ὡς λέγων· Ἡ ῥάβδος μέγαν μεταβάλλουσα ποταμὸν εἰς αἷμα ἀῤῥήτῳ δυνάμει τοῦ τὰ τοιάδε κατορθοῦντος Θεοῦ ἐξοίσει λίαν εὐκόλως καὶ ἐκ τῆς πέτρας τὸ ὕδωρ. Εἶτα καθ’ ἕτερον ἐμπεδοῖ τρόπον ὑπενεγκὼν, Ἰδοὺ ἐγὼ ἕστηκα ἐκεῖ. Οὐ γὰρ μόνος ἔσῃ, φησὶν, οὐδὲ σὺ τοῦ θαύματος ἀποτελεστὴς εἴης πάλιν· ἀλλ’ ἐγὼ τὴν πέτραν μητέρα πολλῶν ἀποδείξω ναμάτων, προευτρεπιῶ τὸ θαῦμα, καὶ περιμενῶ τὴν σὴν ὑπουργίαν. Λάλησον τῇ πέτρᾳ, καὶ τῶν ῥημάτων ἰσχὺς ἔσομαι ἐγώ. Ἀλλὰ καίτοι ταῖς τοιαύταις φωναῖς ἐπιθαρσῆσαι δέον, ἠτόνησεν ὁ Μωσῆς. Ἔφη γάρ· Ἀκούσατέ μου οἱ ἀπειθεῖς· μὴ ἐκ τῆς πέτρας ταύτης ἐξάξομεν ὑμῖν ὕδωρ; Εἶτα τύπτει τῇ ῥάβδῳ τὴν ἀκρότομον δίς· ὡς γὰρ ἐσομένου μηδενὸς τῶν προσδοκωμένων, κᾶν εἰ καταπαίοιτο τυχὸν ἡ πέτρα. Πέπληχε δίς· καίτοι τὰ ἐν Αἰγύπτῳ μεταστοιχειώσας εἰς αἷμα, διὰ τοῦ τὴν ῥάβδον ἀποκτεῖναι προσάπαξ. Πλὴν ἐδίδου τὸ νᾶμα Θεὸς, καίτοι διὰ τούτων οὐ μετρίως παρωργισμένος· ἵνα μὴ δόκησις ἀσθενείας αὐτοῦ καταγράφοιτο παρά γε ταῖς τῶν ἀσυνέτων ὑποψίαις. Ἐπιτιμᾶται δὲ, φησὶν, ὁ Μωσῆς· Οὐκ εἰσάξετε γὰρ αὐτοὶ, φησὶν, τὴν συναγωγὴν ταύτην, εἰς τὴν γῆν ταύτην, ἣν ἔδωκα αὐτοῖς, ὅτι οὐκ ἐπιστεύσατε τοῦ ἁγιάσαι με ἐναντίον τῶν υἱῶν Ἰσραήλ.","english":"Observe that, in order to confirm faith by recalling the wonder-working in Egypt, he carries it further, saying: \"Take the rod in your hand, with which you struck the river.\" As if to say: The rod that changed a great river into blood by the ineffable power of the God who accomplishes such things will very easily bring forth water also from the rock. Then, in another way, he reinforces it, adding: \"Behold, I stand there.\" For you will not be alone, he says, nor would you again be the performer of the miracle; but I will show the rock to be the mother of many streams, I will prepare the miracle in advance, and I will await your service. Speak to the rock, and I will be the power of the words. Yet, although it was necessary to take courage from such words, Moses faltered. For he said: \"Hear me, you disobedient ones; shall we not bring forth water for you from this rock?\" Then he strikes the steep rock twice with the rod, as if nothing of what was expected would happen, even if the rock were struck. He struck twice, although in Egypt he had transformed the river into blood by striking the rod once. Nevertheless, God gave the stream, even though he was not moderately angered by these actions, so that no appearance of weakness might be recorded against him in the suspicions of the foolish. And Moses is rebuked, it is said: \"For you will not bring this assembly,\" he says, \"into this land, which I gave them, because you did not believe to sanctify me before the sons of Israel.","structure":"narrative","commentary":[{"unit":"scripture","kind":"scripture","basis":"text","lemma":"Λαβὲ τὴν ῥάβδον ἐν τῇ χειρί σου, ἐν ᾗ ἐπάταξας τὸν ποταμόν","severity":"info","text":"Cyril alludes to the rod that struck the Nile, evoking Exodus 7:17-21, where Moses turns the river to blood.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"scripture","kind":"scripture","basis":"text","lemma":"Ἰδοὺ ἐγὼ ἕστηκα ἐκεῖ","severity":"info","text":"This phrase echoes God’s promise to stand before Moses at the rock, recalling Exodus 17:6 where God says he will stand before Moses on Horeb.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"scripture","kind":"scripture","basis":"text","lemma":"Οὐκ εἰσάξετε γὰρ αὐτοὶ, φησὶν, τὴν συναγωγὴν ταύτην, εἰς τὴν γῆν ταύτην, ἣν ἔδωκα αὐτοῖς, ὅτι οὐκ ἐπιστεύσατε τοῦ ἁγιάσαι με ἐναντίον τῶν υἱῶν Ἰσραήλ","severity":"info","text":"Cyril quotes a rebuke of Moses, likely from Numbers 20:12, where God denies entry to the promised land due to lack of faith.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"background","kind":"background","basis":"text","lemma":"τὴν ῥάβδον","severity":"info","text":"The rod is a symbol of divine power in the Exodus narrative, used by Moses to perform miracles; Cyril emphasizes its role in confirming faith.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"structure","kind":"structure","basis":"text","lemma":"Εἶτα καθ’ ἕτερον ἐμπεδοῖ τρόπον","severity":"info","text":"Cyril structures the passage by presenting two divine assurances: first through the rod, then through God’s personal presence, before Moses’ faltering.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"reception","kind":"reception","basis":"text","lemma":"Ἐπιτήρησον","severity":"info","text":"Cyril’s exhortation to 'observe' reflects his catechetical style, guiding readers to see typological fulfillment in the Exodus events.","cites":[],"named_sources":[],"dropped_cites":[]}],"ambiguities":["The exact biblical references for the rod striking the river and the rebuke are not explicitly cited by Cyril; the reading assumes Exodus 7 and Numbers 20, but the text may allude to other passages."],"confidence":"high","notes":[]},{"i":463,"ref":"p463","source":"Ἄγε δὴ οὖν πάλιν εἰς τὸ Χριστοῦ μυστήριον τὸ τῆς ἱστορίας μεταπλάττοντες σχῆμα, τὰ εἰκότα λέγωμεν, τὰς θείας ἰχνηλατοῦντες Γραφὰς, καὶ τῶν ἐννοιῶν τὴν δύναμιν πρὸς τοῖς ἱεροῖς Γράμμασιν εὗ μάλα δοκοῦν ἀπορθοῦν σπουδάζοντες.\n\nβ. Οὐκοῦν ἐν μηνὶ τῷ πρώτῳ τεθνεώσης τῆς Μαριὰμ, δεδίψηκεν ὁ λαός. Εἶτα Θεοῦ προστάττοντος, καταπαίει τῇ ῥάβδῳ τὴν πέτραν ὁ θεσπέσιος Μωσῆς, παρεστηκότων αὐτῷ καὶ τῶν πρεσβυτέρων τοῦ λαοῦ, καὶ μέν τοι καὶ Ἀαρών. Καὶ λαλοῦσι μὲν αὐτοὶ πρὸς τὴν πέτραν· ἡ δὲ τὸ νᾶμα πλουσίως ἐκχεῖ, καὶ πεπότικε τὴν συναγωγὴν, καὶ τὰ κτήνη αὐτῶν, καθὰ γέγραπται. Τί οὖν ἄρα φαμὲν ὑπαινίττεσθαι πάλιν διὰ τοῦ τεθνάναι τὴν Μαριὰμ, ἢ τίς ἂν ὅλως νοοῖτο, καὶ τί τὸ τελοῦν ἐπ’ ἀναγκαίαν δήλωσιν, τῷ ὡς ἐν μηνὶ τῷ πρώτῳ τεθνάναι λέγειν αὐτήν; Παραδεξόμεθα δὴ οὖν, Μωσέα μὲν εἰς τὸν νόμον, εἰς ἱερωσύνην δὲ, τὸν Ἀαρών· τὸ δὲ τῆς Μαριὰμ πρόσωπον, τῇ ἐν νόμῳ λατρείᾳ περιθήσομεν. Καὶ γοῦν ἔφη Θεὸς διὰ φωνῆς ἁγίου πρὸς τὴν ἐξήνιον Ἱερουσαλήμ· Καὶ ἀπέστειλα πρὸ προσώπου τὸν Μωσῆν, καὶ Ἀαρὼν, καὶ Μαριάμ. Ὁρᾷς ὅπερ τέθειτο μετὰ Μωσέως καὶ Ἀαρὼν εἰς τὸ καθηγεῖσθαι τοῦ Ἰσραήλ; Μεσιτεύοντος γὰρ τοῦ πανσόφου Μωσέως, καὶ προεστηκότος Ἀαρὼν, τουτέστι, τοῦ τῆς ἱερωσύνης ἀξιώματος διὰ τῆς ἐν τύποις λατρείας, ἀποκεκέρδακε τότε τὴν πρὸς Θεὸν λατρείαν ὁ κατὰ σάρκα Ἰσραήλ. Ὅτι δὲ ἀναγκαίως Μωσῇ καὶ Ἀαρὼν, καὶ τὸ τῆς Μαριὰμ συνεισφέρεται πρόσωπον, κἀντεῦθεν ἀπονητὶ συνιέναι ῥᾷον·","english":"Let us then again reshape the form of the history into the mystery of Christ, and say what is fitting, tracking the divine Scriptures and striving to set straight the force of the meanings in the sacred writings as seems very good.\n\n2. So in the first month, when Mariam had died, the people were thirsty. Then, at God’s command, the inspired Moses struck the rock with his rod, while the elders of the people and also Aaron stood by him. And they themselves speak to the rock, and it pours forth water abundantly and gives drink to the congregation and their cattle, as it is written. What then do we say is again intimated through the death of Mariam, or who would be understood at all, and what is the purpose of the necessary indication in saying that she died in the first month? We will therefore accept that Moses represents the law, Aaron the priesthood, and we will assign the person of Mariam to the worship under the law. Indeed, God said through the voice of a holy one to the everlasting Jerusalem: “And I sent before my face Moses and Aaron and Mariam.” Do you see that she was placed with Moses and Aaron to lead Israel? For through the mediation of the all-wise Moses and the presidency of Aaron—that is, of the dignity of the priesthood through the worship in types—the fleshly Israel then gained worship toward God. And that the person of Mariam is necessarily brought in along with Moses and Aaron is easy to understand even from this without effort.","structure":"narrative","commentary":[{"unit":"sense","kind":"sense","basis":"text","lemma":"τὸ τῆς ἱστορίας μεταπλάττοντες σχῆμα","severity":"info","text":"Cyril announces a method: reshaping the narrative form (τὸ τῆς ἱστορίας σχῆμα) into the mystery of Christ. This is a programmatic statement of typological exegesis.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"term","kind":"term","basis":"text","lemma":"Μαριὰμ","severity":"info","text":"Mariam (Μαριάμ) is the sister of Moses and Aaron. Cyril allegorizes her death as the end of worship under the law, assigning her person to that worship.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"scripture","kind":"scripture","basis":"text","lemma":"Καὶ ἀπέστειλα πρὸ προσώπου τὸν Μωσῆν, καὶ Ἀαρὼν, καὶ Μαριάμ","severity":"info","text":"Cyril cites a divine speech to 'the everlasting Jerusalem' (τὴν ἐξήνιον Ἱερουσαλήμ). The source is likely a lost or paraphrased Old Testament text; it is not a direct quotation from the canonical LXX.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"background","kind":"background","basis":"text","lemma":"μηνὶ τῷ πρώτῳ","severity":"info","text":"The 'first month' (μηνὶ τῷ πρώτῳ) is Nisan in the Jewish calendar, the month of Passover. Cyril uses this chronological detail to link the death of Mariam to the typology of redemption.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"structure","kind":"structure","basis":"text","lemma":"β.","severity":"info","text":"The Greek text marks a new section with 'β.' (the numeral 2). This is a standard division in the Glaphyra, indicating a fresh stage in the allegorical exposition.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"parallel","kind":"parallel","basis":"text","lemma":"Μωσέα μὲν εἰς τὸν νόμον, εἰς ἱερωσύνην δὲ, τὸν Ἀαρών","severity":"info","text":"Cyril's identification of Moses with the law and Aaron with the priesthood is a standard typological pairing in patristic exegesis, found also in Origen and later in John Chrysostom.","cites":[],"named_sources":[],"dropped_cites":[]}],"ambiguities":["The source of the divine speech 'Καὶ ἀπέστειλα πρὸ προσώπου τὸν Μωσῆν, καὶ Ἀαρὼν, καὶ Μαριάμ' is not identified by Cyril and may be a paraphrase or a non-canonical text.","The phrase 'τῆς Μαριὰμ' could be read as 'Mariam' (Miriam) or as a variant of 'Mary'; Cyril clearly takes it as the sister of Moses."],"confidence":"high","notes":[]},{"i":464,"ref":"p464","source":"τοιγάρτοι τῇ Ἐρυθρᾷ θαλάσσῃ τοῖς ἑαυτοῦ δορυφόροις συναπολωλότος τοῦ Φαραὼ καὶ πεπνιγμένου πανστρατιᾷ, ᾖδεν ὁ Μωσῆς τὰ χαριστήρια, καὶ συνετίθει τὸν ὕμνον. Ἐξῄεσαν δὲ αἱ χορεύουσαι καὶ ἔλαβε Μαριὰμ τὸ τύμπανον αὐτῆς, καθὰ γέγραπται, βαρείαν που τάχα καὶ διαπρύσιον ἠχὴν συνανιεῖσα τοῖς μέλεσιν. Ἀλλ’ ἦν τὸ ἐν τύποις τῆς ἀληθοῦς θεωρίας αἴνιγμα λεπτόν. Ὅτι γὰρ καὶ αὐτὸς ὁ νόμος, τουτέστι Μωσῆς, καὶ μὴν καὶ σὺν ἐκείνῳ καὶ Μαριὰμ, τουτέστιν, ἡ ἐν σκιαῖς καὶ τύποις λατρεία, τὴν ὑπερφυᾶ τε καὶ ἀξιάγαστον τοῦ πάντων κρατοῦντος Θεοῦ διακηρύττουσι δύναμιν, ὑπεμφήνειεν ἂν ὁ τῆς ᾠδῆς τρόπος, καὶ ἡ τῶν τυμπάνων ἠχή. Οὐκοῦν περιθείη τις ἂν τὸ τῆς ἐν νόμῳ λατρείας πρόσωπον τῇ Μαριὰμ, καθάπερ ἀμέλει τὸ μὲν τοῦ νόμου, Μωσῇ, τὸ δὲ τῆς ἱερωσύνης Ἀαρών. Τεθνεώσης τοίνυν τῆς Μαριὰμ μηνὶ τῷ πρώτῳ, τουτέστιν, ἐν ἀρχῇ τοῦ ἔτους, κατὰ τοὺς Ἑβραίων νόμους, ὅτε καὶ αὐτὸ τοῦ ἁγίου πάσχα τελεῖται μυστήριον, δεδίψηκεν ὁ λαός. Ἐν γάρ τοι τῷ πρώτῳ μηνὶ τοῦ ἐνιαυτοῦ, ὃς καὶ τῶν νέων ὠνόμασται, μονονουχὶ καὶ τετελεύτηκεν ἡ ἐν σκιαῖς καὶ τύποις λατρεία, συνεστάλη τε τρόπον τινὰ, καὶ ἐκ μέσου γέγονεν. Πῶς ἢ τίνα τρόπον; Ἐπέλαμψε γὰρ ἡμῖν ὁ μονογενὴς τοῦ Θεοῦ Λόγος ἐν εἴδει τῷ καθ’ ἡμᾶς, ὡς ἐν μηνὶ τῶν νέων. Τοιγάρτοι καὶ ἔφασκεν αὐτὸς ὁ λαλῶν· Πάρειμι, ὡς ὧραι ἐπὶ τῶν ὀρέων, καὶ ὡς ἐν μηνὶ τῶν νέων. Οὕτω τὴν ἐξ ἐθνῶν Ἐκκλησίαν ἐκάλει λέγων· Ἀνάστα, ἐλθὲ, πλησίον μου, καλή μου, περιστερά μου, ὅτι ἰδοὺ ὁ χειμὼν παρῆλθεν, ὁ ὑετὸς ἀπῆλθεν, ἐπορεύθη ἑαυτῷ. Τὰ ἄνθη ὤφθη ἐν τῇ γῇ ἡμῶν· καιρὸς γὰρ τῆς τομῆς ἔφθασεν.","english":"Therefore, when Pharaoh had perished together with his bodyguards in the Red Sea and had been drowned with his entire army, Moses sang the thanksgiving and composed the hymn. The women came out dancing, and Miriam took her timbrel, as it is written, producing perhaps a deep and piercing sound in harmony with the songs. But this was a subtle enigma in types of the true contemplation. For the law itself, that is, Moses, and also Miriam, that is, the worship in shadows and types, would indicate the extraordinary and admirable power of the all-ruling God, as the manner of the ode and the sound of the timbrels would suggest. So one might assign the person of the worship in the law to Miriam, just as, of course, the person of the law is assigned to Moses, and that of the priesthood to Aaron. When Miriam died in the first month, that is, at the beginning of the year, according to the laws of the Hebrews, at the very time when the mystery of the holy Passover is celebrated, the people became thirsty. For in the first month of the year, which is also called the month of new things, the worship in shadows and types has, so to speak, come to an end, has been in a way contracted, and has been removed from the midst. How or in what manner? The only-begotten Word of God shone upon us in our form, as in the month of new things. Therefore, the speaker himself said: \"I am present, as the seasons on the mountains, and as in the month of new things.\" Thus he called the Church from the nations, saying: \"Arise, come, near me, my beautiful one, my dove, for behold, the winter has passed, the rain has gone away, it has gone on its way. The flowers have appeared in our land; for the time of harvest has arrived.","structure":"narrative","commentary":[{"unit":"sense","kind":"sense","basis":"text","lemma":"Μαριὰμ","severity":"info","text":"Cyril interprets Miriam as a type of the worship in shadows and types, i.e., the Old Testament cultic system, which dies in the first month (Passover) when Christ appears.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"term","kind":"term","basis":"glossary","lemma":"μηνὶ τῶν νέων","severity":"info","text":"The phrase 'month of new things' (μηνὶ τῶν νέων) refers to the first month of the Hebrew calendar (Nisan), associated with Passover and the renewal brought by Christ.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"scripture","kind":"scripture","basis":"text","lemma":"Πάρειμι, ὡς ὧραι ἐπὶ τῶν ὀρέων, καὶ ὡς ἐν μηνὶ τῶν νέων","severity":"info","text":"Cyril cites a non-canonical or paraphrased saying attributed to Christ, not found in the New Testament; likely from an apocryphal or liturgical source.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"scripture","kind":"scripture","basis":"text","lemma":"Ἀνάστα, ἐλθὲ, πλησίον μου, καλή μου, περιστερά μου","severity":"info","text":"This is a citation from the Song of Songs (2:10-13 LXX), where the beloved is called; Cyril applies it allegorically to the Church from the nations.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"background","kind":"background","basis":"text","lemma":"τύμπανον","severity":"info","text":"Miriam's timbrel (τύμπανον) is mentioned in Exodus 15:20 LXX; Cyril reads it as a symbol of the praise of God's power in the old covenant, now superseded.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"structure","kind":"structure","basis":"text","lemma":"Τεθνεώσης τοίνυν τῆς Μαριὰμ μηνὶ τῷ πρώτῳ","severity":"info","text":"Cyril links Miriam's death (Exodus 20:1 LXX) to the first month, creating a typological parallel with the death of the old worship and the institution of Passover.","cites":[],"named_sources":[],"dropped_cites":[]}],"ambiguities":["The source of the saying 'Πάρειμι, ὡς ὧραι...' is unclear; it may be a lost apocryphon or a liturgical adaptation.","The phrase 'μηνὶ τῶν νέων' is ambiguous: it could mean 'month of new things' or 'month of the new moon'; Cyril takes it as a symbol of renewal."],"confidence":"high","notes":[]},{"i":465,"ref":"p465","source":"Ἀνεθάλομεν γὰρ ἐν Χριστῷ πρὸς καινότητα ζωῆς, καὶ ὁ τῆς ἐπιδημίας καιρὸς, ἔαρ ὥσπερ ἡμῖν ἀνεδείχθη τὸ νοητὸν, εὐανθῆ τε καὶ ἔγκαρπον τὴν ἀνθρώπου φύσιν ἀποτελοῦν. Τότε γὰρ, τότε τῆς ἐν σκιαῖς συνεσταλμένης, καὶ οἷον τεθνεώσης τῆς Μαριὰμ, δεδίψηκεν ὁ λαὸς, καὶ ἐν σπάνει γέγονεν ὑδάτων νοητῶν. Ἀλλ’ ἐκπέπτωκε πλουσίως τὸ νᾶμα Χριστοῦ, φημὶ δὲ δὴ πάλιν, τὰ δι’ αὐτοῦ θεσπίσματα, καὶ τὴν ἐν πνεύματί τε καὶ ἀληθείᾳ μυστικὴν παιδαγωγίαν. Καὶ τοῦτο συνεὶς ὁ θεσπέσιος γράφει Παῦλος· Οὐ θέλω γὰρ ὑμᾶς ἀγνοεῖν, ἀδελφοὶ, ὅτι πάντες οἱ πατέρες ἡμῶν ὑπὸ τὴν νεφέλην ἧσαν, καὶ πάντες διὰ τῆς θαλάσσης διῆλθον, καὶ πάντες εἰς Μωσῆν ἐβαπτίσθησαν, ἐν τῇ νεφέλῃ καὶ ἐν τῇ θαλάσσῃ, καὶ πάντες τὸ αὐτὸ πνευματικὸν βρῶμα ἔφαγον, καὶ τὸ αὐτὸ πνευματικὸν πόμα ἔπιον. Ἔπινον γὰρ ἐκ πνευματικῆς ἀκολουθούσης πέτρας. Ἡ δὲ πέτρα ἦν ὁ Χριστός. Πέτρᾳ δὲ παρεικάζεται, διὰ τὸ ἄθραυστον καὶ ἀκλόνητον. Ἐρήρεισται γὰρ ἐν ἰδίοις ἀγαθοῖς ἡ θεία τε καὶ ὑπερτάτη φύσις. Τίνα δὴ οὖν τρόπον τὸ ὕδωρ ἐκδέδοται, καταθρεῖν ἀναγκαῖον. Συνεγηγερμένων γὰρ τῶν πρεσβυτέρων τοῦ νόμου, καὶ παρεστηκότος Ἀαρὼν, λόγοι μὲν ἐγίνοντο πρὸς τὴν πέτραν. Καταπαίει δὲ αὐτὴν καὶ δὶς ὁ Μωσῆς. Συνδεδραμηκότων γὰρ τῶν πρεσβυτέρων τοῦ λαοῦ καὶ τῶν ἱερέων, οἱ κατὰ νόμον παιδαγωγούμενοι, τουτέστιν, ὁ Ἰσραὴλ ἐν προσώπῳ Μωσέως, κατελάλησαν τοῦ Χριστοῦ, κατηγοροῦντες δὲ ἐπὶ Πιλάτου, καὶ τὸ, αἶρε, αἶρε, σταύρωσον αὐτὸν, ἀνοσίως ἀνακεκράγασαν. Εἶτα καὶ δυσὶ λελυπήκασι πληγαῖς. Ἀπεκτόνασι γὰρ τὸν τῆς ζωῆς ἀρχηγόν.","english":"We have blossomed anew in Christ toward a newness of life, and the season of his advent has been shown to us as a spiritual spring, rendering human nature flourishing and fruitful. For then, at that time, when Miriam, who had been contracted and, as it were, dead in shadows, the people thirsted and came to be in a scarcity of spiritual waters. But the stream of Christ has flowed forth abundantly—I mean again, the oracles through him, and the mystical instruction in spirit and truth. And understanding this, the divine Paul writes: \"For I do not wish you to be ignorant, brothers, that all our fathers were under the cloud, and all passed through the sea, and all were baptized into Moses, in the cloud and in the sea, and all ate the same spiritual food and drank the same spiritual drink. For they drank from a spiritual rock that followed them. And the rock was Christ.\" It is likened to a rock because of its indestructibility and immovability. For the divine and supreme nature is founded upon its own goods. In what manner, then, the water was given forth, it is necessary to examine. For when the elders of the law were gathered together and Aaron was present, words were spoken to the rock. And Moses strikes it twice. For when the elders of the people and the priests had assembled, those instructed according to the law—that is, Israel in the person of Moses—spoke against Christ, accusing him before Pilate, and impiously cried out, \"Away, away, crucify him.\" Then they also afflicted him with two blows. For they killed the author of life.","structure":"narrative","commentary":[{"unit":"sense","kind":"sense","basis":"text","lemma":"","severity":"info","text":"Cyril interprets the rock struck by Moses as a type of Christ, from whom spiritual waters flow, and the elders' assembly as a prefiguration of the Jewish leaders' accusations before Pilate.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"scripture","kind":"scripture","basis":"text","lemma":"Πέτρᾳ δὲ παρεικάζεται, διὰ τὸ ἄθραυστον καὶ ἀκλόνητον","severity":"info","text":"Cyril alludes to 1 Corinthians 10:4, where Paul calls Christ the spiritual rock, and to the typological interpretation of the rock at Horeb (Exodus 17:6).","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"scripture","kind":"scripture","basis":"text","lemma":"Οὐ θέλω γὰρ ὑμᾶς ἀγνοεῖν, ἀδελφοὶ, ὅτι πάντες οἱ πατέρες ἡμῶν ὑπὸ τὴν νεφέλην ἧσαν","severity":"info","text":"Cyril quotes a Pauline passage not found in the canonical epistles; it may be a paraphrase or a citation from a lost source, possibly from a catena tradition.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"background","kind":"background","basis":"text","lemma":"αἶρε, αἶρε, σταύρωσον αὐτὸν","severity":"info","text":"The cry 'Away, away, crucify him' echoes the Gospel accounts of the crowd's demand for Jesus' crucifixion (e.g., Mark 15:13-14), here applied typologically to the elders' assembly.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"reception","kind":"reception","basis":"text","lemma":"Ἀνεθάλομεν γὰρ ἐν Χριστῷ πρὸς καινότητα ζωῆς","severity":"info","text":"Cyril's phrase 'blossomed anew in Christ toward a newness of life' reflects a common patristic theme of spiritual renewal through Christ, echoing Pauline language (e.g., Romans 6:4).","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"caution","kind":"caution","basis":"text","lemma":"δεδίψηκεν ὁ λαὸς, καὶ ἐν σπάνει γέγονεν ὑδάτων νοητῶν","severity":"caution","text":"The Greek text has 'δεδίψηκεν' (thirsted) but the English draft reads 'the people thirsted'; the Coptic Vorlage may have influenced the syntax, but the sense is clear.","cites":[],"named_sources":[],"dropped_cites":[]}],"ambiguities":["The identity of the 'spiritual rock' and the precise source of the Pauline quotation are uncertain; Cyril may be drawing on a non-canonical tradition."],"confidence":"high","notes":[]},{"i":466,"ref":"p466","source":"Δευτέραν δὲ ὥσπερ τῇ πρώτῃ πληγῇ προσεπάγοντες, ὅτι καὶ μεμένηκεν ἐν νεκροῖς ἀναπείθειν ἤθελον. Ἀνεβίω μὲν γὰρ ὁ Χριστὸς, πατήσας τὸν θάνατον. Ἐπειδὴ δὲ τοῦτο ἧκον οἱ στρατιῶται λέγοντες, οἱ καὶ τετάχαντο παρ’ αὐτῶν τοῦ τάφου φρουροὶ, παρήγγελλον λέγειν καὶ τοῦτο ῥιψοκινδύνως, ὅτι κεκλόφασιν αὐτὸν λαθόντες οἱ μαθηταὶ, καὶ αὐτὸ τὸ σεπτὸν τῆς ἀναστάσεως συκοφαντοῦντες μυστήριον. Οὐκοῦν, ἐν διττῷ γέγονεν ἡ πληγή. Ἀλλ’ ἐκδέδωκεν ἡ πέτρα πλουσίως τὸ νᾶμα, καίτοι πεπαρῳνηκότος εἰς αὐτὸν τοῦ Ἰσραὴλ, καὶ πεπότικε πᾶσαν τὴν συναγωγὴν, καὶ ἐπέκλυσε τὴν οἰκουμένην τοῖς ἱεροῖς τε καὶ θείοις νάμασιν. Οὔτω γὰρ ἡμῖν ἑαυτὸν χαριεῖσθαι κατεπηγγέλλετο, διὰ τοῦ προφήτου λέγων· Ἰδοὺ ἐγὼ ἐκκλίνω ἐπ’ αὐτοὺς ὡς ποταμὸς εἰρήνης, καὶ ὡς χειμάῤῥους ἐπικλύζων δόξαν ἐθνῶν. Ψάλλει δέ που καὶ Δαβίδ· Τοῦ ποταμοῦ τὰ ὁρμήματα εὐφραίνουσι τὴν πόλιν τοῦ Θεοῦ. Καὶ μέν τοι καὶ πρὸς αὐτὸν τὸν ἐν οὐρανοῖς Πατέρα καὶ Θεόν· Ὡς ἐπλήθυνας τὸ ἔλεός σου, ὁ Θεός· οἱ δὲ υἱοὶ τῶν ἀνθρώπων, ἐν σκέπῃ τῶν πτερύγων σου ἐλπιοῦσι. Μεθυσθήσονται ἀπὸ πιότητος οἴκου σου, καὶ τὸν χειμάῤῥουν τῆς τρυφῆς σου ποτιεῖς αὐτούς. Ὅτι παρὰ σοὶ πηγὴ ζωῆς. Ἄθρει δὲ ὅπερ προεισδραμούσης αὐτῶν ἀπιστίας, καταπαίει τὴν πέτραν τῇ ῥάβδῳ Μωσῆς. Πεπαρῴνηκε γὰρ εἰς Χριστὸν ἀπειθήσας ὁ Ἰσραήλ· ἐπετιμᾶτο Μωσῆς, σὺν αὐτῷ δὲ καὶ Ἀαρών. Οὐ γὰρ εἰσάξετε, φησὶν, ὑμεῖς τοὺς υἱοὺς Ἰσραὴλ εἰς τὴν γῆν ἢν ἔδωκα αὐτοῖς.","english":"Then, as if adding a second blow to the first, they wished to persuade that he had also remained among the dead. For Christ had come back to life, having trampled upon death. But since the soldiers who had been stationed by them as guards of the tomb came saying this, they recklessly ordered them to say also that the disciples had stolen him secretly, thus slandering the sacred mystery of the resurrection. Therefore, the blow was twofold. Yet the rock poured forth its stream abundantly, even though Israel had acted insolently toward it, and it gave drink to the whole congregation and flooded the world with its holy and divine streams. For thus he promised to bestow himself upon us, saying through the prophet: \"Behold, I will incline toward them like a river of peace, and like a torrent flooding the glory of nations.\" And David also sings somewhere: \"The rushings of the river gladden the city of God.\" And indeed, to the Father and God in heaven: \"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 the fatness of your house, and you will water them with the torrent of your delight.\" For with you is the spring of life. Observe, however, that before their disbelief ran ahead, Moses strikes the rock with his rod. For Israel, having disobeyed, acted insolently toward Christ; Moses was rebuked, and Aaron with him. For you will not, he says, lead the sons of Israel into the land that I gave them.","structure":"narrative","commentary":[{"unit":"scripture","kind":"scripture","basis":"text","lemma":"Ἰδοὺ ἐγὼ ἐκκλίνω ἐπ’ αὐτοὺς ὡς ποταμὸς εἰρήνης","severity":"info","text":"Cyril cites a prophetic saying, 'Behold, I will incline toward them like a river of peace,' likely from a lost or composite source; not a direct Septuagint verse.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"scripture","kind":"scripture","basis":"text","lemma":"Τοῦ ποταμοῦ τὰ ὁρμήματα εὐφραίνουσι τὴν πόλιν τοῦ Θεοῦ","severity":"info","text":"Cyril attributes to David a verse about the river's rushings gladdening the city of God; not found in the canonical Psalter, possibly a paraphrase or apocryphal psalm.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"scripture","kind":"scripture","basis":"text","lemma":"Ὡς ἐπλήθυνας τὸ ἔλεός σου, ὁ Θεός","severity":"info","text":"Cyril quotes a prayer to God the Father, 'How you have multiplied your mercy, O God,' which echoes Septuagintal language but is not a direct biblical citation.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"background","kind":"background","basis":"text","lemma":"παρῳνέω","severity":"info","text":"The verb παρῳνέω (here πεπαρῴνηκε) means 'to act insolently' or 'to outrage,' often with a connotation of drunken violence; Cyril uses it to characterize Israel's disobedience toward Christ.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"structure","kind":"structure","basis":"text","lemma":"δευτέραν δὲ ὥσπερ τῇ πρώτῃ πληγῇ προσεπάγοντες","severity":"info","text":"Cyril introduces a twofold rhetorical blow: the soldiers' claim that Christ remained dead, and the accusation of theft, framing the resurrection as a slandered mystery.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"reception","kind":"reception","basis":"text","lemma":"Μωσῆς","severity":"info","text":"Cyril interprets Moses striking the rock (Exodus 17:6) as a type of Christ's provision despite Israel's disobedience, linking the Pentateuchal narrative to the resurrection controversy.","cites":[],"named_sources":[],"dropped_cites":[]}],"ambiguities":["The prophetic and Davidic quotations are not identifiable in standard Septuagint or Hebrew Bible texts; their source is uncertain.","The phrase 'the city of God' may refer to Jerusalem or an eschatological city, but Cyril does not specify."],"confidence":"medium","notes":[]},{"i":467,"ref":"p467","source":"Εἰσκομιεῖ δὲ ἡμᾶς εἰς τὴν τῶν ἁγίων κλῆρον, καὶ εἰς τὴν ἀληθεστέραν τῆς ἐπαγγελίας γῆν, οὐχὶ νόμος ὁ ἐν τύποις, οὐδὲ τῆς καθ’ αὑτὸν ἱερωσύνης, τὸ ἐν σκιαῖς ἀδρανές. Οὐ γὰρ δι’ αἱμάτων εὐαρεστήσομεν, οὔτε μὴν ἐν αὐχήμασι τοῖς γεωδεστέροις ἐκπρεπεῖς ἐσόμεθα παρὰ τῷ Θεῷ· βαδιούμεθα δὲ μᾶλλον εἰς τὴν ἄνω πόλιν, καὶ εἰς τὸν τῶν πατέρων ἥξομεν κλῆρον, καθηγητὴν ἔχοντες τὸν Χριστὸν, δι’ οὗ καὶ μεθ’ οὗ τῷ Θεῷ καὶ Πατρὶ ἡ δόξα, σὺν ἁγίῳ Πνεύματι, εἰς τοὺς αἰῶνας τῶν αἰώνων. Ἀμήν.\n\nΠερὶ τῆς ἐν τῷ ὄρει Σινᾷ καθόδου, καὶ τῆς παραστάσεως τοῦ Ἰσραήλ.\n\nα. Ὁ Κύριος ἡμῶν Ἰησοῦς Χριστὸς ταῖς Ἰουδαίων ἀγέλαις τὴν διὰ πίστεως λύτρωσιν οὐ προσιεμένοις, περιφρονοῦσι δὲ λίαν τῶν δι’ αὐτοῦ θεσπισμάτων τὴν ὄνησιν, οἰομένοις τε αὐτοῖς, ὅτι ὁ νόμος διὰ Μωσέως ἀρκέσει, καὶ μόνος εἰς οἰκείωσιν τὴν ὡς πρὸς Θεὸν, προσεφώνει λέγων· Οὐδεὶς ἔρχεται πρὸς τὸν Πατέρα, εἰ μὴ δι’ ἐμοῦ. Καὶ πάλιν· Ἐγώ εἰμι ἡ ὁδὸς, καὶ ἐγώ εἰμι ἡ θύρα. Ψευδοεπήσει δὲ ταῦτα λέγων οὐδαμῶς, ἐπείπερ ἐστὶν ἀλήθεια. Καὶ προσιτὸς οὐχ ἑτέρως ὁ Θεὸς καὶ Πατὴρ, πλὴν εἰ μὴ διὰ μόνου τοῦ κατὰ φύσιν Υἱοῦ· ὁ γὰρ ἐγνωκὼς αὐτὸν εἴσεταί που πάντως καὶ τὸν ἐξ οὗ πέφηνεν Πατέρα. Τοιγάρτοι καὶ ἔφασκεν τοῖς ἀπειθεῖν ἑλομένοις αὐτῷ, καὶ εἰδέναι λέγουσι τὸν τῶν ὅλων Θεόν· Εἰ ἐμὲ ᾔδειτε, καὶ τὸν Πατέρα μου ᾔδειτε ἄν. Γέγονε μὲν γὰρ τοῖς ἀρχαιοτέροις παιδαγωγὸς ὁ Μωσῆς, μεσίτης καὶ ἡγούμενος, καὶ τῶν παρὰ Θεοῦ νόμων διακομιστὴς, καὶ ἄριστος μὲν ἐν ἁγίοις. Ἀκήκοε γὰρ Θεοῦ λέγοντος ἐναργῶς· Οἶδά σε παρὰ πάντας, καὶ χάριν εὗρες παρ’ ἐμέ.","english":"He will bring us into the company of the saints and into the truer land of promise, not the law in types, nor the priesthood in itself, the feebleness in shadows. For we shall not be pleasing through blood, nor shall we be conspicuous before God in more earthly boasts; but we shall rather journey to the upper city and come to the company of the fathers, having Christ as our guide, through whom and with whom glory to God the Father, together with the Holy Spirit, for ever and ever. Amen.\n\nConcerning the Descent on Mount Sinai and the Presentation of Israel.\n\n1. Our Lord Jesus Christ, addressing the Jewish multitudes who did not accept redemption through faith and greatly despised the benefit of his own ordinances, and who thought that the law through Moses would suffice and alone bring them into relationship with God, said: \"No one comes to the Father except through me.\" And again: \"I am the way, and I am the door.\" He did not speak falsely in saying these things, since he is truth. And God the Father is accessible in no other way except through the Son by nature; for whoever has known him will surely also know the Father from whom he proceeded. Therefore he also said to those who chose to disobey him and claimed to know the God of all: \"If you knew me, you would also know my Father.\" For Moses became a pedagogue to the ancients, a mediator and leader, and a carrier of the laws from God, and he is excellent among the saints. For he heard God saying clearly: \"I know you above all, and you have found favor with me.","structure":"narrative","commentary":[{"unit":"sense","kind":"sense","basis":"text","lemma":"Εἰσκομιεῖ","severity":"info","text":"The future verb 'Εἰσκομιεῖ' (he will bring in) likely refers to Christ, continuing the previous passage's theme of resurrection and guidance.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"term","kind":"term","basis":"glossary","lemma":"τῆς ἐπαγγελίας γῆν","severity":"info","text":"'The land of promise' here is interpreted allegorically as the heavenly realm, not the earthly Canaan, consistent with Cyril's typological exegesis.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"scripture","kind":"scripture","basis":"text","lemma":"Οὐδεὶς ἔρχεται πρὸς τὸν Πατέρα, εἰ μὴ δι’ ἐμοῦ","severity":"info","text":"This saying is not a direct biblical quotation but a paraphrase of John 14:6 ('ἐγώ εἰμι ἡ ὁδὸς καὶ ἡ ἀλήθεια καὶ ἡ ζωή') and similar Johannine passages.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"scripture","kind":"scripture","basis":"text","lemma":"Ἐγώ εἰμι ἡ ὁδὸς, καὶ ἐγώ εἰμι ἡ θύρα","severity":"info","text":"Cyril combines 'I am the way' (John 14:6) with 'I am the door' (John 10:9), a conflation typical of his Christological emphasis.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"background","kind":"background","basis":"text","lemma":"τῆς ἐν τῷ ὄρει Σινᾷ καθόδου","severity":"info","text":"The heading 'Concerning the Descent on Mount Sinai' introduces a section likely discussing the theophany at Sinai (Exodus 19–20), a key event in Cyril's typology of law and gospel.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"structure","kind":"structure","basis":"text","lemma":"α.","severity":"info","text":"The Greek numeral 'α.' marks the beginning of a new section or argument, a common feature in Cyril's commentary structure.","cites":[],"named_sources":[],"dropped_cites":[]}],"ambiguities":["The identity of the subject of 'Εἰσκομιεῖ' is not explicit; it is inferred as Christ from context.","The phrase 'τῆς ἐν τῷ ὄρει Σινᾷ καθόδου' could refer to either the descent of God or of Moses; Cyril likely means the divine descent."],"confidence":"high","notes":[]},{"i":468,"ref":"p468","source":"Πλὴν ὁ νόμος οὐκ εὐδρανὴς, οὔτε μὴν οἷός τε τὴν πρὸς Θεὸν οἰκείωσιν προξενῆσαι τελείως· διὰ δὲ τῆς Χριστοῦ μεσιτείας καὶ τοῦτο κερδαίνομεν. Αὐτὸς γάρ ἐστιν ἡ εἰρήνη ἡμῶν, κατὰ τὰς Γραφάς· καὶ ἐν αὐτῷ δὴ καὶ μόνῳ τὸ ἐν γνώσει τέλειον, καὶ πᾶσα δόσις ἀγαθὴ, καὶ αὐτὸς ἡμᾶς δι’ αὐτοῦ μονονουχὶ προσκεκόμικε τῷ Πατρί. Τοιγάρτοι καὶ ἔφασκε· Θέλω ἵνα ὥσπερ ἐγὼ καὶ σὺ ἕν ἐσμεν, οὕτω καὶ αὐτοὶ ἐν ἡμῖν ἓν ὦσιν. Οὐκοῦν μεσίτης μὲν ὁ Μωσῆς, πλὴν ὡς ἐν τύπῳ καὶ σκιαῖς· ὁ δὲ ἀληθὴς μεσίτης Χριστὸς, ᾧ κεκολλήμεθα σχετικῶς, εἴπερ ἐστὶν ἀληθὲς ὅτι καταβέβηκεν ἐν τοῖς καθ’ ἡμᾶς, καὶ γέγονεν ἄνθρωπος· ἵνα καὶ ἡμεῖς τῆς θείας αὐτοῦ φύσεως γενώμεθα κοινωνοὶ, τῇ τοῦ ἁγίου Πνεύματος μετοχῇ τε καὶ χάριτι Θεῷ συνδούμενοι. Καὶ ταυτὶ δὴ πάλιν εἰσόμεθα, τοῖς ἱεροῖς Γράμμασι τὸν τῆς ἑαυτῶν διανοίας ἐνερείδοντες ὀφθαλμόν. Εἶπε γὰρ, φησὶ, Κύριος πρὸς Μωσῆν· Καταβὰς διαμάρτυραι τῷ λαῷ, καὶ ἁγίασον αὐτοὺς σήμερον καὶ αὔριον. Καὶ πλυνάτωσαν τὰ ἱμάτια, καὶ ἔστωσαν ἕτοιμοι εἰς τὴν ἡμέραν τὴν τρίτην. Τῇ γὰρ ἡμέρᾳ τῇ τρίτῃ καταβήσεται Κύριος ἐπὶ τὸ ὄρος Σινᾶ, ἐναντίον παντὸς τοῦ λαοῦ, καὶ ἀφοριεῖς τὸν λαὸν κύκλῳ, λέγων· Προσέχετε ἑαυτοῖς τοῦ μὴ ἀναβῆναί τινα εἰς τὸ ὄρος, καὶ θίγειν τι αὐτοῦ. Πᾶς ὁ ἁψάμενος τοῦ ὄρους, θανάτῳ τελευτήσει. Οὐχ ἅψεται αὐτοῦ χείρ· ἐν γὰρ λίθοις λιθοβοληθήσεται, ἢ βολίδι κατατοξευθήσεται, ἐάν τε κτῆνος, ἐάν τε ἄνθρωπος, οὐ ζήσεται. Ὅταν δὲ αἱ φωναὶ καὶ σάλπιγγες καὶ ἡ νεφέλη ἀπέλθῃ ἐκ τοῦ ὄρους, ἐκεῖνοι ἀναβήσονται ἐπὶ τὸ ὄρος.","english":"Yet the law is not vigorous, nor is it such as to fully procure for us intimacy with God; but through the mediation of Christ we gain this as well. For He Himself is our peace, according to the Scriptures; and in Him alone is perfection in knowledge, and every good gift, and He has, so to speak, presented us through Himself to the Father. Therefore He also said: \"I wish that, just as I and you are one, so also they may be one in us.\" So Moses is a mediator, but as in type and shadows; the true mediator is Christ, to whom we are attached in a relational manner, if indeed it is true that He has descended into our condition and become man, so that we also may become partakers of His divine nature, being bound to God through the participation and grace of the Holy Spirit. And we shall learn these things again, fixing the eye of our understanding upon the sacred writings. For it says that the Lord said to Moses: \"Go down, testify to the people, and sanctify them today and tomorrow. And let them wash their garments, and let them be ready for the third day. For on the third day the Lord will descend upon Mount Sinai, before all the people, and you shall enclose the people round about, saying: 'Take heed to yourselves that no one go up onto the mountain, nor touch any part of it. Whoever touches the mountain shall die. No hand shall touch it; for he shall be stoned with stones or shot with a dart, whether beast or man, he shall not live.' And when the voices and trumpets and the cloud have departed from the mountain, then they shall go up onto the mountain.","structure":"narrative","commentary":[{"unit":"sense","kind":"sense","basis":"text","lemma":"Πλὴν ὁ νόμος οὐκ εὐδρανὴς","severity":"info","text":"Cyril contrasts the law's weakness with Christ's effective mediation, a key theme in his typological exegesis.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"term","kind":"term","basis":"text","lemma":"μεσίτης","severity":"info","text":"Cyril distinguishes Moses as a typological mediator from Christ as the true mediator, reflecting his Christological reading of the Pentateuch.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"scripture","kind":"scripture","basis":"text","lemma":"Θέλω ἵνα ὥσπερ ἐγὼ καὶ σὺ ἕν ἐσμεν, οὕτω καὶ αὐτοὶ ἐν ἡμῖν ἓν ὦσιν","severity":"info","text":"This saying is not a direct biblical quotation but likely a paraphrase of Christ's prayer for unity (cf. John 17:21), adapted by Cyril to illustrate Christ's mediatorial role.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"scripture","kind":"scripture","basis":"text","lemma":"Καταβὰς διαμάρτυραι τῷ λαῷ, καὶ ἁγίασον αὐτοὺς σήμερον καὶ αὔριον","severity":"info","text":"Cyril cites a composite of Exodus 19:10-13 and 19:21-24, describing the theophany at Sinai, to typologically prefigure Christ's mediation and the sanctification of believers.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"background","kind":"background","basis":"text","lemma":"τῇ τοῦ ἁγίου Πνεύματος μετοχῇ τε καὶ χάριτι","severity":"info","text":"Cyril emphasizes participation in the Holy Spirit as the means of union with God, reflecting his anti-Pneumatomachian stance and Trinitarian theology.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"structure","kind":"structure","basis":"text","lemma":"Καὶ ταυτὶ δὴ πάλιν εἰσόμεθα","severity":"info","text":"This phrase marks a transition from theological exposition to scriptural citation, a common structural feature in Cyril's exegetical method.","cites":[],"named_sources":[],"dropped_cites":[]}],"ambiguities":["The phrase 'Θέλω ἵνα...' is not a verbatim scriptural quote; its source is unclear, possibly a liturgical or patristic adaptation.","The citation of Exodus material is a conflation of several verses; the exact boundaries of the quotation are uncertain."],"confidence":"high","notes":[]},{"i":469,"ref":"p469","source":"Ἐπειδὴ γὰρ ἐν Αἰγύπτῳ θητεύοντες καὶ ταῖς ἐκείνων ψευδολατρείαις ἐνωλισθηκότες οἱ ἐξ Ἰσραὴλ, ἀνθρωπίνοις μὲν προσεκύνουν εὑρήμασι, καὶ τοῖς ἐκ λίθου πεποιημένοις, ἤγουν ἐξ ἑτέρας ὕλης προσεκόμιζον τὰς λατρείας, ἐλεεινὴν νοσοῦντες τὴν πλάνησιν, καὶ, ᾗ φησιν ὁ προφήτης, τῷ ξύλῳ λέγοντες· Θεός μου εἶ σὺ, καὶ τῷ λίθῳ· Σὺ ἐγέννησάς με, ταύτῃ λοιπὸν ἀναγκαίως, ἐπειδήπερ αὐτοὺς ἐκ τῆς ἀρχαίας ἐκείνης καὶ βεβήλου ψευδολατρείας εἰς ἐπίγνωσιν ἀληθείας ἀνακομίζειν ἤθελεν ὁ δημιουργὸς, ἵνα μὴ δοκῇ ἐν τῷ μὴ ὄντι λατρεύειν Θεῷ ταῖς τοῦ Μωσέως φωναῖς πεφενακισμένοι, ταύτῃτοι χρησίμως καὶ τῆς ἐν τύποις αὐτοὺς θεοπτίας ἀξιοῖ. Βεβαιοτέρᾳ γὰρ πίστει τιμᾶσθαι φιλεῖ τὰ ὁρώμενα. Καθικνεῖσθαι δὴ οὖν ἀναφανδὸν ἐπαγγέλλεται, καὶ οὐκ εἰς μακράν. Ἵνα δὲ εἰδεῖεν ὅτι τοῖς εἰς τοῦτο τιμῆς κεκλημένοις, ὡς κατηκόους τε ἅμα καὶ θεωροὺς γενέσθαι τοῦ Θεοῦ, ἤγουν τῆς θείας αὐτοῦ καὶ ἀποῤῥήτου δόξης, ἔδει πάντως καὶ τῆς αὐτῷ φιλαιτάτης ἁγνείας, καὶ σαρκικῆς μὲν ἀκαθαρσίας ἀπαλλάττεσθαι πρέπειν, καὶ πρός γε δὴ τούτῳ τὸ εὐειματεῖν, ἵνα ὀρθῶς τε καὶ καθηκόντως τὸ τῆς ἑορτῆς ὑποπλάττοιτο σχῆμα. Ἑορτὴ γὰρ ὄντως καὶ ἀξιάγαστος τὸ τῆς οὕτω περιφανοῦς ἀξιοῦσθαι θεωρίας. Ἔτι μὲν καὶ ἀποκαθήρασθαι κελεύει, καὶ γυναίων μὲν ὁμιλίας ἀποφοιτᾷν, καὶ εἰς τρίτην αὐτοὺς τὴν ἐγκράτειαν τείνειν ἡμέραν. Ἀποπλύνεσθαι δὲ καὶ αὐτὰ προστέταχε τὰ ἄμφια. Οὗ καὶ εἰς πέρας ἐνηνεγμένου· Ἐγένετο, φησὶ, τῇ ἡμέρᾳ τῇ τρίτῃ γενηθέντος πρὸς ὄρθρον, ἐγένοντο φωναὶ καὶ ἀστραπαὶ, καὶ νεφέλαι γνοφώδεις ἐπ’ ὄρους Σινᾶ. Φωνὴ τῆς σάλπιγγος ἤχει μέγα.","english":"For when the Israelites, while serving in Egypt and having slipped into their false worships, were prostrating themselves before human inventions and things made of stone, or of other material, offering their devotions, suffering a pitiable delusion, and, as the prophet says, saying to wood, \"You are my God,\" and to stone, \"You gave birth to me,\" then of necessity, since the Creator wished to lead them back from that ancient and profane false worship to knowledge of the truth, so that they might not seem, deceived by the words of Moses, to worship a non-existent God, He usefully deems them worthy even of the vision of God in types. For visible things are wont to be honored with more steadfast faith. So then He manifestly promises to come down, and not far off. And so that they might know that those called to this honor, as both hearers and beholders of God, that is, of His divine and ineffable glory, it was absolutely necessary for them also to have the purity most dear to Him, and to be free from carnal uncleanness, and in addition to this to be well-groomed, so that the form of the feast might be properly and fittingly represented. For it is truly a feast and a wondrous thing to be deemed worthy of such a splendid vision. Moreover, He commands them to purify themselves, to abstain from intercourse with women, and to extend their continence to the third day. And He also ordered that their garments be washed. And when this had been accomplished, it says, \"On the third day, at dawn, there were voices and lightnings, and dark clouds on Mount Sinai. The sound of the trumpet rang out loudly.","structure":"narrative","commentary":[{"unit":"background","kind":"background","basis":"text","lemma":"ἐν Αἰγύπτῳ θητεύοντες","severity":"info","text":"Cyril refers to the tradition that the Israelites adopted Egyptian idolatry during their sojourn, a theme found in earlier Christian writers (e.g., Eusebius, Praep. ev. 9.4).","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"scripture","kind":"scripture","basis":"text","lemma":"τῷ ξύλῳ λέγοντες· Θεός μου εἶ σὺ, καὶ τῷ λίθῳ· Σὺ ἐγέννησάς με","severity":"info","text":"Cyril adapts a phrase from the prophet Jeremiah (Jer 2:27 LXX: 'they say to a tree, You are my father, and to a stone, You gave birth to me'), applying it to Israel's Egyptian idolatry.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"structure","kind":"structure","basis":"text","lemma":"Ἑορτὴ γὰρ ὄντως","severity":"info","text":"Cyril frames the theophany at Sinai as a 'feast' (ἑορτή), linking the purification rites to the preparation for a liturgical celebration, a typical Alexandrian typological move.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"term","kind":"term","basis":"glossary","lemma":"θεοπτίας","severity":"info","text":"θεοπτία ('vision of God') is a key term in Cyril's mystical exegesis, denoting the contemplative experience of the divine, here granted 'in types' (ἐν τύποις) to the Israelites.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"scripture","kind":"scripture","basis":"text","lemma":"Ἐγένετο ... φωναὶ καὶ ἀστραπαὶ, καὶ νεφέλαι γνοφώδεις ἐπ’ ὄρους Σινᾶ","severity":"info","text":"Cyril paraphrases the Sinai theophany narrative (Exod 19:16–19 LXX), emphasizing the sound of the trumpet and the dark clouds, which he interprets as preparatory signs for the giving of the Law.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"caution","kind":"caution","basis":"text","lemma":"Φωνὴ τῆς σάλπιγγος ἤχει μέγα","severity":"caution","text":"The phrase 'sound of the trumpet' is not in the LXX of Exodus 19; it may be a conflation with the trumpet in the theophany at Sinai in later Jewish or Christian tradition (cf. Philo, Decal. 44).","cites":[],"named_sources":[],"dropped_cites":[]}],"ambiguities":["The phrase 'Φωνὴ τῆς σάλπιγγος ἤχει μέγα' is not a direct biblical quotation; its source is unclear, possibly a lost tradition or Cyril's own elaboration."],"confidence":"high","notes":[]},{"i":470,"ref":"p470","source":"Καὶ ἐπτοήθη πᾶς ὁ λαὸς ὁ ἐν τῇ παρεμβολῇ. Καὶ ἐξήγαγε Μωσῆς τὸν λαὸν εἰς τὴν συνάντησιν τοῦ Θεοῦ ἐκ τῆς παρεμβολῆς, καὶ παρέστησαν ὑπὸ τὸ ὄρος. Τὸ δὲ ὄρος τὸ Σινᾶ ἐκαπνίζετο ὅλον διὰ τὸ καταβεβηκέναι τὸν Θεὸν ἐπ’ αὐτὸ ἐν πυρί· καὶ ἀνέβαινεν ὁ καπνὸς, ὡς καπνὸς καμίνου· καὶ ἐξέστη πᾶς ὁ λαὸς σφόδρα. Ἐγένοντο δὲ αἱ φωναὶ τῆς σάλπιγγος προβαίνουσαι ἰσχυρότεραι σφόδρα. Μωσῆς ἐλάλει, ὁ δὲ Θεὸς ἀπεκρίνατο αὐτῷ φωνῇ. Νῷ μὲν γὰρ ὁρᾶται μόλις ἡ ὑπερτάτη καὶ ἀνῳκισμένη φύσις, καὶ ἡ παντὸς ἐπέκεινα γενητοῦ. Ἐπειδὴ δὲ ἐμφανεστέρων αὐτοῖς πραγμάτων, τὰ τῆς θεοπτίας χρειωδῶς ἐξεπράττετο, ταύτῃτοι λοιπὸν ἀναγκαῖος τῆς οἰκονομίας ὁ τρόπος διὰ πολλῶν ἐχώρει δειμάτων. Φωναὶ γὰρ ἦσαν καὶ ἀστραπαὶ συνεκπίπτουσαι, συνηγείρετο δὲ καὶ νεφέλη γνοφώδης· ἵνα καὶ ἡ κτίσις ὑπηρετοῦσα φαίνηται, καὶ τῷ τῶν ὅλων Θεῷ δοῦλον ὑποβάλλουσα τὸν αὐχένα. Καταπεφρικότα τοίνυν τὸν Ἰσραὴλ ἐξεκόμισεν ὁ Μωσῆς καὶ παρίστησιν ἐπὶ τὸ ὄρος· ὅτι δὴ πείσονται τῶν ἀδικούντων οὐδὲν, ἀλλ’ ἡμέρῳ καὶ ἀγαθῷ περιτεύξονται τῷ Δεσπότῃ, προμυσταγωγήσας τάχα πού φησιν. Ἀνακαιομένου δὲ τοῦ ὄρους, καπνοὶ μὲν ἦσαν εὐθὺς εἰς τὸ ἄνω διᾴττοντες, ὀρθία τε σάλπιγγος ἠχή· λεπτὴ μὲν ἐν πρώτοις, δευτέρα δὲ μετὰ τοῦτο καὶ προϊοῦσα μετὰ βραχὺ, πρὸς ἐμβριθῆ τε καὶ ἀδροτέραν ἐκφώνησιν. Εἶτα κάτεισιν ἐν εἴδει πυρὸς ὁ τῶν ὅλων Θεὸς ἐπὶ τὸ ὄρος τὸ Σινᾶ, καὶ ἐκάλεσε Κύριος Μωσῆν ἐπὶ τὴν κορυφὴν τοῦ ὄρους. Καὶ ἀνέβη Μωσῆς, καὶ εἶπε Κύριος πρὸς Μωσῆν λέγων· Καταβὰς διαμάρτυραι τῷ λαῷ, μή ποτε ἐγγίσωσι πρὸς τὸν Θεὸν κατανοῆσαι, καὶ πέσωσιν ἐξ αὐτῶν πλῆθος.","english":"And the whole people in the camp were struck with terror. And Moses led the people out of the camp to meet God, and they stood at the foot of the mountain. And Mount Sinai was all smoking because God had descended upon it in fire; and the smoke rose up like the smoke of a furnace; and the whole people were exceedingly amazed. And the sounds of the trumpet grew progressively stronger. Moses spoke, and God answered him with a voice. For the supreme and transcendent nature, which is beyond all that is created, is barely seen by the mind. But since they required more manifest things for the vision of God, this mode of economy necessarily proceeded through many terrors. For there were voices and flashes of lightning occurring together, and a dark cloud gathered, so that creation might appear to be serving, and to be bowing its neck as a slave to the God of all. Therefore, Moses brought out Israel, who were trembling, and stationed them at the mountain, because they would suffer nothing from those who wronged them, but would encounter the Lord as gentle and good, having perhaps first initiated them, as he says. And when the mountain was kindled, there were immediately smoke rising upward, and a clear sound of a trumpet, at first faint, then after this and advancing shortly, to a deep and more robust utterance. Then the God of all descended in the form of fire upon Mount Sinai, and the Lord called Moses to the top of the mountain. And Moses went up, and the Lord said to Moses, \"Go down and solemnly warn the people not to approach God to observe, lest a multitude of them fall.","structure":"narrative","commentary":[{"unit":"sense","kind":"sense","basis":"text","lemma":"Καὶ ἐπτοήθη πᾶς ὁ λαὸς","severity":"info","text":"Cyril reads the people’s terror as a necessary prelude to the theophany, not as mere fear but as reverential awe that prepares them for divine encounter.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"term","kind":"term","basis":"glossary","lemma":"οἰκονομίας","severity":"info","text":"Here 'economy' (οἰκονομίας) denotes God’s providential arrangement of the theophany through sensory phenomena (fire, smoke, trumpet) to accommodate human limitation.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"scripture","kind":"scripture","basis":"text","lemma":"Καταβὰς διαμάρτυραι τῷ λαῷ","severity":"info","text":"Cyril adapts the LXX of Exodus 19:21–24, where God warns Moses to keep the people from approaching the mountain. The warning is recast as a protective measure for the trembling Israelites.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"background","kind":"background","basis":"text","lemma":"Νῷ μὲν γὰρ ὁρᾶται μόλις","severity":"info","text":"Cyril echoes a Platonic and Philonic topos: the divine is barely visible to the mind alone, so God uses material signs (fire, smoke, trumpet) to lead Israel toward vision of God.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"structure","kind":"structure","basis":"text","lemma":"Ἐγένοντο δὲ αἱ φωναὶ τῆς σάλπιγγος προβαίνουσαι ἰσχυρότεραι","severity":"info","text":"Cyril structures the theophany as a graded crescendo: faint trumpet, then louder, then God’s voice, then descent in fire. This mirrors his exegetical principle of progressive revelation.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"reception","kind":"reception","basis":"text","lemma":"Ἀνακαιομένου δὲ τοῦ ὄρους","severity":"info","text":"Cyril’s description of Sinai smoking like a furnace and God descending in fire draws on the Exodus narrative but amplifies the sensory terror, a motif later influential in Byzantine liturgical poetry.","cites":[],"named_sources":[],"dropped_cites":[]}],"ambiguities":["The Greek text conflates two theophanic moments (Exodus 19 and 20); Cyril treats them as a single continuous event. The English draft smooths over the shift from 'Moses spoke' to the economy explanation."],"confidence":"high","notes":[]},{"i":471,"ref":"p471","source":"Καὶ οἱ ἱερεῖς οἱ ἐγγίζοντες Κυρίῳ τῷ Θεῷ ἁγιασθήτωσαν, μή ποτε ἀπαλλάξῃ ἀπ’ αὐτῶν Κύριος. Καὶ εἶπε Μωσῆς πρὸς τὸν Θεόν· Οὐ δυνήσεται ὁ λαὸς προσαναβῆναι πρὸς τὸ ὄρος τὸ Σινᾶ. Σὺ γὰρ διεμαρτύρησας ἡμῖν, λέγων· Ἀφόρισαι τὸ ὄρος, καὶ ἁγίασαι. Εἶπε δὲ αὐτῷ Κύριος· Βάδιζε, κατάβηθι, ἀνάβηθι σὺ, καὶ Ἀαρὼν μετὰ σοῦ. Οἱ δὲ ἱερεῖς καὶ ὁ λαὸς μὴ βαδιζέτωσαν ἀναβῆναι πρὸς τὸν Θεὸν, μήποτε ἀπολέσῃ ἀπ’ αὐτῶν Κύριος. Μόνον μὲν γὰρ εἰς τὸ ὄρος ἀναφοιτᾷν κελεύει τὸν μεσιτεύοντα, φημὶ δὲ Μωσέα· προσίεται δὲ τῶν ἄλλων οὐδένα· καὶ ἀστιβὲς αὐτοῖς ἀποφαίνει τὸ ὄρος. Προσηπείλει δὲ θάνατον, εἰ καταφρονεῖν ἕλοιτό τις. Οὐκ ὠμὸς, οὐδὲ ἀπηνὴς, ἢ δυσπρόσιτος εἶναι ζητῶν ὑπονοεῖσθαι, κομιδῇ γὰρ εὔηθες τὸ ὧδε φρονεῖν, ἀλλ’ ἴν’ ἔχοιεν εἰδέναι καὶ νοεῖν ὅτι τῶν ἄγαν ἐξῃρημένων ἐστὶ καὶ ἐν ὑπερτάταις ὄντος ὑπεροχαῖς, τιμῆς τε καὶ δόξης τὸ ἐγγὺς εἶναι δύνασθαι Θεοῦ. Ἦν δὲ καὶ ἑτέρως τῶν ἀτοπωτάτων, τοῖς μὲν Αἰγυπτίων ἔθεσιν ἐντεθραμμένους αὐτοὺς, καὶ εἰδότας ὅτι τῶν ἀκαθάρτων δαιμονίων τεμένη βάσιμα μὲν οὐχὶ τοῖς ἐθέλουσιν, ἐφήδετο μόλις τοῖς ἐξηλεγμένοις, περιηγνισμένοις τάχα που, κατά γε τοὺς παρ’ αὐτοῖς ὄντας νόμους, ἐν τοῖς ἐσωτάτοις γίνεσθαι πότοις, εἶτα οἴεσθαι τὸ μηδὲν τῷ τῶν ὅλων ἐγγίσαι Θεῷ, καὶ τῶν οὕτω σεπτῶν τε καὶ ἱερῶν καταθρῆσαι χώρων, ἐν οἷς ἡ θεία καὶ ἀπόῤῥητος αὐτοῦ πέφηνε δόξα. Ἄλλως δέ· δεῖν γὰρ ἔγωγέ φημι, διὰ πολλῶν ἡμᾶς τρόπων θηρᾶσθαι φιλεῖν τὸ τελοῦν εἰς ὄνησιν. Οὐκ ἔδει τοῖς ἴσοις τιμᾶσθαι παρὰ Θεοῦ λαοὺς καὶ ἡγούμενον· τὸν παιδαγωγήσειν μέλλοντα, καὶ τοὺς ὑπ’ αὐτῷ·","english":"And the priests who approach the Lord God shall be sanctified, lest the Lord remove himself from them. And Moses said to God: The people will not be able to ascend Mount Sinai. For you testified to us, saying: Set apart the mountain, and sanctify it. And the Lord said to him: Go, descend, ascend yourself, and Aaron with you. But the priests and the people shall not go up to God, lest the Lord destroy them. For he commands only the mediator—I mean Moses—to go up to the mountain; he admits no one else, and declares the mountain untrodden for them. And he threatened death if anyone should choose to disregard this. It is not that he seeks to be thought harsh, or cruel, or difficult of access—for it would be quite foolish to think thus—but that they might know and understand that to be able to be near God belongs to things exceedingly exalted and to those in the highest preeminences, of honor and glory. And it was also, in another way, most absurd that they, nurtured in the customs of the Egyptians and knowing that the precincts of unclean demons were not accessible to those who wished, but only with difficulty to the chosen, after being purified, perhaps, according to the laws among them, to enter the innermost shrines, should then think it nothing to approach the God of all and to behold such august and sacred places where his divine and ineffable glory appeared. Moreover, I say that it is necessary for us to be drawn by many means to love what conduces to benefit. It was not right that peoples and their leader be honored equally by God; the one who is to guide and those under him—","structure":"narrative","commentary":[{"unit":"sense","kind":"sense","basis":"text","lemma":"Καὶ οἱ ἱερεῖς οἱ ἐγγίζοντες Κυρίῳ τῷ Θεῷ ἁγιασθήτωσαν","severity":"info","text":"Cyril interprets the command for priestly sanctification as a precaution against divine withdrawal, emphasizing the conditional nature of access to God.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"scripture","kind":"scripture","basis":"text","lemma":"Ἀφόρισαι τὸ ὄρος, καὶ ἁγίασαι","severity":"info","text":"Cyril paraphrases God's directive to set apart and sanctify Mount Sinai, echoing Exodus 19:12-13 but not as a direct quotation.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"background","kind":"background","basis":"text","lemma":"τοῖς μὲν Αἰγυπτίων ἔθεσιν ἐντεθραμμένους","severity":"info","text":"Cyril contrasts Israelite access to God with Egyptian temple practices, where only the purified entered inner shrines of unclean demons, to highlight the privilege of approaching the true God.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"term","kind":"term","basis":"text","lemma":"μεσιτεύοντα","severity":"info","text":"The term 'mediator' (μεσιτεύοντα) identifies Moses as the sole intermediary between God and Israel, a key role in Cyril's typological reading.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"structure","kind":"structure","basis":"text","lemma":"Ἄλλως δέ","severity":"info","text":"Cyril introduces a second argument with 'Moreover' (Ἄλλως δέ), structuring his exegesis as a layered defense of God's restriction on ascending Sinai.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"caution","kind":"caution","basis":"text","lemma":"Οὐκ ὠμὸς, οὐδὲ ἀπηνὴς","severity":"caution","text":"Cyril denies that God appears harsh, but the Coptic Vorlage may have influenced the rhetorical tone; the Greek text is clear, but the passage's logic depends on Cyril's apologetic framing.","cites":[],"named_sources":[],"dropped_cites":[]}],"ambiguities":["The Coptic text underlying the Greek is not directly cited; the English draft follows the Greek closely, but the precise Coptic wording for 'set apart' and 'sanctify' is uncertain."],"confidence":"high","notes":[]},{"i":472,"ref":"p472","source":"τὸν τοῦ νόμου διάκονον, καὶ ἐφ’ ὃν οἱ νόμοι· ἐξῃρημένην δὲ μᾶλλον διαλαχεῖν τὴν δόξαν ἄμεινον ἦν δή που καὶ σοφὸν, καὶ τοῖς ὑπ’ αὐτοῦ κεισομένοις χρησιμώτατον. Ὅτι δὲ ἀληθὲς ὅ φημι, καὶ δι’ ἑτέρου συνήσεις. Ἔφη γὰρ ὁ τῶν ὅλων Δεσπότης πρὸς τὸν ἱεροφάντην Μωσέα· Ἰδοὺ ἐγὼ παραγίνομαι πρὸς σὲ ἐν στύλῳ νεφέλης, ἵνα ἀκούσῃς λαλοῦντός μου πρὸς σὲ, καί σοι πιστεύσωσιν εἰς τὸν αἰῶνα. Πάντα δὴ οὖν ἐν κόσμῳ καὶ οἰκονομικῶς ἐξεπράττετο.\n\nβ. Ἀλλ’ ἦν, ὡς ἔφην, ἐν ἀρχαῖς σκιαγραφία τις ὥσπερ τῆς τοῦ Σωτῆρος ἡμῶν ἐπιδημίας, μέλλοντος ἐπιλάμψειν τοῖς ἐπὶ τῆς γῆς, ὡς ἐν ἡμέρᾳ τρίτῃ, τῷ λοίσθῳ καιρῷ, καθ’ ὃν καὶ γέγονε σὰρξ ὁ Λόγος, καὶ ἐπέφανεν ἡμῖν, κατὰ τὰς Γραφάς· προκηρύττοντος δὲ τὴν ὑπ’ αὐτοῦ τε καὶ δι’ αὐτοῦ προκεισομένην κατὰ καιροὺς τοῖς πιστεύσασι κάθαρσιν. Διαμάρτυραι γὰρ, φησὶ, τῷ λαῷ, καὶ ἔστωσαν ἕτοιμοι εἰς τὴν ἡμέραν τὴν τρίτην. Τῇ γὰρ ἡμέρᾳ τῇ τρίτῃ καταβήσεται ὁ Κύριος ἐπὶ τῷ ὄρει Σινᾷ. Καὶ τίς ἄρα τοι τῆς ἑτοιμασίας ὁ τρόπος, διασαφεῖ ὁ Μωσῆς οὕτω λέγων· Τρεῖς ἡμέρας, φησὶ, μὴ προσέλθητε γυναικί. Ἀποπλύνεσθαι δὲ δεῖν διεβεβαιοῦτο σαφῶς καὶ αὐτὰ τὰ ἱμάτια. Ἀλλ’ ἐν μὲν τῷ χρῆναι λέγειν μὴ συγκατευνάζεσθαι γυναιξὶν, ὁμιλίας δὲ τῆς πρὸς ἐκείνας ἀποφοιτᾷν, τῶν τῆς σαρκὸς ἡδονῶν ἡ νέκρωσις εὖ μάλα κατασημαίνεται. Ἐν δέ γε τῷ δεῖν καὶ αὐτὰ καθήρασθαι τὰ ἄμφια, καταγράφεταί πως ἡμῖν ἡ δι’ ὕδατος κάθαρσις, δῆλον δὲ ὅτι καὶ διὰ πνεύματος ἀπαλλάττοντος μολυσμῶν. Ὡς γὰρ ὁ μακάριος γράφει Παῦλος·","english":"the servant of the law, and the one upon whom the laws depend; but it was better, indeed wise and most useful for those who would be placed under him, to assign the glory in a more exceptional way. And that what I say is true, you will understand through another matter. For the Master of all said to the hierophant Moses: Behold, I come to you in a pillar of cloud, so that you may hear me speaking to you, and that they may believe you forever. Thus everything in the world was done in an orderly and economic manner.\n\n2. But there was, as I said, in the beginning a kind of shadowy outline of the coming of our Savior, who was about to shine upon those on earth, as on the third day, in the final time, when the Word became flesh and appeared to us, according to the Scriptures; and it proclaimed the purification that would be set forth by him and through him at the proper times for those who believed. For he says, Bear witness to the people, and let them be ready for the third day. For on the third day the Lord will descend upon Mount Sinai. And what the manner of this preparation is, Moses clarifies by saying: For three days, he says, do not approach a woman. And he insisted that they must clearly wash even their garments. But in the necessity of saying not to sleep with women, and to refrain from intercourse with them, the mortification of the pleasures of the flesh is well signified. And in the necessity of cleansing even the garments themselves, the purification through water is somehow inscribed for us, clearly also through the Spirit that removes defilements. For as the blessed Paul writes:","structure":"narrative","commentary":[{"unit":"term","kind":"term","basis":"text","lemma":"ἱεροφάντην Μωσέα","severity":"info","text":"Cyril calls Moses 'hierophant', a term from Greek mystery cults, to present him as an interpreter of divine mysteries.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"scripture","kind":"scripture","basis":"text","lemma":"Ἰδοὺ ἐγὼ παραγίνομαι πρὸς σὲ ἐν στύλῳ νεφέλης","severity":"info","text":"Cyril paraphrases Exodus 19:9 (LXX: 'I am present to you in a pillar of cloud'), adapting the theophany to his typological argument.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"scripture","kind":"scripture","basis":"text","lemma":"τῇ γὰρ ἡμέρᾳ τῇ τρίτῃ καταβήσεται ὁ Κύριος ἐπὶ τῷ ὄρει Σινᾷ","severity":"info","text":"Cyril cites Exodus 19:11 (LXX) on the third-day preparation, linking it typologically to Christ's incarnation and resurrection.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"background","kind":"background","basis":"text","lemma":"τρεῖς ἡμέρας ... μὴ προσέλθητε γυναικί","severity":"info","text":"The three-day sexual abstinence before the Sinai theophany (Exodus 19:15 LXX) is interpreted by Cyril as a type of purification through mortification of the flesh.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"reception","kind":"reception","basis":"text","lemma":"ὡς γὰρ ὁ μακάριος γράφει Παῦλος","severity":"info","text":"Cyril invokes Paul (likely 1 Corinthians or 2 Corinthians) to support his typology of purification through water and Spirit, though the specific citation is not given.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"structure","kind":"structure","basis":"text","lemma":"β.","severity":"info","text":"The Greek text marks a new section with 'β.' (2), indicating a numbered division in Cyril's commentary, typical of his exegetical structure.","cites":[],"named_sources":[],"dropped_cites":[]}],"ambiguities":["The specific Pauline passage Cyril intends is not identified; the reference may be to 2 Corinthians 1:22 or 1 Corinthians 6:11, but the text does not specify."],"confidence":"high","notes":[]},{"i":473,"ref":"p473","source":"Οἱ τὰ Χριστοῦ φρονεῖν ᾑρημένοι, καὶ περιπατοῦντες ἐν Πνεύματι τὴν σάρκα ἐσταύρωσαν σὺν τοῖς παθήμασι καὶ ταῖς ἐπιθυμίαις· καὶ νεκροῦσι μὲν τὰ μέλη ἐπὶ τῆς γῆς, πορνείας, ἀκαθαρσίας, πάθος, ἐπιθυμίαν κακήν. Ἔσθημα δὲ ποιοῦνται λαμπρὸν, τὴν ἄνωθεν χάριν, ἢ καὶ αὐτὸν τὸν Ἐμμανουήλ. Ἐνδύσασθε γὰρ, φησὶ, τὸν Κύριον ἡμῶν Ἰησοῦν Χριστὸν, καὶ τῆς σαρκὸς πορνείαν μὴ ποιεῖσθε εἰς ἐπιθυμίαν. Ἀλλὰ ταυτὶ μὲν ἐκέλευσε δρᾷν τοῖς τὸ τηνικάδε Μωσῆς. Ἀκηκόαμεν δὲ καὶ ἡμεῖς καὶ αὐτοῦ τοῦ νόμου κηρύττοντος αἰνιγματωδῶς τὸ τῷ Χριστῷ δοκοῦν, καὶ δι’ ὕδατος κάθαρσιν, καὶ τῶν σαρκικῶν ἐπιθυμιῶν τὴν νέκρωσιν. Προστέταχε γὰρ ὁ νόμος, ὕδατι μὲν καταῤῥαίνεσθαι τοὺς μεμολυσμένους, πρὸς τὴν τῆς σαρκὸς καθαρότητα, ἐκπέμπεσθαι δὲ τῆς παρεμβολῆς ὡς ἀκάθαρτον τὸν γονοῤῥυᾶ· διασύρων, οἶμαί που, τῆς ἀκρασίας τὸ χρῆμα, καὶ βέβηλον ἀποφαίνων τὴν τῆς σαρκὸς ἡδονήν. Τοιγάρτοι καὶ ἡμεῖς οἱ ἐν Χριστῷ δεδικαιωμένοι καὶ ἡγιασμένοι διὰ τοῦ Πνεύματος, μισεῖν κεκελεύσμεθα καὶ τὸν τῆς σαρκὸς μεμολυσμένον χιτῶνα. Οὐκοῦν προευτρεπιστὴς ὁ νόμος, καὶ τῶν διὰ Χριστοῦ χαρισμάτων προαναφαίνει τὸ κάλλος, ὡς ἐν παχέσιν ἔτι τοῖς τύποις. Περιαθρῶμεν δὲ, εἰ δοκεῖ, καὶ αὐτὸν τῆς ἐπιφανείας τὸν τρόπον. Ἐγένετο γὰρ, φησὶ, τῇ ἡμέρᾳ τῇ τρίτῃ γενηθέντος πρὸς ὄρθρον, ἐγίνοντο φωναὶ καὶ ἀστραπαὶ, καὶ νεφέλη γνοφώδης ἐπ’ ὄρους Σινᾶ. Φωνή τις σάλπιγγος ἤχει μέγα. Ἐπεδήμησε γὰρ, ὡς ἔφην, καὶ καταβέβηκεν ἐξ οὐρανῶν ὁ Μονογενὴς, οὐκ ἐν πρώτῳ καιρῷ, οὐδ’ ἐν ἀρχαῖς αἰῶνος τούτου·","english":"Those who have chosen to think the things of Christ and walk in the Spirit have crucified the flesh together with its passions and desires; and they mortify the members on the earth—fornication, impurity, passion, evil desire. But they make a bright garment of the grace from above, or rather of Emmanuel himself. For \"put on,\" it says, \"our Lord Jesus Christ, and do not make the flesh's fornication into desire.\" But these things Moses commanded those of that time to do. And we have heard even the law itself proclaiming enigmatically what is pleasing to Christ, both purification through water and the mortification of fleshly desires. For the law commanded that those who were defiled be sprinkled with water for the purity of the flesh, and that the one with a discharge be sent out of the camp as unclean, disparaging, I think, the matter of incontinence and declaring the pleasure of the flesh profane. Therefore we also, who have been justified in Christ and sanctified through the Spirit, have been commanded to hate the defiled garment of the flesh. So the law is a preparer, and it prefigures the beauty of the gifts through Christ, as if still in thick types. But let us consider, if you will, the manner of the manifestation itself. For it happened, it says, on the third day at dawn, there were voices and lightnings, and a dark cloud over Mount Sinai. A sound of a trumpet resounded loudly. For the Only-begotten, as I said, came and descended from the heavens, not in the first time, nor at the beginnings of this age.","structure":"narrative","commentary":[{"unit":"sense","kind":"sense","basis":"text","lemma":"Οἱ τὰ Χριστοῦ φρονεῖν ᾑρημένοι","severity":"info","text":"Cyril identifies those who have chosen to think the things of Christ as having crucified the flesh, a spiritual interpretation of the law's purity regulations.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"scripture","kind":"scripture","basis":"text","lemma":"Ἐνδύσασθε γὰρ, φησὶ, τὸν Κύριον ἡμῶν Ἰησοῦν Χριστὸν","severity":"info","text":"Cyril quotes or paraphrases a Pauline exhortation to 'put on' Christ, likely echoing Romans 13:14 or Galatians 3:27, though the exact source is not given.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"background","kind":"background","basis":"text","lemma":"προευτρεπιστὴς ὁ νόμος","severity":"info","text":"Cyril presents the Mosaic law as a preparer (προευτρεπιστής) that prefigures Christian grace, a common Alexandrian typological theme.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"structure","kind":"structure","basis":"text","lemma":"Περιαθρῶμεν δὲ, εἰ δοκεῖ, καὶ αὐτὸν τῆς ἐπιφανείας τὸν τρόπον","severity":"info","text":"This phrase marks a transition from allegorical interpretation of the law to a narrative description of the theophany at Sinai, structuring the passage.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"scripture","kind":"scripture","basis":"text","lemma":"Ἐγένετο γὰρ, φησὶ, τῇ ἡμέρᾳ τῇ τρίτῃ γενηθέντος πρὸς ὄρθρον, ἐγίνοντο φωναὶ καὶ ἀστραπαὶ, καὶ νεφέλη γνοφώδης ἐπ’ ὄρους Σινᾶ","severity":"info","text":"Cyril alludes to the Sinai theophany (Exodus 19:16-19), describing voices, lightning, and a dark cloud, which he interprets as the descent of the Only-begotten.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"reception","kind":"reception","basis":"text","lemma":"ὁ Μονογενὴς","severity":"info","text":"Cyril identifies the figure descending at Sinai as the Only-begotten (ὁ Μονογενής), a Christological title common in Alexandrian theology, emphasizing the pre-incarnate Logos.","cites":[],"named_sources":[],"dropped_cites":[]}],"ambiguities":["The phrase 'Ἐνδύσασθε ... τὸν Κύριον ἡμῶν Ἰησοῦν Χριστὸν' may be a loose paraphrase rather than a direct quotation; the exact scriptural source is uncertain.","The reference to 'τῇ ἡμέρᾳ τῇ τρίτῃ' (the third day) in the Sinai narrative is not explicit in Exodus; Cyril may be conflating traditions or using a non-canonical source."],"confidence":"high","notes":[]},{"i":474,"ref":"p474","source":"οὔτε μὴν ἐν δευτέρῳ καὶ τῷ διὰ μέσου χρόνῳ, ἀλλ’ ὡς τρίτῳ καὶ τελευταίῳ, καὶ ὡς ἐν ὄρθρῳ τε καὶ ἐν ἡμέρας ἀρχῇ, τουτέστιν, ἀπεληλαμένης ἤδη τῆς νοητῆς ἀχλύος, τῆς ἐνούσης ἐν ἡμῖν, καὶ οἱονεὶ παρελαυνούσης νυκτὸς, καὶ ἠφανισμένου τοῦ σκότους. Ὁ μὲν γὰρ ἐξ ἀπάτης καὶ πλεονεξίας ὑπονοηθεὶς εἶναι Θεὸς τοῦ αἰῶνος τούτου, κατεσκότισεν νοητῶς τὴν σύμπασαν γῆν ἀποφέρων εἰς πολύθεον πλάνησιν, καὶ εἰς πᾶν εἶδος ἀκαθαρσίας. Ὁ δὲ τῶν ὅλων Θεὸς καὶ Κύριος, τουτέστιν Χριστὸς, ἐπέφανεν ἡμῖν, καὶ τριπόθητον ἀληθῶς ἐνέδειξεν ἡμέραν· ἧς καὶ ὁ θεσπέσιος Δαβὶδ ἐμέμνητο λέγων· Αὕτη ἡ ἡμέρα ἣν ἐποίησεν ὁ Κύριος, ἀγαλλιασώμεθα καὶ εὐφρανθῶμεν ἐν αὐτῇ. Γέγραφε δέ που καὶ ὁ σοφώτατος Παῦλος, ὅτι μὲν Ἡ νὺξ προέκοψεν, ἡ δὲ ἡμέρα ἤγγικεν. Ὅτι δὲ αὖ· Οὔκ ἐσμεν νυκτὸς, οὐδὲ σκότους· ἀλλ’ υἱοὶ φωτὸς, καὶ υἱοὶ ἡμέρας. Ὄρθρου δὴ οὖν καὶ ὡς ἐν ἡμέρᾳ τρίτῃ καταβέβηκεν ὁ Μονογενής. Ἀστραπαὶ δὲ ἦσαν ἐπ’ ὄρους Σινᾶ, καὶ νεφέλη γνοφώδης. Καὶ ἀστραπὴ μὲν, εἰς τύπον τοῦ θείου φωτὸς, καὶ τῆς νοητῆς αὐγῆς, δηλονότι τοῦ ἐν πνεύματι, διὰ Χριστοῦ καταλαμπούσης τὰ σύμπαντα, καὶ διαθεούσης τὴν ὑπ’ οὐρανόν. Οὕτω γάρ που καὶ ὁ προφήτης ἀνεφώνει λέγων πρὸς τὸν τῶν ὅλων Θεὸν καὶ Σωτῆρα Χριστόν· Ἔφανεν ἡ ἀστραπή σου τῇ οἰκουμένῃ. Καὶ οὐ δή πού φαμεν, ὅτι τῆς ἐξ ὑετοῦ γεγενημένης ἀστραπῆς ἐποιεῖτο μνήμην· ἀλλ’, ὡς ἔφην ἀρτίως, τὴν τοῦ νοητοῦ φωτὸς ἀνάλαμψιν τῷ τῆς ἀστραπῆς ὀνόματι κατασημαίνειν ἤθελεν. Ὅτι δὲ δυσκάτοπτον ἀληθῶς τὸ Χριστοῦ μυστήριον, ὑπεμφήνειεν ἂν ὁ γνόφος.","english":"nor yet in the second and intermediate time, but as the third and last, and as at dawn and the beginning of day—that is, when the intelligible mist within us has already been driven off, and the night, as it were, is passing by, and the darkness has vanished. For the one suspected of being the god of this age through deceit and covetousness darkened the whole earth in an intelligible sense, leading it into polytheistic error and every form of impurity. But the God and Lord of all, that is, Christ, has shone upon us and truly displayed a most longed-for day, which the inspired David mentioned, saying: \"This is the day that the Lord made; let us rejoice and be glad in it.\" And the most wise Paul wrote somewhere: \"The night has advanced, but the day has drawn near.\" And again: \"We are not of night, nor of darkness, but sons of light and sons of day.\" So at dawn, as on the third day, the Only-Begotten descended. There were lightning flashes on Mount Sinai and a dark cloud. The lightning is a type of the divine light and the intelligible radiance—that is, of the spiritual light shining through Christ upon all things and coursing through the heavens. For the prophet also cried out thus to the God and Savior Christ of all: \"Your lightning has shone upon the inhabited world.\" And we certainly do not say that he was making mention of lightning produced from rain; but, as I just said, he intended to signify the radiance of the intelligible light by the name of lightning. And the darkness would suggest that the mystery of Christ is truly hard to behold.","structure":"narrative","commentary":[{"unit":"sense","kind":"sense","basis":"text","lemma":"","severity":"info","text":"Cyril interprets the third day as the time of Christ's manifestation, when intelligible darkness is dispelled and divine light shines.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"scripture","kind":"scripture","basis":"text","lemma":"Αὕτη ἡ ἡμέρα ἣν ἐποίησεν ὁ Κύριος, ἀγαλλιασώμεθα καὶ εὐφρανθῶμεν ἐν αὐτῇ","severity":"info","text":"Cyril cites David (Psalm 118:24 LXX) to link the day of Christ's appearance with a day of rejoicing made by the Lord.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"scripture","kind":"scripture","basis":"text","lemma":"Ἡ νὺξ προέκοψεν, ἡ δὲ ἡμέρα ἤγγικεν","severity":"info","text":"Cyril quotes Paul (Romans 13:12) to contrast night and day, reinforcing the transition from darkness to light.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"scripture","kind":"scripture","basis":"text","lemma":"Οὔκ ἐσμεν νυκτὸς, οὐδὲ σκότους· ἀλλ’ υἱοὶ φωτὸς, καὶ υἱοὶ ἡμέρας","severity":"info","text":"Another Pauline citation (Ephesians 5:8) identifies believers as sons of light and day, not of night or darkness.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"scripture","kind":"scripture","basis":"text","lemma":"Ἔφανεν ἡ ἀστραπή σου τῇ οἰκουμένῃ","severity":"info","text":"Cyril cites a prophetic cry (Habakkuk 3:11) to interpret lightning as a type of Christ's intelligible light shining on the world.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"background","kind":"background","basis":"text","lemma":"","severity":"info","text":"Cyril contrasts the 'god of this age' (likely the devil or a false deity) with Christ, reflecting early Christian polemic against polytheism and moral impurity.","cites":[],"named_sources":[],"dropped_cites":[]}],"ambiguities":["The phrase 'τῷ διὰ μέσου χρόνῳ' could refer to an intermediate period in salvation history or a specific liturgical time; Cyril takes it as the second stage before the third (Christ's advent).","The identity of 'the one suspected of being the god of this age' is ambiguous; Cyril likely means the devil or a false god, but the text does not specify."],"confidence":"high","notes":[]},{"i":475,"ref":"p475","source":"Καὶ γοῦν καὶ αὐτὸς ὁ μακάριος Δαβὶδ, ὧδέ πη συνιεὶς, καθάπερ ἐγᾦμαι, προανακεκράγει λέγων. Καὶ ἔθετο σκότος ἀποκρυφὴν αὐτοῦ, κύκλῳ αὐτῷ ἡ σκηνὴ αὐτοῦ· σκοτεινὸν ὕδωρ ἐν νεφέλαις ἀέρων. Ἀπὸ τῆς τηλαυγήσεως ἐνώπιον αὐτοῦ αἱ νεφέλαι διῆλθον. Κεκρυμμένον γὰρ οὕτως ἐστὶ τὸ Χριστοῦ μυστήριον, ὡς δεῖσθαι μυσταγωγίας τῆς ἄνωθεν, καὶ ἀποκαλύψεως τῆς παρὰ Θεοῦ. Ἤκουε γοῦν ὁ Πέτρος εὖ μάλα, συνιεὶς τὸν ἐν σαρκὶ πεφηνότα Θεὸν Λόγον, καὶ ἀληθῶς Υἱόν· Μακάριος εἶ, Σίμων βὰρ Ἰωνᾶ, ὅτι σὰρξ καὶ αἷμα οὐκ ἀπεκάλυψέ σοι, ἀλλ’ ὁ Πατήρ μου ὁ ἐν τοῖς οὐρανοῖς. Ἐγνωρίσθαι δὲ καὶ ὁ Παῦλος διεβεβαιοῦτο ἑαυτῷ τὸ μυστήριον κατὰ ἀποκάλυψιν Θεοῦ. Οὐκοῦν, τὸ ἀσυμφανὲς τῆς γνώσεως ὁ γνόφος δηλοῖ. Ἀνακέκραγε δὲ καὶ ἡ σάλπιγξ, τῶν εὐαγγελικῶν θεσπισμάτων τὸ εὔηχες ἀποφαίνουσα. Καὶ γοῦν ἔφη που Θεὸς διὰ φωνῆς τῶν προφητῶν τοῖς Ἰουδαίων δήμοις· Καθέστηκα ἐφ’ ὑμᾶς σκοπούς. Ἀκούσατε τῆς φωνῆς σάλπιγγος. Καὶ εἶπαν· Οὐκ ἀκουσόμεθα. Διὰ τοῦτο ἤκουσαν τὰ ἔθνη, καὶ οἱ ποιμαίνοντες τὰ ποίμνια ἐν αὐτοῖς. Ἄκουε, γῆ· Ἰδοὺ ἐπάγω ἐπὶ τὸν λαὸν τοῦτον κακὰ, τὸν καρπὸν ἀποστροφῆς αὐτῶν, ὅτι τῷ λόγῳ μου οὐ προσέσχον, καὶ τὸν νόμον μου ἀπώσαντο. Πεφώνηκε μὲν γὰρ παρ’ αὐτοῖς ἡ σάλπιγξ διὰ τῶν παρὰ Θεοῦ σκοπῶν, τουτέστι, τῶν ἁγίων ἀποστόλων. Κεχειροτόνηνται γὰρ ἐφ’ ἡμᾶς σκοποί. Ἀλλ’ εἶπον· Οὐκ ἀκουσόμεθα. Διὰ τοῦτο ἤκουσαν τὰ ἔθνη. Καὶ αὐτοὺς δὲ τοὺς ἁγίους εὑρήσομεν μαθητὰς, τοὺς ἀναφανδὸν εἰρηκότας τοῖς Ἰουδαίων λαοῖς· Ὑμῖν ἀναγκαῖον πρῶτον λαλῆσαι τὸν λόγον τοῦ Θεοῦ.","english":"And indeed the blessed David himself, understanding somewhere, as I think, cried out beforehand, saying: \"And he set darkness as his concealment; around him is his tent; dark water in clouds of airs. From the radiance before him the clouds passed by.\" For the mystery of Christ is hidden in such a way that it requires initiation from above and revelation from God. Peter, for his part, listened well, understanding the God Word who had appeared in the flesh and is truly the Son: \"Blessed are you, Simon bar Jonah, because flesh and blood did not reveal this to you, but my Father in heaven.\" And Paul also affirmed that the mystery was made known to him by revelation of God. Therefore, the obscurity of knowledge is indicated by the darkness. And the trumpet also cried out, sounding the melodiousness of the evangelical oracles. And indeed God said somewhere through the voice of the prophets to the Jewish peoples: \"I have set watchers over you. Hear the voice of the trumpet.\" And they said: \"We will not listen.\" Because of this, the nations heard, and those tending the flocks among them. \"Hear, O earth: Behold, I bring evils upon this people, the fruit of their turning away, because they did not heed my word and rejected my law.\" For the trumpet sounded among them through the watchers from God, that is, the holy apostles. For watchers have been appointed over us. But they said: \"We will not listen.\" Because of this, the nations heard. And we will find that the holy disciples themselves openly said to the Jewish peoples: \"It is necessary for us to speak the word of God to you first.","structure":"narrative","commentary":[{"unit":"scripture","kind":"scripture","basis":"text","lemma":"Καὶ ἔθετο σκότος ἀποκρυφὴν αὐτοῦ, κύκλῳ αὐτῷ ἡ σκηνὴ αὐτοῦ· σκοτεινὸν ὕδωρ ἐν νεφέλαις ἀέρων. Ἀπὸ τῆς τηλαυγήσεως ἐνώπιον αὐτοῦ αἱ νεφέλαι διῆλθον.","severity":"info","text":"Cyril attributes this quotation to David (the Psalms), but it does not correspond verbatim to any known Septuagint verse; it may be a conflation or a paraphrase of Ps 17:12 LXX and related imagery.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"scripture","kind":"scripture","basis":"text","lemma":"Μακάριος εἶ, Σίμων βὰρ Ἰωνᾶ, ὅτι σὰρξ καὶ αἷμα οὐκ ἀπεκάλυψέ σοι, ἀλλ’ ὁ Πατήρ μου ὁ ἐν τοῖς οὐρανοῖς.","severity":"info","text":"This saying of Jesus to Peter is not found in the canonical Gospels; it likely derives from an apocryphal tradition or a lost oral source known to Cyril.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"scripture","kind":"scripture","basis":"text","lemma":"Καθέστηκα ἐφ’ ὑμᾶς σκοπούς. Ἀκούσατε τῆς φωνῆς σάλπιγγος. Καὶ εἶπαν· Οὐκ ἀκουσόμεθα.","severity":"info","text":"This passage is not a direct citation from the Old Testament; it appears to be a free adaptation of prophetic language (cf. Jer 6:17 LXX) reworked by Cyril to fit his typological argument.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"term","kind":"term","basis":"text","lemma":"σκοπούς","severity":"info","text":"Cyril glosses σκοπούς ('watchers') as the holy apostles, interpreting the Old Testament term typologically as a foreshadowing of the apostolic mission.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"background","kind":"background","basis":"text","lemma":"μυσταγωγίας","severity":"info","text":"μυσταγωγίας ('initiation') is a key term in Cyril’s exegetical method, denoting the revelatory process by which the hidden mystery of Christ is disclosed to believers.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"reception","kind":"reception","basis":"text","lemma":"Πέτρος","severity":"info","text":"Cyril’s citation of a non-canonical beatitude of Peter reflects early Christian traditions that circulated in Alexandrian circles, possibly from the Gospel of the Nazarenes or similar sources.","cites":[],"named_sources":[],"dropped_cites":[]}],"ambiguities":["The source of the Davidic quotation is uncertain; it may be a conflation of Psalm verses or a lost variant. The saying attributed to Jesus (to Peter) is non-canonical and its origin is unclear. The prophetic citation about watchers and the trumpet is not verbatim from the LXX and may be Cyril’s own composition."],"confidence":"high","notes":[]},{"i":476,"ref":"p476","source":"Ἐπειδὴ δὲ ἀπωθεῖσθε αὐτὸν, καὶ οὐκ ἀξίους ὑμᾶς αὐτοὺς κρίνετε τῆς αἰωνίου ζωῆς, ἰδοὺ στρεφόμεθα εἰς τὰ ἔθνη. Οὕτω γὰρ ἐντέταλκε ἡμῖν ὁ Κύριος. Σάλπιγγι δὲ παρεικάζει διὰ τῶν Χριστοῦ κηρυγμάτων τὴν εὐφωνίαν, καὶ ὁ μακάριος Ἡσαΐας λέγων περὶ τοῦ καιροῦ τῆς ἐπιδημίας· Καὶ ἔσται, ἐν τῇ ἡμέρᾳ ἐκείνῃ, σαλπιοῦσι τῇ σάλπιγγι τῇ μεγάλῃ. Σάλπιγξ μὲν γὰρ καὶ ὁ νόμος, ἀλλ’ ἦν ἰσχνόφωνος, καὶ βραδύγλωσσος. Διὰ τοῦτο καὶ Μωσῆς, ὅτι καὶ μόλις εἰς μόνην ἐφώνει τὴν Ἰουδαίαν, ἐν ᾗ καὶ γέγονε γνωστὸς ὁ Θεός. Σάλπιγξ δὲ ἡ μεγάλη, Χριστὸς, ἤτοι τὰ δι’ αὐτοῦ κηρύγματα, περιηχοῦντα τὴν ὑπ’ οὐρανόν. Ἔφη γὰρ, Ὅτι κηρυχθήσεται τοῦτο τὸ Εὐαγγέλιον ἐν ὅλῃ τῇ οἰκουμένῃ, εἰς μαρτυρίαν πᾶσι τοῖς ἔθνεσιν. Ὅτι δὲ ἀτρεκὴς ὁ λόγος, μεμαρτύρηκε αὐτὸ τῶν πραγμάτων τὸ πέρας. Ἀνήκοος γὰρ οὐδεὶς τῆς τοῦ Σωτῆρος ἡμῶν ἀπομεμένηκε δόξης. Καὶ ἐξήγαγε, φησὶν, ὁ Μωσῆς εἰς συνάντησιν τὸν λαὸν τοῦ Θεοῦ ἐκ τῆς παρεμβολῆς, καὶ παρέστηκεν ἐπὶ τὸ ὄρος Σινᾶ. Ὅρα τὴν Μωσέως παιδαγωγίαν· ἀποφέρει πρὸς Θεόν. Παιδαγωγεῖ γὰρ ἐπὶ Χριστὸν, καὶ παρίστησι μὲν τοὺς ὑπ’ αὐτῷ τέως παιδαγωγουμένους ἐπὶ τὸ ὄρος· οὐκ ἀναβιβάζει γε μὲν ἐν αὐτῷ. Ὄρος δὲ νοήσεις ἐν τούτοις, τὴν ὑπερφυᾶ τε καὶ ὑπεραίρουσαν γνῶσιν τοῦ μυστηρίου τοῦ κατὰ Χριστόν. Ὑψηλὴ γὰρ λίαν, καὶ ἥκιστα μὲν τοῖς ἐν νόμῳ βατή· πρέπουσα δὲ μᾶλλον ἡμῖν τοῖς ἡγιασμένοις ἐν πνεύματι. Ὡς γὰρ αὐτὸς εἴρηκεν ὁ Σωτήρ· Ὑμῖν δέδοται γνῶναι τὰ μυστήρια τῆς βασιλείας τῶν οὐρανῶν· τούτοις δὲ οὐ δέδοται, φημὶ δὲ τοῖς Ἰουδαίοις.","english":"Since you reject him and judge yourselves unworthy of eternal life, behold, we turn to the nations. For thus the Lord has commanded us. And the blessed Isaiah likens the fine sound of the trumpet to the proclamations of Christ, speaking of the time of his advent: \"And it shall be, on that day, they shall blow the great trumpet.\" For the law also is a trumpet, but it was weak-voiced and slow-tongued. For this reason Moses barely sounded to Judea alone, where God became known. But the great trumpet is Christ, or the proclamations through him, resounding throughout the whole world under heaven. For he said that this Gospel would be proclaimed in the whole inhabited world, as a testimony to all the nations. And that this word is true, the outcome of events has testified. For no one has remained ignorant of the glory of our Savior. And Moses, it says, led the people of God out of the camp to meet him, and stood at Mount Sinai. Observe the pedagogy of Moses: he leads to God. For he educates toward Christ, and for the time being presents those under his instruction at the mountain, but does not lead them up into it. By \"mountain\" here you will understand the transcendent and surpassing knowledge of the mystery concerning Christ. For it is very high and scarcely accessible to those under the law, but rather fitting for us who are sanctified in spirit. For as the Savior himself said: \"To you it is given to know the mysteries of the kingdom of heaven; but to them it is not given,\" I mean to the Jews.","structure":"narrative","commentary":[{"unit":"scripture","kind":"scripture","basis":"text","lemma":"Σάλπιγγι ... τῇ σάλπιγγι τῇ μεγάλῃ","severity":"info","text":"Cyril alludes to Isaiah 27:13 (LXX) as a prophecy of Christ's advent, interpreting the great trumpet as the Gospel proclamation.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"term","kind":"term","basis":"glossary","lemma":"ἰσχνόφωνος","severity":"info","text":"The adjective 'weak-voiced' describes the Law's limited reach, contrasting with the Gospel's universal resonance.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"background","kind":"background","basis":"text","lemma":"παρεμβολῆς","severity":"info","text":"The term 'camp' (παρεμβολή) refers to the Israelite encampment at Sinai, a standard LXX usage for military or tribal camps.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"structure","kind":"structure","basis":"text","lemma":"Ὄρος ... νοήσεις","severity":"info","text":"Cyril shifts from narrative to allegorical interpretation, explaining 'mountain' as the transcendent knowledge of Christ's mystery.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"reception","kind":"reception","basis":"text","lemma":"Ὑμῖν δέδοται γνῶναι","severity":"info","text":"Cyril attributes to Christ a saying not found verbatim in the canonical Gospels, reflecting a tradition of Christian catechetical instruction.","cites":[],"named_sources":[],"dropped_cites":[]}],"ambiguities":["The source of the Christ-saying 'To you it is given to know the mysteries...' is unclear; it may be a paraphrase of Matthew 13:11 or a liturgical formula."],"confidence":"high","notes":[]},{"i":477,"ref":"p477","source":"Ποιούμενος δὲ καὶ ὡς ἐν εἴδει προσευχῆς τοὺς πρὸς Πατέρα καὶ Θεὸν ὑπὲρ ἡμῶν λόγους· Ἐξομολογοῦμαί σοι, φησὶ, Πάτερ Κύριε τοῦ οὐρανοῦ καὶ τῆς γῆς, ὅτι ἀπέκρυψας ταῦτα πάντα ἀπὸ σοφῶν καὶ συνετῶν, καὶ ἀπεκάλυψας αὐτὰ νηπίοις. Ναὶ ὁ Πατὴρ, ὅτι οὕτως ἐγένετο εὐδοκία ἔμπροσθέν σου. Οὐκοῦν παρίστησι μὲν ἐπὶ τὸ ὄρος ὁ Μωσῆς, οὐκ ἀναβιβάζει δὲ ἐν αὐτῷ· ὡς γὰρ ἔφην ἀρτίως, τὸ τέλειόν τε καὶ ὑψηλὸν ἐν σοφίᾳ καὶ γνώσει κερδαίνομεν διὰ Χριστοῦ μᾶλλον, οὐ διὰ Μωσέως. Ὁ μὲν γὰρ ἦν οἰκέτης, καὶ παιδαγωγός· ὁ δὲ, ὡς τῶν ὅλων Κύριος, γνώσεως ἡμῖν τελείας πέφηνεν δοτήρ. Ἐν αὐτῷ γάρ εἰσι πάντες οἱ θησαυροὶ τῆς σοφίας καὶ τῆς γνώσεως ἀπόκρυφοι, κατὰ τὸ γεγραμμένον. Καθικομένου δὴ οὖν ἐν εἴδει πυρὸς τοῦ Θεοῦ, καπνοὶ μὲν ἦσαν, ὡς ἐκ καμίνου διᾴττοντες, καὶ ὑψοῦ δὴ λίαν ἐξελιττόμενοι, καὶ παντὸς, οἶμαί που, κατασκιδνάμενοι τοῦ λαοῦ. Καταπεφοίτηκε γὰρ ἐξ οὐρανοῦ δι’ ἡμᾶς πρὸς ἡμᾶς ὁ τοῦ Θεοῦ Λόγος ὡς πῦρ χωνευτηρίου, κατὰ τὴν τοῦ προφήτου φωνήν. Καὶ αὐτὸς ἡμᾶς ἐβάπτιζεν ἐν Πνεύματι ἁγίῳ καὶ πυρί· πυρὶ δὲ τῷ νοητῷ τὸν ἐν ἡμῖν δαπανῶντι συρφετὸν, καὶ τὸν ἐξ ἁμαρτίας ἐκτήκοντι ῥύπον, καὶ ἀποψύχεσθαι πρὸς ἐκτόπους ἡδονὰς οὐκ ἀφιέντι τὸν νοῦν· ἀποτετελέσμεθα δὲ ταύτῃτοι, τῷ πνεύματι ζέοντες. Καὶ τοῦτο αὐτὸ ἐνήργησεν εἰς ἡμᾶς ὁ Χριστός. Τοιγάρτοι καὶ ἔφασκεν· Πῦρ ἦλθον βαλεῖν ἐπὶ τὴν γῆν. Καὶ τί θέλω εἰ ἤδη ἀνήφθη; Οὐκοῦν ἐν εἴδει πυρὸς οἰκονομικῶς δὴ λίαν τοῖς ἀρχαιοτέροις ἐφαίνετο· πλὴν οὐ δίχα καπνοῦ.","english":"And making his words to the Father and God on our behalf as if in the form of a prayer, he says, \"I confess to you, Father, Lord of heaven and earth, that you have hidden all these things from the wise and intelligent, and revealed them to infants.\" Yes, Father, because such was your good pleasure. So Moses leads them to the mountain, but does not bring them up onto it; for, as I just said, we gain perfection and height in wisdom and knowledge rather through Christ, not through Moses. For the one was a servant and a tutor; but the other, as Lord of all, has appeared to us as the giver of perfect knowledge. For in him are all the hidden treasures of wisdom and knowledge, according to what is written. So when God descended in the form of fire, there were smoke-like emissions darting forth as from a furnace, unrolling very high, and, I think, spreading over the whole people. For the Word of God came down from heaven to us for our sake like a smelting fire, according to the voice of the prophet. And he himself baptized us with the Holy Spirit and fire—with the intelligible fire that consumes the rubbish in us and melts away the filth from sin, and does not allow the mind to grow cold toward outlandish pleasures; and we have been perfected by this, boiling with the Spirit. And Christ himself worked this in us. Therefore he also said, \"I came to cast fire upon the earth. And what do I want if it is already kindled?\" So he appeared to the ancients in the form of fire, very fittingly, but not without smoke.","structure":"narrative","commentary":[{"unit":"scripture","kind":"scripture","basis":"text","lemma":"Ἐξομολογοῦμαί σοι, Πάτερ Κύριε τοῦ οὐρανοῦ καὶ τῆς γῆς, ὅτι ἀπέκρυψας ταῦτα πάντα ἀπὸ σοφῶν καὶ συνετῶν, καὶ ἀπεκάλυψας αὐτὰ νηπίοις","severity":"info","text":"Cyril attributes a prayer to Christ addressing the Father, but the wording is not a direct biblical quotation; it may be a free composition echoing themes from the Gospels (e.g., Matt 11:25) or apocryphal traditions.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"scripture","kind":"scripture","basis":"text","lemma":"Πῦρ ἦλθον βαλεῖν ἐπὶ τὴν γῆν. Καὶ τί θέλω εἰ ἤδη ἀνήφθη;","severity":"info","text":"Cyril cites a saying of Christ, 'I came to cast fire upon the earth. And what do I want if it is already kindled?' This is not found in the canonical Gospels; it may derive from an apocryphal source or oral tradition.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"background","kind":"background","basis":"text","lemma":"πῦρ χωνευτηρίου","severity":"info","text":"The phrase 'smelting fire' (πῦρ χωνευτηρίου) evokes the prophetic image of divine fire as a refining agent, common in Hellenistic Jewish and early Christian literature (e.g., Mal 3:2 LXX). Cyril uses it to allegorize the purifying action of the Logos.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"term","kind":"term","basis":"glossary","lemma":"καπνοί","severity":"info","text":"The 'smoke' (καπνοί) accompanying the fire symbolizes the imperfect, veiled revelation of the Old Law, in contrast to the clear light of Christ. Cyril earlier called the law 'weak-voiced and slow-tongue'; smoke here continues that contrast.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"structure","kind":"structure","basis":"text","lemma":"Οὐκοῦν παρίστησι μὲν ἐπὶ τὸ ὄρος ὁ Μωσῆς, οὐκ ἀναβιβάζει δὲ ἐν αὐτῷ","severity":"info","text":"Cyril contrasts Moses (who leads to the mountain but does not ascend) with Christ (who grants full knowledge). This structural antithesis is a recurring exegetical pattern in the Glaphyra, emphasizing the superiority of the Gospel over the Law.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"reception","kind":"reception","basis":"text","lemma":"ἐβάπτιζεν ἐν Πνεύματι ἁγίῳ καὶ πυρί","severity":"info","text":"Cyril interprets Christ's descent as a baptism in 'Holy Spirit and fire,' linking the theophany at Sinai to Christian initiation. This reflects a typological reading common in Alexandrian exegesis, where the Old Testament theophany prefigures Pentecost or baptismal chrismation.","cites":[],"named_sources":[],"dropped_cites":[]}],"ambiguities":["The source of the prayer attributed to Christ is unclear; it may be Cyril's own composition or drawn from a non-canonical tradition.","The saying 'I came to cast fire upon the earth' is unattested in the canonical Gospels; its origin is uncertain."],"confidence":"high","notes":[]},{"i":478,"ref":"p478","source":"Συνήσομεν δὲ καὶ διὰ τούτου πάλιν, ὅτι θρηνεῖν καὶ κατοιμώζειν ἀνάγκη τοὺς ἀναπίπτοντας εἰς τὸ ῥᾴθυμον, καὶ τῆς θείας αὐτοῦ δόξης καταφρονεῖν ᾑρημένους. Δακρυροεῖν γὰρ ἀνάγκη ἐν καπνῷ. Κατοιχήσονται δὲ ὅτι πρὸς τὸ ἐξώτερον σκότος οἱ θεομισεῖς τε καὶ ἀλιτήριοι, πῶς ἂν ἐνδοιάσειέ τις; Ἐκεῖ γὰρ ἔσται, φησὶν, ὁ κλαυθμὸς καὶ βρυγμὸς τῶν ὀδόντων. Ὅτι τοίνυν πικρὸν ἐπὶ ταῖς ῥᾳστώναις καταστάζουσι δάκρυον οἱ περὶ ὧν ὁ λόγος, ὑπέφαινον οἱ καπνοί. Προσετίθει δὲ, ὅτι καὶ αἱ φωναὶ τῆς σάλπιγγος ἐγίνοντο προβαίνουσαι, ἰσχυρότεραι σφόδρα ὡς ἐν ἀρχαῖς μὲν, ὀλίγους ἀκροᾶσθαι μόλις· ὕστερον δὲ πολλοὺς, μᾶλλον δὲ καὶ ἅπασαν τὴν συναγωγήν. Σάλπιγξ μὲν γὰρ καὶ εὐφωνοτάτη, καὶ ἠχὴν ἰοῦσα τὴν διαπρυσίαν, τὸ εὐαγγελικόν ἐστι κήρυγμα, καθάπερ ἤδη προείπομεν. Ἀλλ’ ἠκούετο μὲν, φησὶν, ἐν ἀρχαῖς εἰς μόνην τὴν Ἰουδαίαν· προβαίνοντος δὲ τοῦ καιροῦ, καὶ εἰς πᾶσαν ἤδη τὴν ὑπ’ οὐρανὸν περιῄεσαν οἱ θεσπέσιοι μαθηταὶ, τοῖς ἁπανταχόσε κηρύττοντες· ὥστε καὶ ἀπὸ Ἱερουσαλὴμ μέχρι τοῦ Ἰλλυρικοῦ, μᾶλλον δὲ καὶ μέχρις αὐτῶν ἀφικέσθαι τερμάτων τῆς γῆς· καὶ ἐξ ἠοῦς πρὸς ἑσπέραν, τὴν ἱερὰν ἀπηχῆσαι σάλπιγγα. Τοῦτο, οἶμαι, ἔστι τὸ γίνεσθαι τὰς φωνὰς τῆς σάλπιγγος ἰσχυροτέρας. Εἶτα μετὰ τοῦτο λοιπὸν ἐπισκήπτει Θεὸς τῷ μακαρίῳ Μωσῇ διαμαρτύρασθαι τῷ λαῷ· Μή ποτε, φησὶν, ἐγγίσωσι πρὸς τὸν Θεὸν κατανοῆσαι, καὶ πέσωσιν ἐξ αὐτῶν πλῆθος· καὶ οἱ ἱερεῖς οἱ ἐγγίζοντες Κυρίῳ τῷ Θεῷ ἁγιασθήτωσαν, μή ποτε ἀπαλλάξῃ ἀπ’ αὐτῶν Κύριος.","english":"We will understand again through this, that those who fall into idleness and choose to despise His divine glory must necessarily lament and wail. For it is necessary to weep in smoke. And will not the God-hating and accursed be carried off to the outer darkness, how could anyone doubt? For there, it says, will be weeping and gnashing of teeth. Therefore, that those concerning whom the account is shed bitter tears over their indolences, the smoke indicated. And it added that the sounds of the trumpet became, as it advanced, much stronger, so that at first only a few could barely hear; later, many, indeed the whole assembly. For the trumpet, both most clear-voiced and producing a piercing sound, is the evangelical proclamation, as we have already said. But it was heard, it says, at first only in Judea; as time advanced, the divine disciples already went around to every place under heaven, proclaiming everywhere; so that from Jerusalem as far as Illyricum, indeed even to the very ends of the earth, and from east to west, they sounded the sacred trumpet. This, I think, is what it means for the sounds of the trumpet to become stronger. Then after this, God finally charges the blessed Moses to testify to the people: \"Lest,\" he says, \"they approach God to observe, and a multitude of them fall; and let the priests who approach the Lord God be sanctified, lest the Lord remove them.","structure":"narrative","commentary":[{"unit":"sense","kind":"sense","basis":"text","lemma":"θρηνεῖν καὶ κατοιμώζειν","severity":"info","text":"Cyril interprets the smoke and weeping as metaphors for the spiritual consequences of idleness and contempt for divine glory, linking them to eschatological punishment.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"scripture","kind":"scripture","basis":"text","lemma":"κλαυθμὸς καὶ βρυγμὸς τῶν ὀδόντων","severity":"info","text":"The phrase 'weeping and gnashing of teeth' echoes New Testament descriptions of hell, e.g., Matthew 25:30, reinforcing Cyril's eschatological reading.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"term","kind":"term","basis":"text","lemma":"σάλπιγξ","severity":"info","text":"Cyril identifies the trumpet (σάλπιγξ) as the evangelical proclamation, a typological interpretation common in patristic exegesis.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"background","kind":"background","basis":"text","lemma":"Ἰλλυρικοῦ","severity":"info","text":"Illyricum (Roman province) marks the western limit of early Christian mission, reflecting the geographical scope of apostolic preaching known to Cyril.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"structure","kind":"structure","basis":"text","lemma":"Εἶτα μετὰ τοῦτο","severity":"info","text":"The phrase 'Then after this' signals a transition from allegorical interpretation to the narrative command of God to Moses, structuring Cyril's commentary.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"reception","kind":"reception","basis":"text","lemma":"διαμαρτύρασθαι τῷ λαῷ","severity":"info","text":"Cyril's citation of God's charge to Moses reflects liturgical and catechetical use of Exodus passages in early Christian instruction.","cites":[],"named_sources":[],"dropped_cites":[]}],"ambiguities":["The Greek text is clear; no significant ambiguities in this passage."],"confidence":"high","notes":[]},{"i":479,"ref":"p479","source":"Ἄθρει δὴ οὖν, ἄθρει, καὶ ἐκ τῶνδε δὴ πάλιν, ὡς ἔστιν ἀμήχανον διὰ τῆς Μωσέως παιδαγωγίας ἐγγίζειν Θεῷ. Προσίεται γὰρ οὐκ ἐν τύποις ἔτι καὶ σκιαῖς εὐδοκιμεῖν ἑλομένους· τοιαῦτα γὰρ τὰ Μωσέως· ζητεῖ δὲ μᾶλλον ἐν ἡμῖν τῆς ἀληθείας τὸ κάλλος. Ἀλήθεια δὲ ὁ Χριστὸς, δι’ οὗ τὴν προσαγωγὴν ἐσχήκαμεν, καὶ ἐγγὺς γεγόναμεν τοῦ Πατρὸς, καθάπερ εἰς ὄρος ἀναφοιτήσαντες, τὴν περὶ αὐτοῦ γνῶσιν. Ἐπεγνωκότες γὰρ τὸν Υἱὸν, ἐπέγνωμεν δι’ αὐτοῦ τε καὶ ἐν αὐτῷ τὸν Πατέρα. Οὐκοῦν δι’ αὐτοῦ τὴν προσαγωγὴν ἐσχήκαμεν, οὐ διὰ Μωσέως, τουτέστι, οὐ διὰ νόμου. Ἁγιάζεσθαι δὲ καὶ αὐτοὺς προαναφαίνοντος ἐναργῶς, οὔπω τελείως ἁγίαν τὴν κατὰ νόμον ἱερωσύνην, ὡς γὰρ ἔτι δεομένην ἁγιασμοῦ, ἄλλοθι μὴ προστέταχεν ἁγιάζεσθαι. Ἄμωμος δὲ, καὶ ἁγίων Ἄγιος ἐφ’ ἡμᾶς ἀρχιερεὺς, ὁ Χριστὸς, καὶ κρείττονος διαθήκης ἔγγυος, ὡς Παῦλός φησι. Τοιγάρτοι καὶ πέπαυται μὲν ἡ πρώτη. Γέγονε δὲ καὶ αὐτῆς ἱερωσύνης μετάθεσις, οὐκ ἐχούσης τὸ ἄμεμπτον, καὶ τὸ ἄκρως ἅγιον. Τετελείωκε μὲν γὰρ οὐδένα κατὰ συνείδησιν· εἰσκεκόμικε δὲ μᾶλλον βαπτισμῶν διδαχὰς, ἐφηγήσεις περιῤῥαντηρίων πρὸς τὴν τῆς σαρκὸς καθαρότητα. Καταλήγει γὰρ εἰς τοῦτο μόλις τῆς νομικῆς ἱερωσύνης ἡ δύναμις. Ὡς οὐκ ἔχουσα τοίνυν τὸ τελείως ἅγιον, ἁγιασθησομένη δὲ κατὰ καιροὺς ἐν Χριστῷ τῶν τύπων μεταπλαττομένων εἰς ἀλήθειαν, προστέταχεν ἁγιάζεσθαι. Προστιθεὶς δὲ ὅτι· Μή ποτε ἀπαλλάξῃ ἀπ’ αὐτῶν Κύριος, ἐφῆκε νοεῖν, ὅτι θάνατος ἡ δίκη, τοῖς τὴν ἐν νόμῳ τιμῶσιν ἱερωσύνην, ἀναδειχθείσης ἐν κόσμῳ τῆς διὰ Χριστοῦ·","english":"Consider then, consider, even from these things again, how it is impossible to approach God through the pedagogy of Moses. For He does not welcome those who choose to be esteemed in types and shadows—such are the things of Moses—but rather seeks in us the beauty of truth. And truth is Christ, through whom we have obtained access and have come near to the Father, as if ascending a mountain, the knowledge concerning Him. For having known the Son, we have known through Him and in Him the Father. Therefore, we have obtained access through Him, not through Moses, that is, not through the law. And He clearly indicates beforehand that even they are sanctified, yet the priesthood according to the law is not yet perfectly holy, for as still needing sanctification, He has not commanded it to be sanctified elsewhere. But blameless and holy of holies is the high priest over us, Christ, and the guarantor of a better covenant, as Paul says. Consequently, the first has ceased. And there has been a transposition of the priesthood itself, not having the blameless and the supremely holy. For it has perfected no one according to conscience, but has rather introduced teachings of baptisms, instructions of purifications for the cleanliness of the flesh. For the power of the legal priesthood barely culminates in this. Therefore, as not having the perfectly holy, but being sanctified in due time in Christ, with the types being transformed into truth, He has commanded it to be sanctified. And adding, \"Lest the Lord ever remove from them,\" He has allowed us to understand that death is the penalty for those who honor the priesthood in the law, when the priesthood through Christ has been manifested in the world.","structure":"narrative","commentary":[{"unit":"sense","kind":"sense","basis":"text","lemma":"Ἄθρει δὴ οὖν, ἄθρει","severity":"info","text":"The repeated imperative 'Consider then, consider' emphasizes Cyril's rhetorical insistence on the inadequacy of Mosaic pedagogy for approaching God.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"term","kind":"term","basis":"glossary","lemma":"τύποις","severity":"info","text":"Cyril uses 'types' (τύποις) to denote the Mosaic law's figurative prefigurations, which he contrasts with the 'truth' (ἀλήθεια) of Christ.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"scripture","kind":"scripture","basis":"text","lemma":"Ἀλήθεια δὲ ὁ Χριστὸς","severity":"info","text":"Cyril identifies Christ as 'truth' (ἀλήθεια), echoing John 14:6, and links this to access to the Father, reflecting Johannine theology.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"background","kind":"background","basis":"text","lemma":"ὡς Παῦλός φησι","severity":"info","text":"Cyril invokes Paul as authority for Christ being 'guarantor of a better covenant,' likely referencing Hebrews 8:6 or 9:15, common in patristic anti-Jewish polemic.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"structure","kind":"structure","basis":"text","lemma":"προστέταχεν ἁγιάζεσθαι","severity":"info","text":"Cyril structures his argument by contrasting the incomplete sanctification of the Mosaic priesthood with the perfect sanctification through Christ, leading to a typological transformation.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"reception","kind":"reception","basis":"text","lemma":"θάνατος ἡ δίκη","severity":"info","text":"Cyril interprets the penalty for adhering to the Mosaic priesthood after Christ's advent as death, reflecting a supersessionist view common in Alexandrian exegesis.","cites":[],"named_sources":[],"dropped_cites":[]}],"ambiguities":["The phrase 'Lest the Lord ever remove from them' (Μή ποτε ἀπαλλάξῃ ἀπ’ αὐτῶν Κύριος) is not a direct biblical quotation; its source is unclear, possibly a paraphrase of Leviticus or a lost tradition."],"confidence":"high","notes":[]},{"i":480,"ref":"p480","source":"δι’ οὗ καὶ λαοὶ καὶ αὐτὸ τὸ πάλαι σεπτόν τε καὶ ἱερὸν ἁγιάζεται γένος· βέβηλον δὲ πάντως, καὶ ἐν ἀκαθαρσίαις, ὃ μὴ ἡγιάσθη παρ’ αὐτοῦ. Διὰ τοῦτο ἔφασκε τοῖς Ἰουδαίων δήμοις· Ἀμὴν, ἀμὴν λέγω ὑμῖν, ὅτι ἐὰν μὴ πιστεύσητε ὅτι ἐγώ εἰμι, ἐν ταῖς ἁμαρτίαις ὑμῶν ἀποθανεῖσθε. Ὅτι δὲ ἔμελλον οἱ ἐξ Ἰσραὴλ ἐξήνιοι γεγονότες ἀποπέμπεσθαι κατὰ καιροὺς, ὑπονοστήσειν δὲ οὐχ ἑτέρως πρὸς Θεὸν, πλὴν ὅτι διὰ Χριστοῦ, καταδείξει ῥᾳδίως Θεοῦ λέγοντος οἰκονομικῶς τῷ παναρίστῳ Μωσῇ· Βάδιζε, κατάβηθι, καὶ ἀνάβηθι, σὺ καὶ Ἀαρὼν μετὰ σοῦ. Ὁρᾷς πῶς ἀπεπέμπετο Μωσῆς, εἶτα μόνος οὐκ ἐπιστρέφει, ἄνεισι δὲ πάλιν συνομαρτοῦντος αὐτῷ καὶ συνδιαθέοντος Ἀαρὼν, ὃς ἦν εἰς τύπον Χριστοῦ τοῦ μεγάλου ἱερέως; Δι’ αὐτοῦ γὰρ, ὡς ἔφην, προσιτὸς ὁ Πατήρ. Καὶ ἀπόπεμπτοι γεγονότες κατὰ καιροὺς οἱ ἐν νόμῳ, τουτέστιν ὁ Ἰσραήλ. Ἐπιγνώσονται μὲν ἐν ἐσχάτοις καιροῖς τὸν ὅσιόν τε καὶ ἄκακον ἀρχιερέα, τουτέστιν Χριστόν· προσελεύσονται δὲ δι’ αὐτοῦ τῷ Θεῷ καὶ Πατρὶ, καθάπερ εἰς ὅρος ἀναθρώσκοντες τὸ σεπτὸν καὶ μέγα τῆς οἰκονομίας μυστήριον, δι’ οὗ πάντας ἡμᾶς σέσωκεν ὁ Χριστὸς, δι’ οὗ καὶ μεθ’ οὗ τῷ Θεῷ καὶ Πατρὶ ἡ δόξα, σὺν ἁγίῳ Πνεύματι, εἰς τοὺς αἰῶνας τῶν αἰώνων. Ἀμήν.","english":"through whom both peoples and the very race once revered and sacred are sanctified; but utterly profane and in impurities is that which has not been sanctified by him. For this reason he said to the multitudes of the Jews: \"Truly, truly I say to you, that unless you believe that I am, you will die in your sins.\" And that those from Israel, having become unbridled, were to be sent away at times, and would return to God in no other way than through Christ, the saying of God spoken economically to the most excellent Moses will easily demonstrate: \"Go, descend, and ascend, you and Aaron with you.\" Do you see how Moses was sent away, then does not return alone, but ascends again with Aaron accompanying and running alongside him, who was a type of Christ, the great high priest? For through him, as I said, the Father is approachable. And those in the law, that is Israel, having been sent away at times, will in the last times recognize the holy and innocent high priest, that is Christ; and they will approach God the Father through him, as if ascending the mountain, the revered and great mystery of the economy, through which Christ has saved us all, through whom and with whom glory is to God the Father, together with the Holy Spirit, unto the ages of ages. Amen.","structure":"narrative","commentary":[{"unit":"scripture","kind":"scripture","basis":"text","lemma":"Ἀμὴν, ἀμὴν λέγω ὑμῖν, ὅτι ἐὰν μὴ πιστεύσητε ὅτι ἐγώ εἰμι, ἐν ταῖς ἁμαρτίαις ὑμῶν ἀποθανεῖσθε","severity":"info","text":"Cyril attributes a saying to Jesus that is not found in the canonical Gospels; it may be a paraphrase or apocryphal tradition.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"scripture","kind":"scripture","basis":"text","lemma":"Βάδιζε, κατάβηθι, καὶ ἀνάβηθι, σὺ καὶ Ἀαρὼν μετὰ σοῦ","severity":"info","text":"This command to Moses and Aaron is not a direct biblical quotation; Cyril likely paraphrases or conflates Exodus 19:20 and 24:1.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"term","kind":"term","basis":"text","lemma":"ἐξήνιοι","severity":"info","text":"The Greek term ἐξήνιοι (unbridled) is rare; Cyril uses it to describe Israel's disobedience, implying they have thrown off restraint.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"background","kind":"background","basis":"text","lemma":"τύπον Χριστοῦ τοῦ μεγάλου ἱερέως","severity":"info","text":"Cyril interprets Aaron as a type of Christ the high priest, a common typological reading in Alexandrian exegesis.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"structure","kind":"structure","basis":"text","lemma":"Ὁρᾷς πῶς","severity":"info","text":"Cyril uses the rhetorical question 'Do you see how?' to guide the reader from the narrative of Moses and Aaron to its typological meaning.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"reception","kind":"reception","basis":"text","lemma":"εἰς τοὺς αἰῶνας τῶν αἰώνων. Ἀμήν","severity":"info","text":"The doxological conclusion echoes liturgical formulas, showing Cyril's integration of exegesis with worship.","cites":[],"named_sources":[],"dropped_cites":[]}],"ambiguities":["The source of the dominical saying is unclear; it may be a free composition by Cyril or from a non-canonical tradition.","The command to Moses and Aaron is not verbatim from the Septuagint; Cyril may be paraphrasing or combining Exodus passages."],"confidence":"high","notes":[]},{"i":481,"ref":"p481","source":"Περὶ τῆς εἰς τὸ ὄρος ἀνόδου Μωσέως καὶ Ἀαρὼν, καὶ Ναδὰβ, καὶ Ἀβιοὺδ καὶ τῶν ἐβδομήκοντα πρεσβυτέρων τοῦ λαοῦ.\n\nα. Κέκληνται μὲν διὰ νόμου πρὸς Θεὸν οἱ ἐξ αἵματος Ἰσραὴλ, μεσιτεύοντος τὸ τηνικάδε καὶ διακονοῦντος Μωσέως. Ἀλλ’ ὡς ὁ θεσπέσιος γράφει Παῦλος, Τετελείωκεν ὁ νόμος οὐδένα. Τελειότης γε μὴν αὐτοῦ καὶ προφητῶν νοεῖται Χριστός. Πᾶσα γὰρ λύτρωσις δι’ αὐτοῦ. Ἐπεὶ Μὴ ἔστιν ἕτερον ὄνομα ὑπὸ τὸν οὐρανὸν ἐν ἀνθρώποις, ἐν ᾧ δεῖ σωθῆναι ἡμᾶς, καὶ ἐν αὐτῷ πᾶσα τελειότης δι’ ἁγιασμοῦ ἐν πνεύματι. Δι’ αὐτοῦ κεκλήμεθα πρὸς τὸν Πατέρα, καὶ εἰς τὴν ἄνω πόλιν ἀναβησόμεθα σὺν αὐτῷ. Καὶ γοῦν ἔφασκεν ἐναργῶς· Ἐν τῇ οἰκίᾳ τοῦ Πατρός μου πολλαὶ μοναί εἰσιν. Εἰ δὲ μὴ, εἶπον ἂν ὑμῖν· Πορεύομαι ἑτοιμάσα· τόπον ὑμῖν. Καὶ ἐὰν πορευθῶ ἑτοιμάσαι τόπον ὑμῖν, πάλιν ἔρχομαι, καὶ παραλήψομαι ὑμᾶς πρὸς ἐμαυτὸν, ἴνα ὅπου εἰμὶ ἐγὼ, καὶ ὑμεῖς ἦτε. Πρωτόλειον μὲν γὰρ καὶ οἷά τις ἀπαρχὴ τῆς ἀνθρωπότητος προσέφρησεν εἰς τὸν οὐρανόν. Ἀνακομίσει δὲ ὅτι καὶ ἡμᾶς αὐτοὺς, οὐκ ἂν ἐνδοιάσειέ τις. Ἐμπεδοῖ γὰρ εἰς τοῦτο ὁ ψεύδεσθαι μὴ εἰδὼς, καὶ τοῖς τοῦ τυχεῖν ἀξίοις τὴν ἐλπίδα προσθείς. Ἐσόμεθα γὰρ οὐρανοῦ πολῖται κατὰ καιροὺς, προαναφοιτήσαντος ἡμῶν, ὡς ἔφην, Χριστοῦ, καὶ ἀληθὲς ὅτι χρῆμά ἐστι πιστώσεται ὁ σοφώτατος Παῦλος ὡδὶ γεγραφώς· Οὐ γὰρ εἰς χειροποίητα Ἅγια εἰσῆλθεν ὁ Χριστὸς, ἀντίτυπα τῶν ἀληθινῶν, ἀλλ’ εἰς αὐτὸν τὸν οὐρανὸν νῦν ἐμφανισθῆναι τῷ προσώπῳ τοῦ Θεοῦ ὑπὲρ ἡμῶν. Ἦν μὲν γὰρ, καὶ ἔστι, καὶ ἔσται Θεὸς ὢν φύσει, μετὰ τοῦ ἰδίου Πατρὸς καὶ ἐν ὄψει τοῦ γεγεννηκότος.","english":"About the ascent of Moses and Aaron, and Nadab, and Abiud, and the seventy elders of the people to the mountain.\n\na. Those of the blood of Israel were called to God through the law, with Moses mediating and ministering at that time. But as the divine Paul writes, the law perfected no one. Indeed, perfection of the law and the prophets is understood to be Christ. For every redemption is through him. Since there is no other name under heaven among men in which we must be saved, and in him is all perfection through sanctification in spirit. Through him we have been called to the Father, and we shall ascend to the upper city with him. And indeed he said plainly: In the house of my Father there are many dwellings. But if not, I would have said to you: I go to prepare a place for you. And if I go to prepare a place for you, I come again, and I will take you to myself, so that where I am, you also may be. For he offered a firstfruits and a kind of first offering of humanity to heaven. And that he will also bring us ourselves up, one would not doubt. For he who knows not how to lie confirms this, adding hope to those worthy of attaining it. For we shall be citizens of heaven in due time, Christ having gone up before us, as I said, and the most wise Paul will confirm that this is true, having written thus: For Christ did not enter into handmade sanctuaries, copies of the true ones, but into heaven itself, now to appear before the face of God on our behalf. For he was, and is, and will be God by nature, together with his own Father and in the sight of him who begot him.","structure":"narrative","commentary":[{"unit":"structure","kind":"structure","basis":"text","lemma":"Περὶ τῆς εἰς τὸ ὄρος ἀνόδου","severity":"info","text":"The heading introduces the passage as a commentary on the ascent of Moses, Aaron, Nadab, Abiud, and the seventy elders, a narrative from Exodus 24:1, 9.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"scripture","kind":"scripture","basis":"text","lemma":"Τετελείωκεν ὁ νόμος οὐδένα","severity":"info","text":"Cyril echoes Paul's argument that the law perfects no one, likely referencing Galatians 3 or Romans, though not a direct quotation.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"scripture","kind":"scripture","basis":"text","lemma":"Ἐν τῇ οἰκίᾳ τοῦ Πατρός μου πολλαὶ μοναί εἰσιν","severity":"info","text":"Cyril attributes to Christ a saying about many dwellings in the Father's house, not found in canonical Gospels; possibly apocryphal or a paraphrase of John 14:2.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"scripture","kind":"scripture","basis":"text","lemma":"Οὐ γὰρ εἰς χειροποίητα Ἅγια εἰσῆλθεν ὁ Χριστὸς","severity":"info","text":"Cyril cites Paul (likely Hebrews 9:24) that Christ entered not handmade sanctuaries but heaven itself, to appear before God for us.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"background","kind":"background","basis":"text","lemma":"πρωτόλειον","severity":"info","text":"The rare term πρωτόλειον (firstfruits) is used by Cyril to describe Christ as the first offering of humanity to heaven, a typological reading of the ascent narrative.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"reception","kind":"reception","basis":"text","lemma":"Κέκληνται μὲν διὰ νόμου πρὸς Θεὸν","severity":"info","text":"Cyril interprets the Old Testament ascent as a type of Christ's ascension and the Christian call to the Father, a common Alexandrian typological reading.","cites":[],"named_sources":[],"dropped_cites":[]}],"ambiguities":["The saying attributed to Christ about many dwellings is not attested in canonical scripture; its source is uncertain.","The phrase 'in the sight of him who begot him' may reflect a subordinationist nuance, though Cyril elsewhere affirms Nicene orthodoxy."],"confidence":"high","notes":[]},{"i":482,"ref":"p482","source":"Ἐμφανίζεται δὲ ὑπὲρ ἡμῶν, ὅτι γέγονεν ἄνθρωπος, ἵνα καὶ ἡμεῖς, οἱ τῶν τοῦ Πατρὸς ὀμμάτων ἐξεῤῥιμμένοι διά τε τὴν ἐν Ἀδὰμ παράβασιν, καὶ τὴν καθ’ ἡμᾶς τυραννήσασαν ἁμαρτίαν, ἐν ὄψει γενώμεθα πάλιν αὐτοῦ, διὰ Χριστοῦ τε καὶ εἰς τὸ ἐν ἀρχαῖς, τῶν μεταξὺ παρεισβεβηκότων, οἰχομένων εἰς τὸ μηδέν. Κεκλήμεθα οὖν δὴ ἐν Χριστῷ, καὶ εἰς τὴν ἄνω πόλιν, καὶ τῆς παρὰ Θεοῦ καὶ Πατρὸς ἐποπτίας ἀξιούμεθα, καὶ δι’ αὐτοῦ καὶ ἐν αὐτῷ δεδιδάγμεθα προσκυνεῖν τὸν τῶν ὅλων γενεσιουργόν τε καὶ Πατέρα Θεόν. Προανεφώνει δὲ καὶ τοῦτο πάλιν ἡμῖν ὁ νόμος αἰνιγματωδῶς. Καταβέβηκεν μὲν γὰρ ἐν εἴδει πυρὸς ὁ τῶν ὅλων Θεὸς ἐπὶ τὸ ὅρος τὸ Σινᾶ· θεσμοθετήσας δὲ τοῖς ἐξ Ἰσραὴλ τὰ δι’ ὧν ἦν εἰκὸς εἰς ἀρχὰς ἰέναι δικαιοσύνης. Προεισβολὴ γὰρ ὥσπερ ὁ νόμος τῶν τελειοτέρων, στοιχεῖά τε καὶ προαγόρευσις τῶν διὰ Χριστοῦ παιδευμάτων. Καὶ Μωσῇ, φησὶν, εἶπεν· Ἀνάβηθι πρὸς τὸν Θεὸν, σὺ καὶ Ἀαρὼν, καὶ Ναδὰβ, καὶ Ἀβιοὺδ, καὶ ἑβδομήκοντα τῶν πρεσβυτέρων Ἰσραὴλ, καὶ προσκυνήσουσι μακρόθεν τῷ Κυρίῳ. Καὶ ἐγγιεῖ Μωσῆς μόνος πρὸς τὸν Θεόν. Αὐτοὶ δὲ οὐκ ἐγγιοῦσιν. Ὁ δὲ λαὸς οὐ συναναβήσεται μετ’ αὐτῶν. Ἀπηγγελκότος δὲ ταῦτα τοῦ πανσόφου Μωσέως, ἀπεκρίθη πᾶς λαὸς φωνῇ μεγάλῃ λέγοντες· Πάντας τοὺς λόγους οὓς ἐλάλησε Κύριος, ποιήσομεν, καὶ ἀκουσόμεθα. Καὶ τί μετὰ τοῦτο; Καὶ ἔγραψε, φησὶ, Μωσῆς πάντα τὰ ῥήματα Κυρίου. Ὀρθρίσας δὲ Μωσῆς τὸ πρωῒ, ᾠκοδόμησε θυσιαστήριον ἐπὶ τὸ ὄρος, καὶ δώδεκα λίθους εἰς τὰς δώδεκα φυλὰς τοῦ Ἰσραήλ.","english":"He reveals concerning us that he became man, so that we also, who were cast out of the sight of the Father's eyes both through the transgression in Adam and the sin that tyrannized us, might again come into his presence, through Christ and into the beginning, with the intervening things that had crept in having vanished into nothing. We have therefore been called in Christ, and to the city above, and are deemed worthy of the oversight from God and Father, and through him and in him we have been taught to worship the God who is the begetter and Father of all. The law also prefigured this for us again in a riddling manner. For the God of all descended in the form of fire upon Mount Sinai, and after giving laws to the people of Israel, through which it was fitting to proceed to the beginnings of righteousness. For the law is like a preliminary entry to more perfect things, elements and a pre-announcement of the teachings through Christ. And he said to Moses, \"Go up to God, you and Aaron, and Nadab, and Abiud, and seventy of the elders of Israel, and they will worship the Lord from afar. And Moses alone will approach God. But they will not approach. And the people will not go up with them.\" When all-wise Moses had reported these things, the whole people answered with a loud voice, saying, \"We will do all the words that the Lord spoke, and we will listen.\" And what after this? And Moses wrote, it says, all the words of the Lord. And rising early in the morning, Moses built an altar on the mountain, and twelve stones for the twelve tribes of Israel.","structure":"narrative","commentary":[{"unit":"sense","kind":"sense","basis":"text","lemma":"Ἐμφανίζεται δὲ ὑπὲρ ἡμῶν, ὅτι γέγονεν ἄνθρωπος","severity":"info","text":"Cyril interprets the theophany at Sinai as a type of the Incarnation, asserting that God's descent in fire prefigures Christ's becoming man to restore humanity to divine sight.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"scripture","kind":"scripture","basis":"text","lemma":"Ἀνάβηθι πρὸς τὸν Θεὸν, σὺ καὶ Ἀαρὼν, καὶ Ναδὰβ, καὶ Ἀβιοὺδ, καὶ ἑβδομήκοντα τῶν πρεσβυτέρων Ἰσραὴλ","severity":"info","text":"Cyril cites a non-canonical expansion of Exodus 24:1, where Moses is told to ascend with Aaron, Nadab, Abiud, and seventy elders; this tradition appears in later Jewish and Christian sources.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"background","kind":"background","basis":"text","lemma":"Προεισβολὴ γὰρ ὥσπερ ὁ νόμος τῶν τελειοτέρων","severity":"info","text":"Cyril describes the law as a 'preliminary entry' (προεισβολή) to more perfect teachings, echoing a common Alexandrian typological view that the Mosaic law prepares for Christ.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"structure","kind":"structure","basis":"text","lemma":"Καὶ τί μετὰ τοῦτο;","severity":"info","text":"The rhetorical question 'And what after this?' marks a transition from the narrative of the ascent to the building of the altar and twelve stones, a structural cue typical of Cyril's exegetical style.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"reception","kind":"reception","basis":"text","lemma":"δώδεκα λίθους εἰς τὰς δώδεκα φυλὰς τοῦ Ἰσραήλ","severity":"info","text":"Cyril interprets the twelve stones as representing the twelve tribes, a symbolic reading that aligns with his typological method; this detail is not in the biblical account of Exodus 24.","cites":[],"named_sources":[],"dropped_cites":[]}],"ambiguities":["The source of the expanded ascent narrative (Moses, Aaron, Nadab, Abiud, seventy elders) is unclear; it may derive from a lost Jewish or Christian tradition, or from Cyril's own exegetical elaboration."],"confidence":"high","notes":[]},{"i":483,"ref":"p483","source":"Καὶ ἐξαπέστειλε τοὺς νεανίσκους τῶν υἱῶν Ἰσραὴλ, καὶ ἀνήνεγκαν ὁλοκαυτώματα, καὶ ἔθυσαν θυσίαν σωτηρίου Κυρίῳ τῷ Θεῷ, μοσχάρια. Λαβὼν δὲ Μωσῆς τὸ ἥμισυ τοῦ αἵματος ἐνέχεεν εἰς τὸν κρατῆρα· τὸ δὲ ἥμισυ τοῦ αἵματος προσέχεε πρὸς τὸ θυσιαστήριον. Καὶ λαβὼν τὸ βιβλίον τῆς διαθήκης, ἀνέγνω εἰς τὰ ὦτα τοῦ λαοῦ· καὶ εἶπαν· Πάντα ὅσα ἐλάλησεν ὁ Κύριος ποιήσομεν καὶ ἀκουσόμεθα. Λαβὼν δὲ Μωσῆς τὸ αἷμα κατεσκέδασεν τοῦ λαοῦ, καὶ εἶπεν· Ἰδοὺ τὸ αἷμα τῆς διαθήκης, ἧς διέθετο Κύριος πρὸς ὑμᾶς περὶ πάντων τῶν λόγων τούτων. Ἐκπεπερασμένης δὲ τῆς θυσίας, καὶ κατεῤῥαμένου παντὸς τοῦ λαοῦ τῷ τῆς διαθήκης αἵματι, ἀνέβη δὲ, φησὶν, ὁ Μωσῆς καὶ Ἀαρὼν, καὶ Ναδὰβ, καὶ Ἀβιοὺδ, καὶ ἐβδομήκοντα τῆς γερουσίας τοῦ λαοῦ Ἰσραὴλ, καὶ εἶδον τὸν τόπον οὗ εἱστήκει ὁ Θεὸς τοῦ Ἰσραὴλ, καὶ τὰ ὑπὸ τοὺς πόδας αὐτοῦ, ὡσεὶ ἔργον πλίνθου σαπφείρου, καὶ ὥσπερ εἶδος στερεώματος τοῦ οὐρανοῦ τῇ καθαρότητι. Καὶ τῶν ἐπιλέκτων τοῦ Ἰσραὴλ οὐ διεφώνησεν οὐδὲ εἷς. Καὶ ὤφθησαν ἐν τῷ τόπῳ τοῦ Θεοῦ, καὶ ἔφαγον καὶ ἔπιον. Φέρε δὴ οὖν, φέρε ἐφ’ ἑκάστῳ τῶν ἀνεγνωσμένων τὰ εἰκότα λέγωμεν, καὶ τῆς τῶν προκειμένων ἐννοίας ἀρχόμενοι κατ’ εὐθὺ, τὰ εἰς ἡμᾶς γεγονότα παρὰ Χριστοῦ. Καθάπερ ἐν πίνακι καταγεγραμμένα βλέπωμεν ἐν τῇ θεοπνεύστῳ Γραφῇ, καὶ τὴν ἄνω τε καὶ ἐν τοῖς οὐρανοῖς Ἐκκλησίαν, ἤτοι τὸν οὐρανὸν, καὶ αὐτὴν δὲ τὴν ἐπὶ τῆς γῆς καθ’ ὁμοιότητα τῆς ἄνω, καὶ βουνὸν, καὶ ὄρος ἀποκαλεῖν, διάτοι τὸ ἐπῃρμένον καὶ ἀνεστηκὸς εἰς τὴν ἀρετὴν τῶν κατοικούντων ἐν αὐταῖς. Οὐ γάρ ἐστι χθαμαλὸς οὐδὲ κατεῤῥιμμένος τῶν ἁγίων ὁ νοῦς·","english":"And he sent out the young men of the sons of Israel, and they brought up whole burnt offerings, and they sacrificed a sacrifice of deliverance to the Lord God, calves. And Moses, taking half of the blood, poured it into the bowl; and he poured the other half of the blood toward the altar. And taking the book of the covenant, he read it into the ears of the people; and they said: Everything that the Lord has spoken we will do and we will hearken. And Moses, taking the blood, sprinkled it over the people, and said: Behold the blood of the covenant which the Lord has made with you concerning all these words. And when the sacrifice was completed, and the whole people had been sprinkled with the blood of the covenant, then, it says, Moses and Aaron, and Nadab and Abiud, and seventy of the council of the people of Israel went up, and they saw the place where the God of Israel stood, and what was under his feet, like a work of sapphire brick, and like the form of the firmament of heaven in its purity. And not one of the chosen of Israel was missing. And they appeared in the place of God, and they ate and drank. Come then, let us say the fitting things concerning each of the things read, and beginning straightway with the meaning of the matters before us, the things that have happened to us from Christ. As if on a tablet, let us see inscribed in the God-inspired Scripture both the Church above and in the heavens, that is, heaven, and also that on earth according to the likeness of the one above, and to call it a hill and a mountain, because of the elevated and raised-up character of those dwelling in them with respect to virtue. For the mind of the saints is not low nor cast down.","structure":"narrative","commentary":[{"unit":"scripture","kind":"scripture","basis":"text","lemma":"Καὶ ἐξαπέστειλε τοὺς νεανίσκους...","severity":"info","text":"Cyril paraphrases Exodus 24:5-11, blending elements of the covenant ceremony and the theophany to the elders. The 'sapphire brick' and 'firmament' echo the LXX of Exodus 24:10.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"term","kind":"term","basis":"glossary","lemma":"θυσίαν σωτηρίου","severity":"info","text":"'Sacrifice of deliverance' (θυσίαν σωτηρίου) is a LXX term for a thank-offering for safety; Cyril uses it to prefigure Christ's salvific work.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"background","kind":"background","basis":"text","lemma":"ἐβδομήκοντα τῆς γερουσίας","severity":"info","text":"The 'seventy of the council' refers to the Sanhedrin-like body of elders; Cyril's typology reads this as the seventy disciples or apostolic council.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"structure","kind":"structure","basis":"text","lemma":"Φέρε δὴ οὖν","severity":"info","text":"Cyril signals a transition from paraphrase to allegorical interpretation with 'Come then, let us say the fitting things', a common rhetorical marker in his Glaphyra.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"reception","kind":"reception","basis":"text","lemma":"τὴν ἄνω τε καὶ ἐν τοῖς οὐρανοῖς Ἐκκλησίαν","severity":"info","text":"Cyril develops the concept of the 'Church above' as a heavenly archetype, a theme influential in later Byzantine ecclesiology and iconography.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"caution","kind":"caution","basis":"text","lemma":"κατεῤῥαμένου","severity":"caution","text":"The Greek κατεῤῥαμένου (sprinkled) is a hapax in Cyril; the reading is secure but the form is rare, possibly a scribal variant for κατερραμμένου.","cites":[],"named_sources":[],"dropped_cites":[]}],"ambiguities":["The identity of the 'young men' (νεανίσκους) is unspecified in the paraphrase; Cyril likely reads them as types of apostolic figures.","The phrase 'the place where the God of Israel stood' is ambiguous between a literal theophany and a symbolic locus of divine presence."],"confidence":"high","notes":[]},{"i":484,"ref":"p484","source":"ἀλλὰ φρονήματος μὲν ὑπερφέρεται τοῦ γεωδεστέρου, καὶ σαρκικῶν ἐπιθυμιῶν. Ὑψοῦ δὲ δὴ μᾶλλον ἀναφοιτᾷ· καὶ ἔστιν ἀληθὲς τὸ διὰ φωνῆς τοῦ Δαβίδ· Ὅτι οἱ θεοὶ οἱ κραταιοὶ τῆς γῆς σφόδρα ἐπῄρθησαν. Ὅτι δὲ τοῖς ὧδε βιοῦν ᾑρημένοις, καὶ εἰς τὸ λοιπὸν ἀρετῆς ἀναβεβηκόσι, πρέποι ἂν εἰκότως τὸ καὶ ταῖς ἄνω μοναῖς ἐναυλίζεσθαι δεῖν, πιστώσεται πάλιν ὁ Ψαλμῳδὸς, οὕτω λέγων· Τίς ἀναβήσεται εἰς τὸ ὅρος Κυρίου, ἢ τίς στήσεται ἐν τόπῳ ἁγίῳ αὐτοῦ; Ἀθῶος χερσὶ, καὶ καθαρὸς τῇ καρδίᾳ, ὃς οὐκ ἔλαβεν ἐπὶ ματαίῳ τὴν ψυχὴν αὐτοῦ, καὶ οὐκ ὤμοσεν ἐπὶ δόλῳ τῷ πλησίον αὐτοῦ. Τὸ ἀργύριον αὐτοῦ οὐκ ἔδωκεν ἐπὶ τόκῳ, καὶ δῶρα ἐπ’ ἀθώοις οὐκ ἔλαβεν. Οὗτος λήψεται εὐλογίαν παρὰ Κυρίου, καὶ ἐλεημοσύνην παρὰ Θεοῦ Σωτῆρος αὐτοῦ. Αὕτη ἡ γενεὰ ζητούντων τὸ πρόσωπον τοῦ Θεοῦ Ἰακώβ.\n\nβ. Ὄρος οὖν ἀναβάσιμον τοῖς ἁγίοις, ὁ οὐρανὸς, ἤτοι τῶν πρωτοτόκων ἡ Ἐκκλησία· βεβήλοις δέ γε καὶ ἀνοσίοις, ἀστιβές. Προστέταχε τοίνυν ὁ τῶν ὅλων Θεὸς ἀναφοιτᾷν εἰς τὸ ὄρος Μωσέα τε καὶ Ἀαρὼν, Ναδάβ τε καὶ Ἀβιοὺδ, καὶ ἑβδομήκοντα τῶν πρεσβυτέρων τοῦ Ἰσραήλ. Ἔφασκέ τε, ὅτι Καὶ προσκυνήσουσι μακρόθεν τῷ Κυρίῳ. Καὶ ἐγγιεῖ Μωσῆς μόνος πρὸς τὸν Θεόν· αὐτοὶ δὲ οὐκ ἐγγιοῦσιν. Ὁ δὲ λαὸς οὐ συναναβήσεται μετ’ αὐτῶν. Οἱ μὲν οὖν ἐξ Ἀαρὼν γεγονότες υἱοὶ, τὸ ἱερὸν ἡμῖν σημαίνουσι γένος· οἱ δὲ πρεσβύτεροι, τοὺς ἀριστίνδην ἐξειλεγμένους.","english":"But it is raised above the more earthly disposition and carnal desires. It rather ascends higher; and the saying of David is true: \"The mighty gods of the earth were greatly exalted.\" And that those who have chosen to live here and have subsequently ascended to virtue would fittingly need to dwell also in the upper abodes, the Psalmist will again confirm, speaking thus: \"Who will ascend the mountain of the Lord, or who will stand in his holy place? He who is innocent in hands and pure in heart, who has not taken his soul in vain, and has not sworn deceitfully to his neighbor. He has not given his money at interest, and has not taken bribes against the innocent. This one will receive blessing from the Lord, and mercy from God his Savior. This is the generation of those who seek the face of the God of Jacob.\"\n\n2. Therefore, a mountain accessible to the saints is heaven, that is, the Church of the firstborn; but to the profane and unholy, it is untrodden. So the God of all commanded Moses and Aaron, Nadab and Abiud, and seventy of the elders of Israel to ascend the mountain. And he said that they would worship the Lord from afar. And Moses alone would approach God; but they would not approach. And the people would not ascend with them. Now the sons born of Aaron signify for us the priestly class; and the elders, those chosen on the basis of merit.","structure":"narrative","commentary":[{"unit":"scripture","kind":"scripture","basis":"text","lemma":"Ὅτι οἱ θεοὶ οἱ κραταιοὶ τῆς γῆς σφόδρα ἐπῄρθησαν","severity":"info","text":"Cyril quotes a psalm verse not found in the standard Septuagint Psalter; it may be a variant or conflation, possibly from a lost Greek version.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"scripture","kind":"scripture","basis":"text","lemma":"Τίς ἀναβήσεται εἰς τὸ ὅρος Κυρίου...","severity":"info","text":"The extended quotation is not from the canonical Psalter but resembles a wisdom or apocryphal psalm; Cyril attributes it to 'the Psalmist' (David).","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"term","kind":"term","basis":"text","lemma":"τῶν πρωτοτόκων ἡ Ἐκκλησία","severity":"info","text":"Cyril identifies the 'mountain' as 'the Church of the firstborn', a term linking the heavenly assembly to the firstborn of Israel (Exod 13:2) and to Christ as prototokos.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"background","kind":"background","basis":"text","lemma":"Ναδάβ τε καὶ Ἀβιοὺδ","severity":"info","text":"Nadab and Abihu (here Abiud) are Aaron's sons who, in Lev 10:1-2, offered unauthorized fire and were killed; Cyril reinterprets them as types of the priestly class.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"structure","kind":"structure","basis":"text","lemma":"β.","severity":"info","text":"The Greek text marks a new section with 'β.' (2), indicating a numbered division in Cyril's commentary, typical of his systematic exposition.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"caution","kind":"caution","basis":"text","lemma":"ἀναφοιτᾷν","severity":"caution","text":"The verb ἀναφοιτᾷν (to ascend) is rare and may be a scribal error for ἀναβαίνειν; the sense is clear but the form is unattested in classical or patristic Greek.","cites":[],"named_sources":[],"dropped_cites":[]}],"ambiguities":["The identity of the first psalm quotation is uncertain; it may be a conflation or a non-canonical text.","The verb ἀναφοιτᾷν is hapax legomenon in this corpus; its exact form is uncertain."],"confidence":"high","notes":[]},{"i":485,"ref":"p485","source":"Ἀαρὼν δὲ πάλιν αὐτὸν ἡμῖν ὑποπλάττεται τὸν Χριστὸν, τὸν ὅσιόν τε καὶ ἄκακον ἀρχιερέα, δι’ οὗ καὶ ἐσχήκαμεν τὴν διὰ Πνεύματός τε καὶ ὕδατος γέννησιν, Ἔκλεκτον γένος, καὶ βασίλειον ἱεράτευμα, καὶ ἔθνος ἅγιον, χρηματίζομεν. Ἀναβησόμεθα τοίνυν κατὰ καιροὺς καὶ εἰς τὴν ἄνω πόλιν οἱ ἀπόλεκτοί τε καὶ ἱεροὶ, συνόντος ἡμῖν καὶ ἡγουμένου Χριστοῦ τοῦ μεγάλου ἱερέως, τοῦ δι’ ἡμᾶς καθ’ ἡμᾶς γεγονότος, καὶ συμπροσκυνοῦντος ἡμῖν καίτοι Πατέρα ὄντα κατὰ φύσιν τὸν Θεόν. Καὶ ἐγγίζει μὲν ὁ Μωσῆς, σὺν ἡμῖν δὲ τοῖς μακρὰν, ὁ Υἱός. Ὅσον γὰρ ἧκεν εἰς τὸ τῆς μετὰ σαρκὸς οἰκονομίας μυστήριον, Θεῷ προσεχέστερος ὁ Μωσῆς, ὡς νόμου μεσίτης καὶ ὁριστής. Ἐπειδὴ δὲ μεθ’ ἡμῶν γέγονεν ὁ Υἱὸς, καίτοι Θεὸς ὢν φύσει καὶ τῶν ὅλων Κύριος, ταύτῃτοι τὸ καθ’ ἡμᾶς οὐκ ἀτιμάζει μέτρον. Ἀνέχεται δὲ οἰκονομικῶς καὶ αὐτοῦ κατόπιν νοεῖσθαι Μωσέως. Καὶ γοῦν καὶ γέγονε μεθ’ ἡμῶν ὑπὸ τὸν αὐτὸν νόμον, καίτοι νομοθέτης ὢν ὡς Θεός. Ὅτι δὲ γέγονεν ὑπὸ νόμον, ἀταλαίπωρον ἰδεῖν. Περιτέτμηται γὰρ ὀκταήμερος. Συντετέλεκε δὲ καὶ τὸ δίδραχμον, καίτοι κατὰ φύσιν ἐλεύθερος ὢν ὡς Υἱός. Ἀρκέσει δὲ καὶ αὐτὸ τὸ Γράμμα τὸ ἱερὸν, ὑπὸ νόμον γεγενῆσθαι λέγον τὸν Ἐμμανουήλ. Ὅτι δὲ διὰ τὸ ἀνθρώπινον, καὶ ἐπειδὴ γέγονε καθ’ ἡμᾶς ὑπὸ νόμον, καὶ ἐν δευτέροις τεθεῖσθαι Μωσέως νομιεῖται, συνήσεις καὶ δι’ ἑτέρων. Προσέταττε μὲν γὰρ ὁ τῶν ὅλων Θεὸς τῷ παναρίστῳ Μωσεῖ τῆς ἀφορήτου δουλείας ἀνεῖναι τὸν Ἰσραὴλ τῷ Φαραὼ λέγοντα· Κύριος ὁ Θεὸς τῶν Ἑβραίων προσκέκληται ἡμᾶς. Ὁ δὲ ὁμολογεῖ τὸ ἀδρανὲς ὁ νόμος εἰς ἀπολύτρωσιν.","english":"Aaron, in turn, is presented to us as a type of Christ, the holy and innocent high priest, through whom we have received the birth by Spirit and water. We are called a chosen race, a royal priesthood, and a holy nation. Therefore, at the appointed times, we, the elect and sacred ones, will ascend to the upper city, with Christ, the great priest, accompanying and leading us—he who became like us for our sake, and who, though he is God the Father by nature, worships together with us. And Moses draws near, but the Son is with us who are far off. For as far as the mystery of the incarnation is concerned, Moses is closer to God, as mediator and definer of the law. But since the Son has become one of us, though he is God by nature and Lord of all, he does not thereby dishonor our measure. He condescends, in the economy, to be thought of as even behind Moses. Indeed, he has come under the same law with us, though as God he is the lawgiver. That he came under the law is easy to see. For he was circumcised on the eighth day. And he also paid the two-drachma tax, though he is by nature free as the Son. And the sacred text itself will suffice, saying that Emmanuel came under the law. And that, because of his humanity, and because he became like us under the law, he is considered to be placed second to Moses, you will understand also from other things. For the God of all commanded the most excellent Moses to say to Pharaoh, releasing Israel from unbearable slavery: \"The Lord God of the Hebrews has called us.\" But the law confesses its weakness regarding redemption.","structure":"narrative","commentary":[{"unit":"term","kind":"term","basis":"glossary","lemma":"Ἀαρών","severity":"info","text":"Aaron is presented as a type (τύπος) of Christ, the high priest. This typological reading is standard in Alexandrian exegesis, linking the Old Testament priesthood to Christ's sacrificial role.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"scripture","kind":"scripture","basis":"text","lemma":"Ἔκλεκτον γένος, καὶ βασίλειον ἱεράτευμα, καὶ ἔθνος ἅγιον","severity":"info","text":"The phrase 'chosen race, royal priesthood, holy nation' echoes 1 Peter 2:9 and Exodus 19:6, but Cyril adapts it to describe the Christian community as a new Israel.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"background","kind":"background","basis":"text","lemma":"Περιτέτμηται γὰρ ὀκταήμερος","severity":"info","text":"Cyril refers to Christ's circumcision on the eighth day (Luke 2:21), a detail used to argue that Christ submitted to the Law, despite being its divine giver.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"parallel","kind":"parallel","basis":"text","lemma":"συμπροσκυνοῦντος ἡμῖν","severity":"info","text":"The idea that Christ 'worships together with us' is a striking paradox: the Son, though divine, participates in human worship. This reflects Cyril's emphasis on the unity of Christ's divine and human natures.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"structure","kind":"structure","basis":"text","lemma":"Ἀναβησόμεθα τοίνυν κατὰ καιροὺς καὶ εἰς τὴν ἄνω πόλιν","severity":"info","text":"The passage moves from typology (Aaron as Christ) to eschatology: the 'upper city' likely refers to the heavenly Jerusalem, a common theme in Cyril's commentary.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"caution","kind":"caution","basis":"text","lemma":"Κύριος ὁ Θεὸς τῶν Ἑβραίων προσκέκληται ἡμᾶς","severity":"caution","text":"The final sentence is obscure: Cyril seems to quote a command to Moses, but the reference is unclear. It may allude to Exodus 3:18 or a lost tradition; the text may be corrupt or lacunose.","cites":[],"named_sources":[],"dropped_cites":[]}],"ambiguities":["The phrase 'Κύριος ὁ Θεὸς τῶν Ἑβραίων προσκέκληται ἡμᾶς' is not a direct biblical quotation; its source is uncertain, possibly a paraphrase or a variant reading.","The transition from the discussion of Christ under the law to the final example about Moses and Pharaoh is abrupt, suggesting a possible lacuna or textual corruption."],"confidence":"medium","notes":[]},{"i":486,"ref":"p486","source":"Εἶτα συνάπτει ἀναδυομένῳ καὶ μέλλοντι τὸν θεσπέσιον Ἀαρὼν εἰς τύπον Χριστοῦ τοῦ πάντα ἰσχύοντος, δι’ οὗ πᾶσα ἡ λύτρωσις. Ἔφη γὰρ ὧδε πρὸς Μωσῆν· Ἰδοὺ δέδωκά σε Θεὸν Φαραὼ, καὶ Ἀαρὼν ὁ ἀδελφός σου ἔσται σοῦ προφήτης. Σὺ δὲ λαλήσεις αὐτῷ πάντα ὅσα ἐντέλλομαί σοι, ὁ δὲ Ἀαρὼν ὁ ἀδελφός σου λαλήσει πρὸς Φαραώ. Ὁρᾷς ὅτι μεσιτεύει πάλιν Ἀαρὼν τὸ τοῦ νομοθέτου πρόσωπον φοροῦντος Μωσέως. Ταύτῃτοι καὶ ὁ μακάριος Παῦλος καὶ αὐτὸν ἀνατίθησι τὸν νόμον αὐτῷ, καίτοι λυθέντα παρὰ Θεοῦ. Γράφει γὰρ οὕτως· Ἀθετήσας τις νόμον Μωσέως, χωρὶς οἰκτιρμῶν ἐπὶ δυσὶν ἢ τρισὶ μάρτυσιν, ἀποθνήσκει. Ἄνιμεν τοίνυν καθάπερ εἰς ὄρος τὰς ἄνω μονὰς οἱ ἱεροὶ καὶ ἀπόλεκτοι, τῆς ἑτέρας πληθύος ἀπομενούσης κάτω. Οὐ γὰρ ἀνελεύσεται, φησὶν, ὁ λαὸς σὺν αὐτοῖς· ὅτι κατὰ τὴν τοῦ Σωτῆρος φωνὴν, Πολλοὶ κλητοὶ, ὀλίγοι δὲ ἐκλεκτοί. Ἄνιμεν δὲ, οὐ δίχα Χριστοῦ. Συνῆν γὰρ τότε τοῖς προσκυνοῦσιν ὁ Ἀαρὼν, καὶ τοῖς ἔτι μακρὰν ἐναρίθμιος ἦν. Οὕτω καὶ ὁ Χριστὸς, μακρὰν μεθ’ ἡμῶν δι’ ἡμᾶς, ἵνα καὶ ἡμεῖς σὺν αὐτῷ τε καὶ δι’ αὐτῷ ἐγγὺς τοῦ Πατρός. Πάντα γὰρ δι’ ἡμᾶς καὶ ὑπὲρ ἡμῶν ᾠκονομεῖτο σαφῶς. Ὥσπερ γὰρ γέγονε μεθ’ ἡμῶν ἐν νεκροῖς, ἵνα ἡμεῖς εἰς ζωὴν σὺν αὐτῷ τε καὶ δι’ αὐτοῦ· ἀνεβίω γὰρ τὸ τοῦ θανάτου πατήσας κράτος, οὕτω γέγονε μεθ’ ἡμῶν ἀποτέρω, καίπερ ὣν ἐγγὺς, ἵνα πάλιν ἡμεῖς σὺν αὐτῷ, καὶ δι’ αὐτοῦ ἐγγύσωμεν τῷ Πατρί· ὃ δὴ καὶ τετέλεσται. Μέτοχοι γὰρ γεγονότες αὐτοῦ διὰ τοῦ Πνεύματος, ἡνώμεθα τῷ Θεῷ καὶ Πατρὶ δι’ αὐτοῦ, εἴπερ ἐσμὲν ἀληθῶς θείας φύσεως κοινωνοὶ, κατὰ τὰς Γραφάς.","english":"Then he links the emerging and about-to-be-revealed Aaron as a type of Christ the all-powerful, through whom all redemption comes. For he spoke thus to Moses: \"Behold, I have given you as a god to Pharaoh, and Aaron your brother shall be your prophet. You shall speak to him all that I command you, and Aaron your brother shall speak to Pharaoh.\" Do you see that Aaron again mediates, while Moses bears the person of the lawgiver? Indeed, the blessed Paul also attributes the law itself to him, even though it was abrogated by God. For he writes thus: \"If someone rejects the law of Moses, he dies without mercy on the testimony of two or three witnesses.\" Let us therefore ascend, as if to a mountain, to the heavenly abodes, the holy and chosen ones, while the other multitude remains below. For it says, \"The people will not go up with them,\" because, according to the Savior's saying, \"Many are called, but few are chosen.\" And we ascend not without Christ. For Aaron was then with those who worshiped, and he was still numbered among those far off. So also Christ is far off with us for our sake, so that we, with him and through him, may be near the Father. For everything was clearly arranged for us and on our behalf. Just as he became with us among the dead, so that we might be in life with him and through him—for he revived, having trampled the power of death—so he became with us at a distance, although he is near, so that we in turn, with him and through him, might draw near to the Father. And this indeed has been accomplished. For having become partakers of him through the Spirit, we are united to God the Father through him, since we are truly sharers in the divine nature, according to the Scriptures.","structure":"narrative","commentary":[{"unit":"scripture","kind":"scripture","basis":"text","lemma":"Ἰδοὺ δέδωκά σε Θεὸν Φαραὼ, καὶ Ἀαρὼν ὁ ἀδελφός σου ἔσται σοῦ προφήτης","severity":"info","text":"Cyril cites a non-canonical saying attributed to God addressing Moses, not found in the Septuagint or Hebrew Bible, likely from a lost Jewish or Christian tradition.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"scripture","kind":"scripture","basis":"text","lemma":"Ἀθετήσας τις νόμον Μωσέως, χωρὶς οἰκτιρμῶν ἐπὶ δυσὶν ἢ τρισὶ μάρτυσιν, ἀποθνήσκει","severity":"info","text":"Cyril attributes to Paul a legal maxim about rejecting the law of Moses; this is not a direct quotation from any known Pauline epistle, possibly a paraphrase or apocryphal tradition.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"scripture","kind":"scripture","basis":"text","lemma":"Πολλοὶ κλητοὶ, ὀλίγοι δὲ ἐκλεκτοί","severity":"info","text":"Cyril cites a saying of the Savior ('Many are called, but few are chosen'), which echoes Matthew 22:14 but is not a verbatim quotation; it reflects a common early Christian aphorism.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"background","kind":"background","basis":"text","lemma":"Ἄνιμεν τοίνυν καθάπερ εἰς ὄρος τὰς ἄνω μονὰς","severity":"info","text":"The ascent to the 'upper city' or 'heavenly abodes' reflects Cyril's typological reading of the Exodus narrative, where the mountain symbolizes spiritual elevation for the elect.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"reception","kind":"reception","basis":"text","lemma":"Μέτοχοι γὰρ γεγονότες αὐτοῦ διὰ τοῦ Πνεύματος, ἡνώμεθα τῷ Θεῷ καὶ Πατρὶ δι’ αὐτοῦ","severity":"info","text":"Cyril's language of partaking of Christ through the Spirit and union with God the Father reflects his anti-Arian and anti-Nestorian Christology, emphasizing theosis.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"caution","kind":"caution","basis":"text","lemma":"Ἰδοὺ δέδωκά σε Θεὸν Φαραὼ","severity":"caution","text":"The phrase 'I have given you as a god to Pharaoh' is unattested in canonical scripture; its source is uncertain, and Cyril may be drawing on a lost tradition or midrashic expansion.","cites":[],"named_sources":[],"dropped_cites":[]}],"ambiguities":["The source of the divine saying to Moses (Ἰδοὺ δέδωκά σε Θεὸν Φαραὼ) is unclear; it may be from a lost Jewish or Christian text.","The attribution of the legal maxim to Paul is uncertain; it does not correspond to any known Pauline passage.","The phrase 'Many are called, but few are chosen' is a loose echo of Matthew 22:14, but its exact form is not scriptural."],"confidence":"high","notes":[]},{"i":487,"ref":"p487","source":"Ἀλλ’ ὑψοῦ μὲν ἰέναι προστέταχε, καὶ συναναθρώσκειν εἰς τὸ ὄρος Μωσεῖ τε καὶ Ἀαρὼν, τοὺς ἱερούς τε καὶ ἐξειλεγμένους ὁ τῶν ὅλων Θεός. Ὅτι δὲ τοὺς εὐκλείας ἥκοντας εἰς τοῦτο λοιπὸν, καὶ ἀναβῆναι ἀληθῶς εἰς τὸ ἄνω προτεθυμένους, ἵνα καὶ ἐγγὺς γένοιντο Θεοῦ, προαφαγνίζεσθαι χρὴ τῷ αἵματι τοῦ Χριστοῦ, ὃς τῆς ἁπάντων ζωῆς ἀντάλλαγμα τὴν ἑαυτοῦ ψυχὴν ἐποιήσατο, ἀνατέθεικε δὲ καὶ εἰς ὀσμὴν εὐωδίας τὴν ἀναληφθεῖσαν σάρκα. Προσκεκόμικε γὰρ ἑαυτὸν ἱερεῖον ἄμωμον ὑπὲρ ἡμῶν τῷ Θεῷ, καὶ νοητὸν ὁλοκαύτωμα, ὡς προανετύπου πάλιν ἡμῖν ὁ θεσπέσιος Μωσῆς, τῇ τοῦ πνεύματος φωταγωγίᾳ πρὸς τὴν τῶν ἐσομένων προηγούμενος γνῶσιν. Τοῦτο γὰρ, οἶμαι, συνιεὶς, πρὸ τῆς εἰς τὸ ἄνω πορείας αὐτοῦ τε καὶ τῶν κεκλημένων, Ἔγραψε πάντα τὰ ῥήματα τοῦ Κυρίου. Τί δὲ τούτῳ προείργασται πάλιν, ἐροῦμεν εὐθύς. Χρὴ γὰρ, οἶμαι, τοὺς τῆς ὑψοῦ τε καὶ ἄνω πορείας ἐφιεμένους, εἰς νοῦν καὶ καρδίαν ἐγκεχαραγμένον ἔχειν τὸν τοῦ Θεοῦ νόμον, ἀναφωνεῖν τε λοιπὸν καθάπερ ἐκ λύρας πρὸς αὐτὸν, Ἐν τῇ καρδίᾳ μου ἔκρυψα τὰ λόγιά σου, ὅπως ἂν μὴ ἁμάρτω σοι. Ὥσπερ γάρ ἐστιν οὐκ ἀσυντελὲς εἰς ζωὴν, καὶ χρῆμα σωτήριον, τὸ τῶν τοῦ Θεοῦ λόγων μεμνῆσθαι διὰ παντός· τὸν αὐτὸν, οἶμαι, τρόπον ὀλέθρου πρόξενον τὸ ἐπιλανθάνεσθαι φιλεῖν. Γράφει τοίνυν ὁ μακάριος Μωσῆς πάντα τὰ ῥήματα τοῦ Κυρίου, περὶ ὧν καὶ αὐτὸς ἐπεφώνει τοῖς παιδαγωγουμένοις δι’ αὐτοῦ, μᾶλλον δὲ καὶ ἡμῖν αὐτοῖς· Καὶ λαλήσεις ἐν αὐτοῖς καθήμενος ἐν οἴκῳ, καὶ πορευόμενος ἐν ὁδῷ, καὶ κοιταζόμενος, καὶ διανιστάμενος. Ὀρθρίσας δὲ τὸ πρωῒ, θυσιαστήριον ἀνεδείματο.","english":"But the God of all commanded Moses and Aaron, the sacred and chosen ones, to go up and assemble together on the mountain. And that those who have come to this point of glory and are truly eager to ascend to the heights, so as to draw near to God, must first be purified by the blood of Christ, who made his own soul the ransom for the life of all, and offered up his assumed flesh as a sweet fragrance. For he presented himself as a blameless sacrifice and a spiritual holocaust on our behalf to God, as the inspired Moses again typified for us, led by the illumination of the Spirit to foreknowledge of things to come. Understanding this, I think, before his own journey upward and that of those summoned, he wrote down all the words of the Lord. What was done before this again, we will say directly. For I think that those who desire the high and upward journey must have the law of God engraved in their mind and heart, and then sing out as from a lyre to him, \"I have hidden your words in my heart, so that I may not sin against you.\" For just as it is not unprofitable for life and a saving thing to always remember the words of God, in the same way, I think, forgetfulness tends to bring ruin. So the blessed Moses writes all the words of the Lord, about which he himself proclaimed to those being instructed through him, and indeed to us as well: \"And you will speak them while sitting in the house, while walking on the road, while lying down, and while rising up.\" And rising early in the morning, he built an altar.","structure":"narrative","commentary":[{"unit":"sense","kind":"sense","basis":"text","lemma":"προσκεκόμικε γὰρ ἑαυτὸν ἱερεῖον ἄμωμον","severity":"info","text":"Cyril interprets Christ's self-offering as a blameless sacrifice and spiritual holocaust, linking it to the typology of Moses' actions.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"scripture","kind":"scripture","basis":"text","lemma":"Ἐν τῇ καρδίᾳ μου ἔκρυψα τὰ λόγιά σου","severity":"info","text":"This phrase echoes Psalm 119:11 (LXX), where the psalmist hides God's words in the heart to avoid sin.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"scripture","kind":"scripture","basis":"text","lemma":"Καὶ λαλήσεις ἐν αὐτοῖς καθήμενος ἐν οἴκῳ, καὶ πορευόμενος ἐν ὁδῷ, καὶ κοιταζόμενος, καὶ διανιστάμενος","severity":"info","text":"This appears to be a paraphrase or citation of Deuteronomy 6:7, emphasizing constant meditation on God's words.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"background","kind":"background","basis":"text","lemma":"νοητὸν ὁλοκαύτωμα","severity":"info","text":"The term 'spiritual holocaust' reflects Cyril's allegorical reading of Levitical sacrifice, where Christ's offering is a complete, self-giving act.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"structure","kind":"structure","basis":"text","lemma":"πρὸ τῆς εἰς τὸ ἄνω πορείας","severity":"info","text":"Cyril structures the passage around the ascent motif, linking Moses' writing of the law to the spiritual preparation for approaching God.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"reception","kind":"reception","basis":"text","lemma":"τῇ τοῦ πνεύματος φωταγωγίᾳ","severity":"info","text":"Cyril's phrase 'illumination of the Spirit' is a common patristic trope for prophetic insight, here applied to Moses' foreknowledge.","cites":[],"named_sources":[],"dropped_cites":[]}],"ambiguities":["The phrase 'πάντα τὰ ῥήματα τοῦ Κυρίου' could refer to the Decalogue or a broader set of divine instructions; Cyril likely intends the entire law given on Sinai."],"confidence":"high","notes":[]},{"i":488,"ref":"p488","source":"Περιΐστησι δὲ αὐτῷ δυωκαίδεκα λίθους εἰς τὰς δώδεκα φυλὰς τοῦ Ἰσραήλ. Καὶ ἀπέστειλε τοὺς νεανίσκους τῶν υἱῶν Ἰσραὴλ, οἳ καὶ ἀνήνεγκαν, φησὶν, ὁλοκαυτώματα, καὶ ἔθυσαν θυσίαν σωτηρίου τῷ Θεῷ, μοσχάρια. Τὸ μὲν οὖν θυσιαστήριον, τύπος ἂν εἴη καὶ μάλα σαφῶς τῆς Ἐκκλησίας τοῦ Χριστοῦ, τῆς οἱονεί πως ἐπὶ τὸ ὄρος κειμένης. Ὑψοῦ γὰρ ὥσπερ ἐν ὄρει τὴν ἑτέραν εἰναί φαμεν, τὴν τῶν πρωτοτόκων μητρόπολιν, ἧς τεχνίτης καὶ δημιουργὸς ὁ Θεός. Ἐξεικονίζει τοιγαροῦν τὴν Ἐκκλησίαν ἡμῖν τὸ θυσιαστήριον· ᾧ καὶ λίαν οἰκονομικῶς περιΐστησιν ὁ Μωσῆς τοὺς δώδεκα λίθους, εἰς τὰς δώδεκα φυλὰς τοῦ Ἰσραήλ· μονονουχὶ καὶ διὰ τοῦτο προπαρεγγυῶν τοῖς ἐξ αἵματος Ἰσραὴλ, ὅτι χῶρος αὐτοῖς ὁ μάλιστα πρέπων, ἡ Ἐκκλησία Χριστοῦ· καὶ τάχα που διακεκραγέναι δεήσει· Κατακυκλώσω τὸ θυσιαστήριόν σου, Κύριε, τοῦ ἀκοῦσαί με φωνὴν αἰνέσεως. Ὅτι πρὸς γὰρ αὐτοὺς μάλιστα καὶ πρό γε τῶν ἄλλων Σωτῆρα καὶ Λυτρωτὴν ἀπέστειλε τὸν Υἱὸν ὁ Πατὴρ, σαφηνιεῖ λέγων αὐτός· Οὐκ ἀπεστάλην, εἰ μὴ εἰς τὰ πρόβατα τὰ ἀπολωλότα οἴκου Ἰσραήλ. Ἐπειδὴ δὲ εἰς ἐκτόπους ἀπονοίας ὠλισθηκότες πεπαρῳνήκασιν εἰς αὐτὸν, μετακεχώρηκεν ἀναγκαίως ἐπὶ τὰ ἔθνη Χριστός. Ὅτι τοίνυν χῶρος ὁ μάλιστα πρέπων ἦν αὐτοῖς, καθάπερ ἔφην ἀρτίως, τὸ τοῦ Χριστοῦ θυσιαστήριον, προκατεσήμαινεν ὁ Μωσῆς, περιστήσας αὐτῷ τοὺς δώδεκα λίθους εἰς τὰς δώδεκα φυλὰς τοῦ Ἰσραήλ.","english":"He places around it twelve stones for the twelve tribes of Israel. And he sent the young men of the sons of Israel, who, it says, brought up whole burnt offerings and sacrificed a sacrifice of deliverance to God, calves. Now the altar would be a type, and quite clearly, of the Church of Christ, which is, as it were, situated upon the mountain. For we say that the other, the metropolis of the firstborn, of which God is the artisan and creator, is raised up as if on a mountain. Therefore the altar depicts the Church for us. And Moses very economically places the twelve stones around it, for the twelve tribes of Israel, as if thereby pre-urging those of the blood of Israel that their most fitting place is the Church of Christ. And perhaps one must cry out: \"I will encircle your altar, Lord, that I may hear a voice of praise.\" For that it was to them especially and before all others that the Father sent the Son as Savior and Redeemer, he himself will make clear by saying: \"I was sent only for the lost sheep of the house of Israel.\" But since they slipped into extraordinary madness and raged against him, Christ necessarily moved over to the Gentiles. Therefore, that their most fitting place was, as I just said, the altar of Christ, Moses prefigured by placing the twelve stones around it for the twelve tribes of Israel.","structure":"narrative","commentary":[{"unit":"sense","kind":"sense","basis":"text","lemma":"Περιΐστησι ... δυωκαίδεκα λίθους","severity":"info","text":"Cyril interprets the twelve stones around the altar as a type of the twelve tribes of Israel, prefiguring their proper place in the Church of Christ.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"scripture","kind":"scripture","basis":"text","lemma":"Οὐκ ἀπεστάλην, εἰ μὴ εἰς τὰ πρόβατα τὰ ἀπολωλότα οἴκου Ἰσραήλ","severity":"info","text":"Cyril attributes this saying to Christ, but it is not a direct quotation from the canonical Gospels; it may be a paraphrase or apocryphal tradition.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"background","kind":"background","basis":"text","lemma":"τῆς Ἐκκλησίας τοῦ Χριστοῦ","severity":"info","text":"Cyril identifies the altar as a type of the Church, reflecting his typological exegesis common in Alexandrian tradition, where Old Testament institutions prefigure Christian ecclesiology.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"reception","kind":"reception","basis":"text","lemma":"μετακεχώρηκεν ... ἐπὶ τὰ ἔθνη Χριστός","severity":"info","text":"Cyril explains that Christ moved to the Gentiles because Israel rejected him, a theme that echoes early Christian apologetics and the parting of ways between Judaism and Christianity.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"structure","kind":"structure","basis":"text","lemma":"Περιΐστησι ... δυωκαίδεκα λίθους","severity":"info","text":"The passage follows a pattern: description of the biblical scene, typological interpretation, and a concluding reiteration of the typology, reinforcing Cyril's exegetical method.","cites":[],"named_sources":[],"dropped_cites":[]}],"ambiguities":["The source of the saying attributed to Christ ('I was sent only for the lost sheep of the house of Israel') is unclear; it may be a loose citation or a non-canonical tradition."],"confidence":"high","notes":[]},{"i":489,"ref":"p489","source":"Ὅτι δὲ ἔμελλον οἱ ἐπ’ ἀνδρείᾳ τεθαυμασμένοι, δῆλον δὲ ὅτι πνευματικῇ καὶ κατὰ Θεὸν, οἱ εὐσθενῆ τε καὶ ἐῤῥωμένον ἔχοντες νοῦν, ἱερουργήσειν κατὰ καιροὺς τὸ Χριστοῦ μυστήριον, καταμάθοι τις ἂν ἀπό γε τοῦ γεγονότος. Ἀπεστέλλοντο μὲν γὰρ οἱ νεανίσκοι, καὶ προσῆγον τὰ ὁλοκαυτώματα. Τοῦτο δεδρακότας τοὺς ἁγίους ἀποστόλους εὑρίσκομεν, οἳ πᾶσαν, ὥσπερ εἰπεῖν, περιεφοίτων τὴν γῆν, ἱερουργοῦντες αὐτῷ καὶ προσάγοντες ὁλοκαυτώματα, τουτέστι, τοὺς ἐν ἀμωμήτῳ πίστει διαπρεπεῖς, καὶ μὴν καὶ σπουδάσμασι τοὺς εἰς ἀρετὴν εὖ μάλα διηρτισμένους. Οὐ γάρ ἐστιν, οὐκ ἔστι, διανοίας ἀδρανοῦς τὸ μυσταγωγεῖν δύνασθαι σαφῶς, οὔτε νοῦ νοσοῦντος τὸ ἄναλκι, καὶ καταῤῥεῖν εἰωθότος εἰς ἐπιθυμίας κοσμικάς· ἐσκευασμένου δὲ οὕτω καὶ νεανικῶς ἔχοντος, ὡς καὶ εἰπεῖν δύνασθαι λοιπόν· Ἐμοὶ γὰρ τὸ ζῇν, Χριστὸς, καὶ τὸ ἀποθανεῖν, κέρδος. Νεανίας γὰρ ὁ τοιοῦτος, καὶ τῶν ἄγαν ἀλκιμωτάτων. Πρέπει δ’ ἂν αὐτῷ, τὸ καθιεροῦν τῷ Θεῷ τὰ ὁλοκαυτώματα, καὶ θυσίας πνευματικὰς, καὶ ἱερουργίας ἅπτεσθαι τῆς νοητῆς, καὶ τὴν τοῦ σωτηρίου θυσίαν ἀποπληροῦν· ἢ καὶ διὰ τῶν προσενηνεγμένων μοσχαρίων εὖ μάλα προανεπλάττετο. Ποτὲ μὲν γὰρ διὰ τὸ λίαν εὐσθενὲς, καὶ ὅτι τῶν ἀβεβήλων ζώων τὸ ὑπέρτατον, μόσχος ἐστὶ, μόσχῳ τελείῳ παρεικάζεται Χριστός· ποτὲ δὲ μικρῷ μοσχαρίῳ, καὶ ἀνθ’ ὅτου, πάλιν ὁρᾷς, γέγονεν ἄνθρωπος ὁ Μονογενὴς, καὶ ὑπὸ ζυγὸν δουλείας, εἴπερ ἐστὶν ἀληθὲς ὅτι πέφηνεν ἐν δούλου μορφῇ.","english":"That those who are admired for their courage—clearly spiritual and according to God, those who have a strong and robust mind—would at the proper times perform the mystery of Christ, one might learn from what actually happened. For the young men were sent and brought the whole burnt offerings. We find that the holy apostles did this, who, so to speak, went about the whole earth, performing for him and bringing whole burnt offerings, that is, those who are conspicuous in blameless faith and also, by their efforts, those who are well trained in virtue. For it is not possible, it is not possible, for a feeble mind to be able to celebrate the mysteries clearly, nor for a sick mind that is weak and accustomed to sinking into worldly desires; but for one who is so equipped and has such vigor as to be able to say henceforth: \"For me, to live is Christ, and to die is gain.\" Such a one is a young man, and among the most valiant. It would be fitting for him to consecrate to God the whole burnt offerings and spiritual sacrifices, and to engage in the intelligible sacred rites, and to fulfill the sacrifice of salvation; or this was well prefigured through the calves that were brought. For sometimes, because of its great strength and because it is the highest of the unblemished animals, the calf is compared to Christ as a full-grown calf; but sometimes to a small calf, and for what reason, you see again, the Only-begotten became man and under the yoke of servitude, if it is true that he appeared in the form of a servant.","structure":"narrative","commentary":[{"unit":"sense","kind":"sense","basis":"text","lemma":"νεανίσκοι","severity":"info","text":"Cyril interprets the 'young men' of the Old Testament narrative as types of the apostles, who are spiritually vigorous and perform the mystery of Christ.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"term","kind":"term","basis":"glossary","lemma":"ὁλοκαυτώματα","severity":"info","text":"The term 'whole burnt offerings' is allegorized by Cyril to refer to those conspicuous in blameless faith and trained in virtue, not literal sacrifices.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"scripture","kind":"scripture","basis":"text","lemma":"Ἐμοὶ γὰρ τὸ ζῇν, Χριστὸς, καὶ τὸ ἀποθανεῖν, κέρδος","severity":"info","text":"Cyril quotes a saying attributed to a spiritually vigorous person: 'For me, to live is Christ, and to die is gain.' This echoes Pauline language (cf. Phil 1:21) but is not a direct citation.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"background","kind":"background","basis":"text","lemma":"μόσχος","severity":"info","text":"Cyril explains that the calf (μόσχος) is a type of Christ: as a full-grown calf it signifies strength and purity; as a small calf it prefigures the Incarnation and Christ's servitude.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"structure","kind":"structure","basis":"text","lemma":"","severity":"info","text":"The passage moves from a general typological claim (the young men as apostles) to a specific allegorical interpretation of the calves, showing Cyril's method of layered exegesis.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"reception","kind":"reception","basis":"text","lemma":"","severity":"info","text":"Cyril's allegorical reading of the altar and sacrifices as types of the Church and its ministers reflects the Alexandrian tradition of spiritual exegesis, influential in later Byzantine commentary.","cites":[],"named_sources":[],"dropped_cites":[]}],"ambiguities":["The phrase 'ἱερουργήσειν κατὰ καιροὺς τὸ Χριστοῦ μυστήριον' could refer to liturgical celebration or to the apostolic mission; Cyril seems to blend both senses."],"confidence":"high","notes":[]},{"i":490,"ref":"p490","source":"Ἀλλ’ εἰ καὶ ὅσον εἰπεῖν ἧκεν, εἴς γε τὸ ἐν σαρκὶ μυστήριον, γέγονε μεθ’ ἡμῶν ὑπὸ ζυγὸν δουλείας, ἀλλ’ ἦν δουλείας ἀπείρατος, ὅτι φύσεως ἦν τῆς ἄνωθεν καὶ ἐλευθέρας. Διὰ τοῦτο μοσχαρίῳ παρεικάζεται, ὅτι καὶ ὑπὸ ζυγὸν, καὶ ἔξω ζυγοῦ. Ἀπείρατον γὰρ ζυγοῦ τὸ μοσχάριον, εἰ καὶ εἶναι πέφυκεν ὑπὸ ζυγὸν τὸ τοιόνδε γένος. Ἄλλως τε, καὶ εἰ γέγονεν ὑπὸ νόμον, ὡς ὑπὸ ζυγὸν, ἀλλ’ ἦν ἐλεύθερος· ἦν γὰρ ὑπὲρ νόμον, ὡς ὢν νομοθέτης καὶ Θεός. Καὶ τρίτως δὲ, εἰ δοκεῖ, πεφόρηκε τὴν ἀπὸ γῆς σάρκα, τὴν νοσοῦσαν ἐν ἑαυτῇ διὰ τῆς ἁμαρτίας τὸν νόμον, κατὰ τὴν τοῦ Παύλου φωνήν. Ὅσον γὰρ ἧκεν εἰς τὴν τῆς σαρκὸς φύσιν, τεθεῖσθαι δοκεῖ καὶ ὑπὸ ζυγὸν ἁμαρτίας, ἀλλ’ ἦν ἀπείρατος· Κατέκρινε γὰρ τὴν ἁμαρτίαν ἐν τῇ σαρκὶ, ἵνα τὸ δικαίωμα τοῦ νόμου πληρωθῇ ἐν ἡμῖν τοῖς μὴ κατὰ σάρκα περιπατοῦσιν, ἀλλὰ κατὰ πνεῦμα. Μοσχάριον οὖν ὁ Χριστὸς ταύτῃτοι οἰκονομικῶς ὠνόμασται, καὶ ὅτι νέα γέγονε κτίσις· ἀπαρχὴ γὰρ τῶν εἰς τοῦτο κεκλημένων αὐτός. Ὅτι δὲ ἦν ἀναγκαῖον ἁγιάζεσθαι τῷ αἵματι δράττοντας, καὶ ἐγγίζειν Θεῷ γλιχομένους, δέδειχεν ὁ Μωσῆς, καταῤῥαίνων αἵματι πάντα τὸν λαὸν, καὶ αὐτὸ τὸ βιβλίον. Εἰσόμεθα δὲ καὶ διὰ τοῦτο πάλιν, ὅτι αὐτὸς ὁ μόνος ἀτελὴς εἰς ἁγιασμόν. Ἄθρει γὰρ ὅπως τῷ τοῦ αἵματος ῥαντισμῷ καὶ αὐτὸς ἁγιάζεται· ἀποπλύνει γὰρ ἁμαρτίας ἥκιστα μὲν ὁ νόμος, κατορθοῖ δὲ τοῦτο τῶν διὰ Χριστοῦ μυστηρίων ἡ χάρις. Εὖ δὲ λίαν καὶ τὸ ὀρθρίσαντα τὸ πρωῒ τὸν ἱεροφάντην Μωσέα, αὐτό τε τὸ θεῖον ὀρθῶσαι μυστήριον, καὶ περιστῆσαι μὲν αὐτῷ, καθάπερ ἤδη προεῖπον, δυωκαίδεκα λίθους, θῦσαι δὲ καὶ μοσχάρια.","english":"But even if, to speak concisely, he entered into the mystery of the incarnation under the yoke of servitude with us, he was unacquainted with servitude, because he was of a nature that is from above and free. For this reason he is compared to a calf, because he is both under the yoke and outside the yoke. For a calf is unacquainted with the yoke, even though such a kind is naturally under the yoke. Moreover, even if he came under the law as under a yoke, he was free; for he was above the law, being lawgiver and God. And thirdly, if you will, he bore the flesh from the earth, which in itself suffers from the law through sin, according to Paul's saying. For as far as the nature of the flesh is concerned, he seems to have been placed under the yoke of sin, but he was unacquainted with it; for he condemned sin in the flesh, so that the ordinance of the law might be fulfilled in us who do not walk according to the flesh but according to the spirit. Christ, therefore, is called a calf in this economy, and because a new creation has come into being; for he is the firstfruits of those called to this. And that it was necessary for those grasping to be sanctified by blood and for those yearning to approach God, Moses showed by sprinkling the entire people and the book itself with blood. And through this we will again understand that he alone is incomplete for sanctification. For observe how he himself is sanctified by the sprinkling of blood; for the law least of all washes away sins, but the grace of the mysteries through Christ accomplishes this. And very well indeed is the fact that the hierophant Moses, rising early in the morning, both set aright the divine mystery itself and, as I already said, placed around it twelve stones, and also sacrificed calves.","structure":"narrative","commentary":[{"unit":"term","kind":"term","basis":"text","lemma":"μοσχάριον","severity":"info","text":"Cyril uses μοσχάριον ('calf') as a typological figure for Christ, drawing on the dual sense of being both under the yoke (incarnation, law) and free (divine nature).","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"scripture","kind":"scripture","basis":"text","lemma":"κατὰ τὴν τοῦ Παύλου φωνήν","severity":"info","text":"Cyril invokes Paul's voice, likely alluding to Romans 8:3 or Galatians 3:13, where the law and sin are linked to the flesh; the exact reference is unspecified.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"background","kind":"background","basis":"text","lemma":"ἱεροφάντην Μωσέα","severity":"info","text":"Cyril calls Moses 'hierophant', a term from mystery religions for one who initiates into sacred rites, here applied to Moses as revealer of typological mysteries.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"structure","kind":"structure","basis":"text","lemma":"τρίτως","severity":"info","text":"Cyril structures his argument with three points: Christ under the yoke of incarnation, under the law, and bearing flesh; each is introduced by a numbered adverb (τρίτως, 'thirdly').","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"reception","kind":"reception","basis":"text","lemma":"ἀπαρχὴ γὰρ τῶν εἰς τοῦτο κεκλημένων","severity":"info","text":"Cyril presents Christ as 'firstfruits' of the new creation, a concept echoed in later Christological exegesis, e.g., by Maximus the Confessor.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"caution","kind":"caution","basis":"text","lemma":"δυωκαίδεκα λίθους","severity":"caution","text":"The reference to 'twelve stones' is obscure; it may allude to an altar or a symbolic structure in the Mosaic ritual, but the exact biblical or liturgical source is not identified.","cites":[],"named_sources":[],"dropped_cites":[]}],"ambiguities":["The phrase 'δυωκαίδεκα λίθους' (twelve stones) is unclear; it may refer to an altar or a symbolic arrangement, but the specific ritual context is not given in the passage."],"confidence":"high","notes":[]},{"i":491,"ref":"p491","source":"Ὄρθρου γὰρ ὥσπερ καὶ πρωΐας ἤδη γενομένης, μονονουχὶ δὲ καὶ Φωσφόρου διαυγάζοντος, καὶ νοητῆς ἡμῖν ἀνισχούσης ἡμέρας, παροιχομένης δὲ ἤδη νυκτὸς, καὶ δαιμονιώδους ἀργήσαντος σκότους, λαμπρὸν ἀνεδείχθη τῆς Ἐκκλησίας τὸ κάλλος τὸ σεπτὸν ἐχούσης θυσιαστήριον, ἐφ’ οὗ τὸ Χριστοῦ τελεῖ. ται μυστήριον. Παρέστησαν δὲ αὐτῷ καὶ αἱ φυλαὶ τῆς γῆς, ὡς ἐν παραδείγμασι τοῖς λίθοις. Καὶ γοῦν ὁ θεσπέσιος Παῦλος, τὴν τοῦ παραδείγματος εἰκόνα παραχαράττων εἰς ἀλήθειαν, ἐπιστέλλει τοῖς ἡγιασμένοις ἐν Χριστῷ· Ἐν ᾧ καὶ ὑμεῖς ὡς λίθοι ζῶντες ἐπῳκοδομεῖσθε οἶκος πνευματικὸς εἰς ἱεράτευμα ἅγιον. Τότε καὶ οἱ νεανίσκοι προσκεκομίκασι τὰ ὁλοκαυτώματα, καὶ ἱερουργοὶ γεγόνασι πνευματικοί. Τότε δὴ, τότε καὶ ἐν προσώπῳ γεγόναμεν τοῦ Πατρὸς, καὶ παρεστήκαμεν αὐτῷ τὸ τῆς διανοίας εὐδρανὲς, καὶ πρὸς πᾶν ὁτιοῦν τῶν ἀγαθῶν ἑτοίμως ἔχον, ἐν τάξει ποιούμενοι παραστήματος. Τοῦτό τοι σαφῶς καὶ αὐτὸς ὁ θεῖος ἡμῖν προανεφώνει Δαβὶδ, ἐκ προσώπου τῶν πεπιστευκότων οὕτω λέγων πρὸς τὸν ὅλων Θεόν· Τὸ πρωῒ εἰσακούσῃ τῆς φωνῆς μου. Τὸ πρωῒ παραστήσομαί σοι, καὶ ἐπόψει με, ὅτι οὐχὶ Θεὸς θέλων ἀνομίαν σὺ εἶ, οὐδὲ παροικήσει σοι πονηρευόμενος. Ἡγιασμένοι δὴ οὖν, καὶ ὡς ἐν τύποις ἔτι καθηγνισμένοι τῷ αἵματι, Ἀνεφοίτων εἰς τὸ ὄρος Μωσῆς τε καὶ Ἀαρὼν, καὶ Ναδὰβ, καὶ Ἀβιοὺδ, καὶ ἑβδομήκοντα τῆς γερουσίας Ἰσραὴλ, καὶ εἶδον τὰ ὑπὸ τοὺς πόδας αὐτοῦ ἔργον ὡσεὶ πλίνθου σαπφείρου, καὶ ὥσπερ ἔργον στερεώματος τοῦ οὐρανοῦ τῇ καθαρότητι. Καὶ τῶν ἐπιλέκτων τοῦ Ἰσραὴλ οὐ διεφώνησεν οὐδείς.","english":"For at dawn, as if morning had already come, and the Daystar was almost shining, and a spiritual day was rising for us, while night had already passed and demonic darkness had ceased, the sacred beauty of the Church was revealed, having a venerable altar upon which the mystery of Christ is celebrated. And the tribes of the earth stood by it, as if in the examples of the stones. And indeed, the divine Paul, transforming the image of the example into truth, writes to those sanctified in Christ: \"In whom you also, as living stones, were built up into a spiritual house for a holy priesthood.\" Then the young men also brought the whole burnt offerings, and became spiritual priests. Then indeed, then we came into the presence of the Father, and stood before him with the vigor of the mind, ready for every good thing whatsoever, making it in the order of a presentation. This clearly the divine David also proclaimed to us beforehand, speaking on behalf of the faithful thus to the God of all: \"In the morning you will hear my voice. In the morning I will stand before you, and you will see me, because you are not a God who desires lawlessness, nor will an evildoer dwell with you.\" Sanctified, then, and as if still purified in types by the blood, Moses and Aaron, Nadab and Abiud, and the seventy of the council of Israel went up to the mountain, and saw the work under his feet like a work of sapphire brick, and like a work of the firmament of heaven in its purity. And none of the chosen of Israel dissented.","structure":"narrative","commentary":[{"unit":"term","kind":"term","basis":"glossary","lemma":"Φωσφόρου","severity":"info","text":"Φωσφόρος (Phosphoros) is the Greek term for the morning star, often used in patristic literature as a symbol of Christ or the light of resurrection.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"scripture","kind":"scripture","basis":"text","lemma":"Ἐν ᾧ καὶ ὑμεῖς ὡς λίθοι ζῶντες ἐπῳκοδομεῖσθε οἶκος πνευματικὸς εἰς ἱεράτευμα ἅγιον","severity":"info","text":"Cyril adapts Paul's metaphor of the Church as a spiritual building (cf. 1 Cor 3:16-17; Eph 2:20-22) to describe the faithful as living stones.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"scripture","kind":"scripture","basis":"text","lemma":"Τὸ πρωῒ εἰσακούσῃ τῆς φωνῆς μου...","severity":"info","text":"Cyril quotes a psalm verse (Ps 5:4-5 LXX) to illustrate the faithful's morning prayer and readiness before God.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"background","kind":"background","basis":"background","lemma":"ἑβδομήκοντα τῆς γερουσίας Ἰσραὴλ","severity":"info","text":"The seventy elders of Israel's council (gerousia) reflect the Sanhedrin tradition, here typologically linked to the ascent of Moses, Aaron, Nadab, and Abiud.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"structure","kind":"structure","basis":"text","lemma":"Τότε δὴ, τότε","severity":"info","text":"The repeated τότε (then) marks a climactic shift from the liturgical imagery to the direct presence of the Father, structuring the passage as a visionary ascent.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"reception","kind":"reception","basis":"background","lemma":"πλίνθου σαπφείρου","severity":"info","text":"The sapphire brick (πλίνθος σαπφείρου) recalls the vision of the divine throne in Ex 24:10 and later mystical traditions, notably in the Apocalypse of Abraham.","cites":[],"named_sources":[],"dropped_cites":[]}],"ambiguities":["The phrase 'τὸ ὑπὸ τοὺς πόδας αὐτοῦ ἔργον' could refer to a divine footstool or a foundation; the translation takes it as a work under his feet.","The identity of 'νεανίσκοι' (young men) is unspecified; they may be Levites or a typological group."],"confidence":"high","notes":[]},{"i":492,"ref":"p492","source":"Καὶ ὤφθησαν ἐν τῷ τόπῳ τοῦ Θεοῦ, καὶ ἔφαγον καὶ ἔπιον. Ἀκούεις ὅπως τεθέανται τὸν τοῦ Θεοῦ λεγόμενον τόπον, ὡς ἐν εἴδει στερεώματος οὐρανοῦ. Ἐναυγὴς γὰρ ὁ οὐρανὸς, καὶ σαπφείρῳ ἐοικὸς τὸ ἀνωτάτω καὶ αἰθέριον χρῶμα. Πρέπων δὲ ὅτι μάλιστα χῶρος ὁ οὐρανὸς, καὶ ἐφ’ ᾧ ἐπαναπαύεται, καταλύων ἐν ἀγγέλοις. Ἄγιος γὰρ ἐν ἀγίοις κατοικεῖ, καὶ οἱονείπως ἐπανακλίνεται τοῖς τὴν ἄνω τρίβουσι πόλιν, διὰ τὸ λίαν εὐφυὲς, καὶ εἰς ἀρειότητα ζωῆς εὖ μάλα διεξεσμένον. Ἁγίαν γὰρ εἶναι πιστεύομεν τὴν τῶν ἄνω πνευμάτων πληθύν. Ὤφθη δὴ οὖν τὰ ὑπὸ τοὺς πόδας αὐτοῦ τοῖς εἰς τὸ ὄρος ἀναβεβηκόσιν, ὡς ἐν εἴδει στερεώματος οὐρανοῦ τῇ καθαρότητι, φησίν. Ἔδει γὰρ, ἔδει, τοὺς τὴν πολύθεόν ποτε κατηῤῥωστηκότας πλάνησιν, καὶ τῇ κτίσει λελατρευκότας, εἶτα κεκλημένους εἰς ἐπίγνωσιν Θεοῦ, χρησίμως τε καὶ ἀναγκαίως ἰδεῖν ὅτι καὶ αὐτὸν ὑπὸ πόδας ἔχει τὸν οὐρανὸν, καὶ ὅτι τῶν πάντων ἐστὶ Δεσπότης, ὡς παρενεγκὼν τὰ πάντα πρὸς ὕπαρξιν, ὁ τῆς ἀρχαίας αὐτοὺς ἀπάτης ἀπολυτρούμενος. Ὅτι δὲ καὶ τοῖς εἰς τὴν ἄνω κατὰ καιροὺς εἰσελαύνουσι πόλιν, παρεικάζεται πάλιν τὸ καὶ τῶν θείων χαρισμάτων πλουσίως μετασχεῖν, καὶ τὸ ἐντρυφῆσαι δεῖν τοῖς πνευματικοῖς παρὰ Χριστοῦ ἀγαθοῖς, διαδείξει τὸ, ἐν τόπῳ γενομένους Θεοῦ, φαγεῖν καὶ πιεῖν τοὺς ἀναβεβηκότας. Ἀλλ’ ἐν μὲν οἷς ἔναγχος ἔφην, μόνος προσετάττετο Μωσῆς ἐγγίσαι πρὸς τὸν Θεόν· οἵ γε μὴν ἕτεροι προσκυνεῖν μακρόθεν, οἷς καὶ συνῆν Ἀαρών. Ἐλέγομεν δὲ, ὅτι μεθ’ ἡμῶν γέγονε τῇ φύσει μακρόθεν ὁ ἐγγὺς τοῦ Θεοῦ καὶ Πατρὸς ὢν Υἱὸς, ὁ ἄκακος ἡμῶν καὶ ἀμίαντος ἀρχιερεύς·","english":"And they appeared in the place of God, and they ate and they drank. You hear how they beheld what is called the place of God, as in the form of the firmament of heaven. For the heaven is luminous, and the highest and ethereal color resembles sapphire. The heaven is a most fitting place, and one upon which he rests, taking up his abode among angels. For he dwells holy among the holy, and, so to speak, reclines upon those who tread the upper city, because of their very noble nature and their being well polished for the excellence of life. For we believe the multitude of the upper spirits to be holy. So then, what is beneath his feet appeared to those who had ascended the mountain, as in the form of the firmament of heaven in its purity, it says. For it was necessary, it was necessary, that those who had once been sick with the error of polytheism and had worshipped creation, and then were called to the knowledge of God, should see, usefully and necessarily, that he has even heaven itself under his feet, and that he is Lord of all, as one who has brought all things into existence, redeeming them from their ancient deception. And that those who from time to time enter the upper city are again compared to partaking richly of divine gifts and to enjoying the spiritual goods from Christ, the fact that those who ascended, having come to be in the place of God, ate and drank will demonstrate. But in what I said recently, Moses alone was commanded to approach God; the others, with whom Aaron was, were to worship from afar. And we said that the Son, who is near to God the Father, has become with us by nature from afar, our innocent and undefiled high priest.","structure":"narrative","commentary":[{"unit":"sense","kind":"sense","basis":"text","lemma":"ἐν τῷ τόπῳ τοῦ Θεοῦ","severity":"info","text":"Cyril interprets 'the place of God' as the firmament of heaven, a dwelling for angels and a symbol of divine sovereignty.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"term","kind":"term","basis":"glossary","lemma":"τόπος","severity":"info","text":"The term τόπος here carries a spatial-theological sense, denoting a realm of divine presence rather than a physical location.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"scripture","kind":"scripture","basis":"text","lemma":"ἔφαγον καὶ ἔπιον","severity":"info","text":"The phrase 'they ate and they drank' echoes Exodus 24:11, where the elders ascend Sinai and share a meal in God's presence.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"background","kind":"background","basis":"text","lemma":"σαπφείρῳ ἐοικὸς","severity":"info","text":"The comparison of heaven to sapphire reflects ancient and patristic associations of the firmament with precious stones, common in Alexandrian exegesis.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"structure","kind":"structure","basis":"text","lemma":"Ἐλέγομεν δέ","severity":"info","text":"Cyril contrasts the earlier privilege of Moses alone approaching God with the later inclusion of the elders, marking a progression in revelation.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"reception","kind":"reception","basis":"text","lemma":"ἄκακος καὶ ἀμίαντος ἀρχιερεύς","severity":"info","text":"Cyril identifies Christ as the 'innocent and undefiled high priest', a typological reading that influenced later liturgical and Christological thought.","cites":[],"named_sources":[],"dropped_cites":[]}],"ambiguities":["The phrase 'ἐν τῷ τόπῳ τοῦ Θεοῦ' could be read as a literal location or a symbolic realm; Cyril opts for the latter.","The identity of 'those who ascended' is not explicitly named; Cyril likely refers to the elders of Exodus 24."],"confidence":"high","notes":[]},{"i":493,"ref":"p493","source":"ἵνα δι’ αὐτοῦ, καὶ σὺν αὐτῷ δὴ πάλιν, εὑρισκώμεθα καὶ ἡμεῖς ἐγγύς. Τοιγάρτοι κέκληται καὶ Ἐμμανουὴλ, ὅ ἐστι μεθερμηνευόμενος, Μεθ’ ἡμῶν ὁ Θεός. Πλὴν εἰ καὶ γέγονε μεθ’ ἡμῶν ὡς ἄνθρωπος, ἀλλ’ ἔστιν ἰδεῖν ὡς οὐδὲ αὐτῷ τῷ μακαρίῳ Μωσῇ προσιτὸς γέγονεν ὁ Πατὴρ, δίχα τῆς αὐτοῦ μεσιτείας. Αὐτὸς γάρ ἐστιν ἡ ὀδὸς, αὐτὸς ἡ θύρα, καθάπερ ἤδη προείπομεν. Εἰσόμεθα δὲ καὶ τοῦτο πάλιν ἀπό γε τῶν ἐφεξῆς· Εἶπε γὰρ, φησὶν, ὁ Κύριος πρὸς Μωσῆν· Ἀνάβηθι πρός με εἰς τὸ ὄρος, καὶ ἴσθι ἐκεῖ, καὶ δώσω σοι τὰ πυξία τὰ λίθινα, τὸν νόμον, καὶ τὰς πλάκας, ἃς ἔγραψα νομοθετῆσαι αὐτοῖς. Καὶ ἀναστὰς Μωσῆς καὶ Ἰησοῦς ὁ παρεστηκὼς αὐτῷ, ἀνέβησαν εἰς τὸ ὄρος τοῦ Θεοῦ. Ὁρᾷς ὅτιπερ κέκληται μὲν ὁ Μωσῆς τὸν ἐν σκιαῖς ἔτι καὶ γράμμασιν ὑποδεξάμενος νόμον, συνανατρέχει δὲ αὐτῷ μὴ συγκεκλημένος ὁ Ἰησοῦς εἰς τύπον Χριστοῦ· ὃς οὐ καλεῖται παρὰ Πατρὸς, ἴσως τοῖς ἄλλοις· σύνεστι γὰρ ἀεί. Βατὴν δὲ τοῖς καλουμένοις τὴν ὁδὸν ἐργάζεται μεσιτεύων καὶ συνών. Ἔστι γὰρ ἀμήχανον, ὡς ἔφην, ἐντὸς γενέσθαι τοῦ Θεοῦ καὶ Πατρὸς καθ’ ἔτερον ἡμᾶς τρόπον, πλὴν ὅτι διὰ μόνης τῆς αὐτοῦ μεσιτείας. Αὐτῷ τοιγαροῦν ἡ δόξα καὶ τὸ κράτος, ὁμοῦ τῶ παναγίῳ Πατρὶ σὺν τῷ ἁγίῳ Πνεύματι, εἰς τοὺς αἰῶνας τῶν αἰώνων. Ἀμήν.","english":"so that through him, and again with him, we too may be found near. Therefore he is also called Emmanuel, which is interpreted, \"God with us.\" Yet even if he has become with us as a man, it is possible to see that not even to the blessed Moses himself did the Father become accessible without his mediation. For he himself is the way, he himself is the door, as we have already said. And we shall learn this again from what follows: For the Lord said to Moses, \"Come up to me on the mountain, and stay there, and I will give you the stone tablets, the law, and the plates which I have written to legislate for them.\" And Moses arose, and Joshua who stood by him, and they went up to the mountain of God. You see that Moses, having received the law still in shadows and letters, is called, and Joshua, who was not called, runs up with him as a type of Christ, who is not called by the Father, perhaps like the others, for he is always present. And he makes the path accessible to those who are called, mediating and being present. For it is impossible, as I said, for us to enter within God and Father in any other way except through his mediation alone. Therefore, glory and power to him, together with the all-holy Father and the Holy Spirit, unto the ages of ages. Amen.","structure":"narrative","commentary":[{"unit":"term","kind":"term","basis":"glossary","lemma":"Ἐμμανουὴλ","severity":"info","text":"Emmanuel, Hebrew עִמָּנוּאֵל, means 'God with us.' Cyril uses the title to emphasize Christ's mediating presence, a key Christological point in his exegesis.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"scripture","kind":"scripture","basis":"text","lemma":"Ἀνάβηθι πρός με εἰς τὸ ὄρος","severity":"info","text":"Cyril paraphrases Exodus 24:12, where God calls Moses to Mount Sinai. The citation is not verbatim but adapts the LXX narrative to his typological argument.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"structure","kind":"structure","basis":"text","lemma":"Εἶπε γὰρ, φησὶν, ὁ Κύριος πρὸς Μωσῆν","severity":"info","text":"Cyril introduces a scriptural quotation with 'for the Lord said to Moses,' marking a shift from theological exposition to a narrative proof from Exodus.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"parallel","kind":"parallel","basis":"text","lemma":"Ἰησοῦς","severity":"info","text":"Joshua (Ἰησοῦς) is presented as a type of Christ, prefiguring the mediator role. Cyril draws on the LXX name shared with Jesus, a common patristic typology.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"background","kind":"background","basis":"background","lemma":"μεσιτείας","severity":"info","text":"Cyril's emphasis on Christ's mediation (μεσιτεία) reflects anti-Arian polemic: Christ is not a subordinate creature but the necessary access to the Father.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"reception","kind":"reception","basis":"external","lemma":"Ἀμήν","severity":"info","text":"The concluding 'Amen' suggests this passage originally ended a homily or a section of the Glaphyra, a common liturgical marker in patristic texts.","cites":[],"named_sources":[],"dropped_cites":[]}],"ambiguities":["The phrase 'τὰ πυξία τὰ λίθινα' (stone tablets) is a conflation of Exod 24:12 and 31:18; Cyril may be combining two passages for rhetorical effect.","The identity of 'Joshua' as a type of Christ is clear, but the text does not specify whether Cyril refers to the biblical Joshua or a contemporary figure."],"confidence":"high","notes":[]},{"i":494,"ref":"p494","source":"Περὶ μοσχοποιίας τοῦ Ἰσραήλ.\n\nΟἱ νόμον οὐκ ἔχοντες εἰς ἐπικουρίαν, τυφλαῖς καὶ ἀκατασκέπτοις θελημάτων τροπαῖς πρὸς πᾶν ὁτιοῦν ἀποφέρονται, καὶ λίαν εὐκόλως, τῶν ἀπηχθημένων, καὶ ἐν αἰτίᾳ πολλῇ παρὰ τῷ Θεῷ καὶ ἀνθρώποις, κἂν εἰ πολὺ φαίνοιντο νοσοῦντες τὸ ἀμωμήτως ἔχειν· μᾶλλον δὲ κἂν εἴπερ εἴη τι καὶ τῶν ἄγαν ἐκτοπωτάτων, τοῦτο καὶ θαυμάζειν καὶ ἐπαινεῖν ἀξιοῖς, καὶ διακρίνειν οὐκ οἶδεν ὅ τί ποτέ ἐστιν ἀξιόληπτον ἀληθῶς ἢ τὸ ἐναντίον αἰσχρὸν καὶ ὕποπτον. Ὅνπερ γὰρ τρόπον ὀλκάδες αἱ τὴν μεγάλην ταύτην καὶ εὐρύχωρον διαθέουσαι θάλασσαν, εἰ μὲν εὔχειρά τε καὶ ἀριστοτέχνην ἔχοιεν τὸν τοῖς πηδαλίοις ἐφεστηκότα, τὸν ἐπ’ εὐθὺ διᾴττουσι δρόμον. Εἰ δὲ δή τις εἴη τῶν οὐ λίαν εὐτεχνεστάτων, διαῤῥιπτοῦνται πανταχῆ, μονονουχὶ προσνεύουσαι τῷ προσωθοῦντι κύματι, ὅποιπερ ἂν δύναιτο περιελαύνειν αὐτάς· οὕτω καὶ ἡ ἀνθρώπου ψυχὴ, νόμον οὐκ ἔχουσα τὸν ἐφεστηκότα, πρὸς πᾶν αὐτῇ δοκοῦν ἀπονεύει ῥᾳδίως, καὶ τοῖς τῶν ἰδίων ἡδονῶν καταμεθύει κύμασι. Τοῦτο πεπονθότα τὸν Ἰσραὴλ εὑρήσομεν. Βεβηκότα γὰρ οὔπω τὸν νοῦν εἰς εὐσέβειαν ἔχων, οὔτε μὴν ἐρηρεισμένην μετὰ Θεοῦ τὴν καρδίαν, ἀνόπιν ὥσπερ ἰὼν κατεφωρᾶτο πάλιν, καὶ τῆς ἐπαράτου καὶ βδελυρᾶς εἰδωλολατρείας ἠγαπηκὼς τὰ ἐγκλήματα. Τοιγάρτοι περὶ αὐτῶν καὶ αὐτὸς ἔφασκεν ὁ Σωτήρ· Ὅταν δὲ τὸ ἀκάθαρτον πνεῦμα ἐξέλθῃ ἀπὸ τοῦ ἀνθρώπου, διέρχεται δι’ ἀνύδρων τόπων, ζητοῦν ἀνάπαυσιν, καὶ οὐχ εὑρίσκει, καὶ, Ὑποστρέψω, φησὶν, εἰς τὸν ἴδιον τόπον. Καὶ ἐλθὸν εὑρίσκει σχολάζοντα, σεσαρωμένον καὶ κεκοσμημένον·","english":"Concerning the Calf-Making of Israel.\n\nThose who have no law to aid them are carried away by blind and undiscerning impulses of their wills toward anything whatsoever, and very easily, even if they appear to be greatly afflicted with the inability to be blameless, they are carried away toward things that are abhorrent and under great accusation before God and men; rather, even if there should be something utterly outlandish, they deem it worthy of wonder and praise, and they do not know how to distinguish what is truly acceptable from what is, on the contrary, shameful and suspect. For just as ships that traverse this great and spacious sea, if they have a skilled and expert helmsman standing at the rudders, speed on a straight course; but if there is one who is not very skilled, they are tossed about everywhere, almost yielding to the driving wave, wherever it can drive them; so also the soul of a man, having no law standing over it, readily inclines toward whatever seems good to it, and is intoxicated by the waves of its own pleasures. We will find that Israel has suffered this. For not yet having the mind established in piety, nor the heart firmly set with God, he was found going backward again, and loving the charges of the accursed and abominable idolatry. Therefore concerning them the Savior himself said: \"But when the unclean spirit goes out from the man, it passes through waterless places, seeking rest, and does not find it,\" and, \"I will return,\" he says, \"to my own place.\" And coming, it finds the place vacant, swept, and adorned.","structure":"narrative","commentary":[{"unit":"term","kind":"term","basis":"text","lemma":"μοσχοποιίας","severity":"info","text":"The term μοσχοποιίας (calf-making) refers to the golden calf episode in Exodus 32, a key event of Israel's idolatry. Cyril uses it as a heading to frame the passage's moral critique.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"scripture","kind":"scripture","basis":"text","lemma":"Ὅταν δὲ τὸ ἀκάθαρτον πνεῦμα ἐξέλθῃ ἀπὸ τοῦ ἀνθρώπου","severity":"info","text":"Cyril quotes an unattributed saying of the Savior about the unclean spirit seeking rest in waterless places. This likely echoes Matthew 12:43 or a similar synoptic tradition, though the exact source is uncertain.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"background","kind":"background","basis":"text","lemma":"εἰδωλολατρείας","severity":"info","text":"Cyril's reference to 'accursed and abominable idolatry' reflects the patristic view of the golden calf as a type of all pagan worship, a common trope in anti-Jewish polemic of the period.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"structure","kind":"structure","basis":"text","lemma":"Περὶ μοσχοποιίας τοῦ Ἰσραήλ","severity":"info","text":"The passage opens with a heading that signals a new thematic unit. The subsequent argument follows a pattern: general principle (lawless souls), analogy (ships and helmsmen), application to Israel, and scriptural proof.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"parallel","kind":"parallel","basis":"text","lemma":"ὀλκάδες","severity":"info","text":"The ship-and-helmsman analogy is a common philosophical and patristic image for the soul's need of guidance (cf. Plato, Phaedrus 247a; Philo, De Migratione 6). Cyril adapts it to contrast law as a helmsman.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"caution","kind":"caution","basis":"text","lemma":"Ὑποστρέψω, φησὶν, εἰς τὸν ἴδιον τόπον","severity":"caution","text":"The second scriptural quotation ('I will return to my own place') is not directly identifiable in canonical Gospels. It may be a paraphrase or a citation from an apocryphal source, and its precise origin is uncertain.","cites":[],"named_sources":[],"dropped_cites":[]}],"ambiguities":["The source of the two scriptural quotations attributed to the Savior is unclear; they may be conflated or paraphrased from Matthew 12:43-45 or from non-canonical traditions.","The phrase 'τὸν ἐπ’ εὐθὺ διᾴττουσι δρόμον' could be read as 'they speed on a straight course' or 'they dash straight ahead'; the translation follows the former."],"confidence":"high","notes":[]},{"i":495,"ref":"p495","source":"τότε πορεύεται, καὶ λαμβάνει ἕτερα ἑπτὰ πνεύματα πονηρότερα ἑαυτοῦ. Καὶ εἰσελθόντα κατοικεῖ ἐκεῖ· καὶ γίνεται τὰ ἔσχατα τοῦ ἀνθρώπου ἐκείνου, χείρονα τῶν πρώτων. Εἶτα τούτοις προστιθεὶς, Ἀμὴν, φησὶ, λέγω ὑμῖν, οὕτως ἔσται τῇ πονηρᾷ ταύτῃ γενεᾷ. Ἀπελήλατο μὲν γὰρ ἐν ἀρχαῖς τὸ πνεῦμα τὸ πονηρὸν, ὅτε τεθύκασι τὸν ἀμνὸν εἰς τύπον τοῦ Χριστοῦ· κατεχρίσθησαν τε τῷ αἵματι, καὶ διέδρασαν τὸν ὀλοθρευτήν. Ἀλλ’ ἰδοὺ πάλιν εἰσπέπεκε, καὶ πολὺ χειρόνως ἢ πάλαι, εἴπερ ἐστὶν ἀληθὴς ὁ λέγων περὶ τῶν τὰ τοιάδε νοσεῖν ᾑρημένων· Κρεῖσσον γὰρ ἦν αὐτοῖς μὴ ἐπεγνωκέναι τὴν ὁδὸν τῆς δικαιοσύνης, ἢ ἐπιγνοῦσιν εἰς τὰ ὀπίσω ἀνακάμψαι ἀπὸ τῆς δοθείσης αὐτοῖς ἁγίας ἐντολῆς. Συμβέβηκεν αὐτοῖς τὸ τῆς ἀληθοῦς Παροιμίας· Κύων ἐπιστρέψας ἐπὶ τὸ ἴδιον ἐξέραμα· καὶ, Ὗς λουσαμένη εἰς κύλισμα βορβόρου. Ἐξ αὐτῶν δὲ τῶν τετολμημένων καταθρήσαιτό τις ἂν, ὅτι τῶν ἰδίων ἐμέτων ἥπτοντο πάλιν, καὶ τοῖς ἄνωθεν ἐγκυλινδεῖσθαι βορβόροις ἐξ ὑποστροφῆς ἐμελέτων. Γέγραπται γὰρ, ὅτι Καὶ ἰδὼν ὁ λαὸς ὅτι κεχρόνικε Μωσῆς καταβῆναι ἐκ τοῦ ὄρους, συνέστη ὁ λαὸς ἐπ’ Ἀαρὼν, καὶ λέγουσιν αὐτῷ· Ἀνάστηθι, καὶ ποίησον ἡμῖν θεοὺς, οἳ προπορεύσονται ἡμῶν. Ὁ Μωσῆς οὗτος ὁ ἄνθρωπος ὃς ἐξήγαγεν ἡμᾶς ἐκ γῆς Αἰγύπτου, οὐκ οἴδαμεν τί γέγονεν αὐτῷ. Καὶ λέγει αὐτοῖς ὁ Ἀαρών· Περιέλεσθε τὰ ἐνώτια τὰ χρυσᾶ τὰ ἐν τοῖς ὠσὶ τῶν γυναικῶν ὑμῶν καὶ τῶν θυγατέρων, καὶ ἐνέγκατέ μοι. Καὶ περιείλοντο πᾶς ὁ λαὸς τὰ ἐνώτια τὰ χρυσᾶ τὰ ἐν τοῖς ὠσὶ τῶν γυναικῶν αὐτῶν, καὶ ἤνεγκαν πρὸς Ἀαρών.","english":"Then he goes and takes seven other spirits more wicked than himself. And entering, they dwell there; and the final state of that man becomes worse than the first. Then, adding to these things, \"Truly,\" he says, \"I say to you, thus it will be for this wicked generation.\" For in the beginning the evil spirit was driven out when they sacrificed the lamb as a type of Christ; they were anointed with the blood and escaped the destroyer. But behold, it has entered again, and much worse than before, if indeed the one speaking about those who have chosen to suffer such things is truthful: \"For it would have been better for them not to have known the path of righteousness than, having known it, to turn back from the holy commandment given to them.\" What has happened to them is that of the true proverb: \"A dog returning to its own vomit,\" and \"A sow, having washed itself, rolling in the mire.\" From the very things they have dared, one might observe that they were again touching their own vomit and, by turning back, were practicing rolling in the mire from above. For it is written that when the people saw that Moses was delayed in coming down from the mountain, the people gathered against Aaron and said to him: \"Arise and make us gods who will go before us. This Moses, the man who led us out of the land of Egypt—we do not know what has become of him.\" And Aaron says to them: \"Take off the golden earrings from the ears of your wives and daughters, and bring them to me.\" And all the people took off the golden earrings from the ears of their women and brought them to Aaron.","structure":"narrative","commentary":[{"unit":"scripture","kind":"scripture","basis":"text","lemma":"Κύων ἐπιστρέψας ἐπὶ τὸ ἴδιον ἐξέραμα","severity":"info","text":"Cyril cites a proverb about a dog returning to its vomit, which is not a biblical verse but a common moral saying; it may echo Proverbs 26:11 in theme.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"scripture","kind":"scripture","basis":"text","lemma":"Ὗς λουσαμένη εἰς κύλισμα βορβόρου","severity":"info","text":"The proverb of a washed sow rolling in mire is not directly from Scripture but is a traditional saying; Cyril uses it to illustrate moral relapse.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"background","kind":"background","basis":"text","lemma":"ἑπτὰ πνεύματα πονηρότερα","severity":"info","text":"The seven more wicked spirits likely derive from a non-canonical source or oral tradition; Cyril may be referencing a lost apocryphal or patristic narrative about demonic possession.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"structure","kind":"structure","basis":"text","lemma":"Γέγραπται γὰρ, ὅτι Καὶ ἰδὼν ὁ λαὸς","severity":"info","text":"Cyril transitions from proverbial warnings to a direct quotation of Exodus 32:1-3, linking the moral relapse to the biblical golden calf episode.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"reception","kind":"reception","basis":"text","lemma":"Ἀπελήλατο μὲν γὰρ ἐν ἀρχαῖς τὸ πνεῦμα τὸ πονηρὸν","severity":"info","text":"Cyril interprets the Passover lamb and blood anointing (Exodus 12) as a type of Christ, showing early Christian typological reading of Exodus.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"caution","kind":"caution","basis":"text","lemma":"ἑπτὰ πνεύματα","severity":"caution","text":"The source of the seven spirits is unclear; Cyril may be drawing on a now-lost tradition, and the passage should not be taken as canonical.","cites":[],"named_sources":[],"dropped_cites":[]}],"ambiguities":["The identity of the 'seven more wicked spirits' is not specified in the text; Cyril may be alluding to a non-canonical source or oral tradition.","The proverbs about the dog and sow are not directly from Scripture; their exact origin is uncertain."],"confidence":"high","notes":[]},{"i":496,"ref":"p496","source":"Καὶ ἐδέξατο ἐκ τῶν χειρῶν αὐτῶν, καὶ ἔπλασεν αὐτὰ ἐν τῇ γραφίδι, καὶ ἐποίησεν αὐτοῖς μόσχον χωνευτόν. Καὶ εἶπαν· Οὗτοι οἱ θεοί σου, Ἰσραὴλ, οἵτινες ἀνεβίβασάν σε ἐκ γῆς Αἰγύπτου. Καὶ ἰδὼν Ἀαρὼν, ᾠκοδόμησε θυσιαστήριον ἀπέναντι αὐτοῦ, καὶ ἐκήρυξεν Ἀαρὼν, λέγων· Ἑορτὴ τοῦ Κυρίου αὔριον. Καὶ ὀρθρίσας τῇ ἐπαύριον ἀνεβίβασεν ὁλοκαυτώματα, καὶ προσήνεγκε θυσίαν σωτηρίου, καὶ ἐκάθισεν ὁ λαὸς φαγεῖν καὶ πιεῖν, καὶ ἀνέστησαν παίζειν. Ὁ μὲν θεσπέσιος Μωσῆς, τοὺς εὖ μάλα μυσταγωγούμενος νόμους, ἐποιεῖτο τὰς διατριβὰς ἐν τῷ ὄρει Σινᾷ. Οἱ δὲ πρὸς τὴν μέλλησιν αὐτοῦ ἀσυνέτως ὀλιγωρήσαντες, φρενοβλαβείαις εἰς τοῦτο κατωλίσθησαν, ὥστε καὶ ὅτι γεγόνασιν ὑπὸ Θεῷ τῷ πάντα ἰσχύοντι τάχα που λοιπὸν μηδὲ εἰδέναι παντελῶς· καίτοι καὶ ἐν εἴδει πυρὸς ἐπ’ ὄρους Σινᾶ τεθεαμένοι, καὶ φωνῆς αὐτήκοοι γεγονότες, καὶ μεσιτεύειν αὐτοῖς λελιπαρηκότες Μωσέα. Ἀλλ’, Ὦ τῆς εἰς λῆξιν ἀσυνεσίας ἔμπλεοι, φαίη τις ἂν αὐτοῖς καὶ κεχρόνικεν ὁ Μωσῆς. Εἶτα τί τοῦτο πρὸς τὸν Θεὸν ἀεὶ συνόντα τοῖς ἐπὶ τῆς γῆς, κἂν εἰ μὴ ὁρῷτο τυχόν; Ἀνακεκραγέτω τοίνυν ὁ θεσπέσιος Δαβίδ· Γενεὰ σκολιὰ καὶ παραπικραίνουσα. Καὶ πρός γε τοῦτο Μωσῆς· Ἐπελάθου Θεοῦ τρέφοντός σε. Ποίων δὲ ἐδεῖτο θεῶν, ὁ παραδόξως οὕτω λελυτρωμένος, δι’ ὃν ἡ χάλαζα καὶ ὁ τριήμερος σκότος τῆς τῶν Αἰγυπτίων κατεχεῖτο γῆς, δι’ ὃν ἀπολώλασι ἐν νυκτὶ μιᾷ τὰ πάντων πρωτότοκα; ᾧ ἡ ἀγρία καὶ ἀνουθέτητος θάλασσα τὴν τῶν διωκόντων ὠμότητα διαδιδράσκειν ἐδίδου; Ἀλλ’ εἴ τις ἕλοιτο τὰ καθ’ ἕκαστα· λέγειν, μακρὸν ἐφ’ ἅπασι δαπανήσει λόγον.","english":"And he received them from their hands, and shaped them with his stylus, and made for them a molten calf. And they said, \"These are your gods, O Israel, who brought you up from the land of Egypt.\" And when Aaron saw this, he built an altar opposite it, and Aaron proclaimed, saying, \"Tomorrow is the feast of the Lord.\" And rising early on the next day, he brought up whole burnt offerings, and offered a sacrifice of deliverance, and the people sat down to eat and drink, and they rose up to play. The inspired Moses, being well initiated into the laws, spent his time on Mount Sinai. But they, having senselessly disregarded his delay, fell into such mental derangement that they no longer knew at all that they were under God, who is all-powerful—even though they had seen him in the form of fire on Mount Sinai, and had been hearers of his voice, and had entreated Moses to mediate for them. But, \"O full of folly to the point of oblivion,\" one might say to them, \"Moses has been delayed. Yet what is this to God, who is always present with those on earth, even if he is not seen?\" Let the inspired David then cry out, \"A crooked and embittered generation.\" And to this Moses adds, \"You have forgotten the God who nourished you.\" And what gods did he need, who had been so miraculously delivered, for whom the hail and the three-day darkness had been poured over the land of the Egyptians, for whom all the firstborn had perished in a single night, to whom the wild and untaught sea had granted escape from the cruelty of their pursuers? But if one should choose to recount each detail, he will spend a long discourse on all.","structure":"narrative","commentary":[{"unit":"scripture","kind":"scripture","basis":"text","lemma":"Καὶ ἐδέξατο ἐκ τῶν χειρῶν αὐτῶν, καὶ ἔπλασεν αὐτὰ ἐν τῇ γραφίδι, καὶ ἐποίησεν αὐτοῖς μόσχον χωνευτόν","severity":"info","text":"Cyril paraphrases the golden calf narrative (Exodus 32:4, 24). The phrase 'molten calf' (μόσχον χωνευτόν) echoes the LXX.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"scripture","kind":"scripture","basis":"text","lemma":"Γενεὰ σκολιὰ καὶ παραπικραίνουσα","severity":"info","text":"Cyril attributes this phrase to David; it is a close adaptation of Psalm 77:8 LXX (γενεὰ σκολιὰ καὶ παραπικραίνουσα).","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"scripture","kind":"scripture","basis":"text","lemma":"Ἐπελάθου Θεοῦ τρέφοντός σε","severity":"info","text":"Cyril attributes this to Moses; it echoes Deuteronomy 32:18 LXX (θεοῦ τρέφοντός σε) and the Song of Moses.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"background","kind":"background","basis":"text","lemma":"τριήμερος σκότος","severity":"info","text":"The 'three-day darkness' refers to the plague of darkness in Egypt (Exodus 10:21-23 LXX), elaborated in Jewish and Christian tradition as a type of divine punishment.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"structure","kind":"structure","basis":"text","lemma":"Ἀλλ’ εἴ τις ἕλοιτο τὰ καθ’ ἕκαστα· λέγειν, μακρὸν ἐφ’ ἅπασι δαπανήσει λόγον","severity":"info","text":"Cyril concludes the passage with a rhetorical break, signaling that a full enumeration of Israel's deliverances would be too long. This is a typical homiletic device.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"reception","kind":"reception","basis":"text","lemma":"Ὁ μὲν θεσπέσιος Μωσῆς","severity":"info","text":"Cyril's epithet 'the inspired Moses' (θεσπέσιος Μωσῆς) reflects the high patristic view of Moses as a divinely guided lawgiver and type of Christ.","cites":[],"named_sources":[],"dropped_cites":[]}],"ambiguities":["The phrase 'ἐκ τῶν χειρῶν αὐτῶν' could refer to the people's hands or the artisans' hands; Cyril likely means the people's hands, as in the biblical narrative.","The identity of 'they' in 'they said' is ambiguous; Cyril probably refers to the people who made the calf."],"confidence":"high","notes":[]},{"i":497,"ref":"p497","source":"Μέλλοντος δὴ οὖν τοῦ πανσόφου Μωσέως, ἐπεφύοντα τῷ Ἀαρών. Ὁ δὲ ἀφόρητον ἤδη πως τεθεαμένος τὴν ἔφοδον (ἀνακεκράγεισαν γάρ· Ποίησον ἡμῖν θεοὺς, οἳ προπορεύσονται ἡμῶν), προσκομίζειν ἐκέλευσε τά τε τῶν γυναικῶν καὶ τῶν θυγατέρων ἐνώτια. Οἱ δὲ προσῆγον εὐθύς· ὅτι πεπτώκασιν εἰς τὴν ἐν Αἰγύπτῳ πλάνησιν, καὶ ταῖς ἀρχαίαις ὠλίσθησαν ἀβουλίαις, δι’ αὐτοῦ τοῦ πράγματος κατέδειξεν Ἀαρὼν, ἐν εἴδει τοῦ μόσχου διαπλάσας αὐτοῖς τὸ προσκυνούμενον ἄγαλμα. Μόσχος γὰρ ἦν ἐν Αἰγύπτῳ τὸ σέβας αὐτοῖς τε τοῖς Αἰγυπτίοις, καὶ τοῖς τὴν ἐκείνων ἀπάτην ἠῤῥωστηκόσιν. Ὁρᾷς οὖν ὅπως ὑποφέρονται εἰς τὸ ἐν ἀρχαῖς. Εἰσέφρησε πάλιν τὸ ἀκάθαρτον πνεῦμα· καὶ γέγονεν αὐτοῖς κατὰ τὴν τοῦ Σωτῆρος φωνὴν, χείρονα τῶν πρώτων, τὰ λοίσθια. Οἶμαι δὲ ὅτι λίαν οἰκονομικῶς ὁ θεσπέσιος Ἀαρὼν ἐζήτησε τὰ ἐνώτια, μονονουχὶ διὰ τούτου σημαίνων, ὅτι τοῦ καθήκοντος κόσμου τὴν ἑαυτῶν σεσυλήκασιν ἀκοήν· ἔχοντες μὲν οὐκέτι τὸ εὐπειθὲς, παρενηνεγμένοι δὲ μᾶλλον εἰς θεομισῆ καὶ βέβηλον ἀπείθειαν. Θεοῦ γὰρ λέγοντος, Οὐκ ἔσονταί σοι θεοὶ ἕτεροι πλὴν ἐμοῦ, εἶτα τοὺς λόγους κατακροτήσαντες, καὶ τῇ παγκάλῳ ψήφῳ τιμήσαντες, εἰρηκότες τὸ, Πάντα ὅσα εἶπεν ὁ Θεὸς, ποιήσομεν καὶ ἀκουσόμεθα· θεοὺς ἐζήτουν γλυπτούς. Ὁρᾷς ὅπως ἀποβεβλήκασι τὸ εὐήκοον; Καὶ τοῦτο, οἶμαι, τῶν ὤτων ὁ κόσμος. Θέα δὲ, ὅπως καταμειδιᾷ τῶν ἐγχειρημάτων ὁ Ἀαρών. Ἐπιδείξας γὰρ αὐτοῖς τὸ ἐν εἴδει μόσχου πεποιημένον ἄγαλμα, προσεφώνει λοιπόν· Οὗτοι οἱ θεοί σου, Ἰσραὴλ, οἵτινες ἀνεβίβασάν σε ἐκ γῆς Αἰγύπτου.","english":"When the all-wise Moses was about to come, they attacked Aaron. And he, having already somehow seen the onset as unbearable (for they had cried out, \"Make us gods who will go before us\"), ordered them to bring the earrings of their wives and daughters. And they immediately brought them; for they had fallen into the error of Egypt and slipped into their ancient follies, as Aaron demonstrated by the very act, shaping for them the worshipped image in the form of a calf. For the calf was the object of reverence in Egypt both to the Egyptians themselves and to those who had succumbed to their deception. So you see how they are being carried back to the beginning. The unclean spirit broke in again, and for them, according to the Savior's word, the last things became worse than the first. But I think that the inspired Aaron very wisely asked for the earrings, indicating by this, as it were, that they had stripped their hearing of its proper adornment, no longer possessing obedience but rather having been led astray into a god-hating and profane disobedience. For when God said, \"You shall have no other gods besides me,\" and then they applauded his words and honored them with a fine vote, saying, \"All that God has said we will do and we will listen,\" they sought carved gods. Do you see how they have cast off their readiness to hear? And this, I think, is the adornment of the ears. But see how Aaron smiles at their undertakings. For having shown them the image made in the form of a calf, he then addressed them: \"These are your gods, O Israel, who brought you up from the land of Egypt.","structure":"narrative","commentary":[{"unit":"scripture","kind":"scripture","basis":"text","lemma":"Οὐκ ἔσονταί σοι θεοὶ ἕτεροι πλὴν ἐμοῦ","severity":"info","text":"Cyril paraphrases Exod 20:3, where God forbids other gods. The exact wording differs from the LXX, suggesting a loose citation from memory.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"scripture","kind":"scripture","basis":"text","lemma":"Πάντα ὅσα εἶπεν ὁ Θεὸς, ποιήσομεν καὶ ἀκουσόμεθα","severity":"info","text":"This is not a direct biblical quotation but Cyril's summary of the people's response to God's command, echoing Exod 24:3 and 24:7 where Israel agrees to obey.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"scripture","kind":"scripture","basis":"text","lemma":"χείρονα τῶν πρώτων, τὰ λοίσθια","severity":"info","text":"Cyril alludes to Matt 12:45 (or a similar dominical saying) about the last state being worse than the first, applying it to Israel's relapse into idolatry.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"background","kind":"background","basis":"text","lemma":"Μόσχος γὰρ ἦν ἐν Αἰγύπτῳ τὸ σέβας","severity":"info","text":"Cyril explains that the calf was the Egyptian cult object, linking the golden calf episode to Egyptian religion. This reflects a common patristic trope identifying the calf with the Apis bull.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"term","kind":"term","basis":"text","lemma":"ἐνώτια","severity":"info","text":"Cyril interprets the earrings allegorically as the 'adornment of hearing' (ὤτων ὁ κόσμος), symbolizing obedience. This is a moral-spiritual reading typical of Alexandrian exegesis.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"structure","kind":"structure","basis":"text","lemma":"Ὁρᾷς οὖν ... Θέα δέ","severity":"info","text":"Cyril uses rhetorical questions ('Do you see...?') to guide the reader through the allegorical interpretation, a common homiletic device in his Glaphyra.","cites":[],"named_sources":[],"dropped_cites":[]}],"ambiguities":["The phrase 'ἀνακεκράγεισαν γάρ' is ambiguous: it could mean 'they had cried out' (pluperfect sense) or 'they cried out' (aorist). The translation adopts the pluperfect, but the Greek form is aorist.","The reference to 'the Savior's word' is not explicitly identified; it may be a conflation of several Gospel passages."],"confidence":"high","notes":[]},{"i":498,"ref":"p498","source":"Ἀλλ’ οὐκ ἐν μόσχῳ λελύτρωται (πῶς γὰρ ἢ πόθεν), ἀλλ’ ἐν χειρὶ κραταιᾷ, καὶ ἐν βραχίονι ὑψηλῷ, καὶ ἐν σημείοις καὶ τέρασιν. Οὐκοῦν ὡς εἰς ἀνάμνησιν τῶν παρὰ Θεοῦ γεγονότων, κατειρωνεύεται λέγων· Οὗτοι οἱ θεοί σου, Ἰσραήλ. Προσῆγεν δὲ καὶ θυσίας· ἔφαγον δὲ καὶ πεπώκασιν ὡς ἐν ἑορτῇ, Καὶ ἀνέστησαν παίζειν. Ἕψεται γὰρ ἀποστάσει τῇ παρὰ Θεοῦ τὸ ἐνδεσμεῖσθαι τοῖς σαρκικοῖς, καὶ τρυφὴν ἡγεῖσθαι τὴν ἀκαθαρσίαν, καὶ τέρψιν οἴεσθαι καλὴν καὶ ἡδεῖαν, τὰ ἐφ’ οἷς ἦν αὐτοὺς κατοιμώζειν ἄξιον. Διὰ τοῦτο καὶ ὁ μακάριος Παῦλος, τοῖς σαρκικοῖς ἐγκλήμασιν ἐναρίθμιον ἐτίθει τὴν ἀκάθαρτον εἰδωλολατρείαν· Φανερὰ γάρ ἐστι τὰ ἔργα τῆς σαρκὸς, ἅτινά ἐστι, πορνεία, ἀκαθαρσία, ἀσέλγεια, εἰδωλολατρεία. Προμνήστρια γὰρ καὶ τῶν ἔτι χειρόνων ἡ πλάνησις· καὶ τὸ ἔξω φέρεσθαι Θεοῦ, νοσεῖν ἀναγκάζει τὰ πάντων αἴσχιστα τῶν κακῶν. Οἱ μὲν γὰρ ἐχόρευον, ἀνιέντες, οἶμαί που, τὰς ἐπιδείπνους ᾠδὰς, δρῶντές τε καὶ λέγοντες ἃ τῶν μεθυόντων ἐστὶν ἐγκλήματα. Ἀγνοοῦντι δὲ τὰ τετολμημένα τῷ θεσπεσίῳ Μωσῇ φανερὰ καθίστησι Θεὸς, οὕτω λέγων· Βάδιζε, τὸ τάχος ἐντεῦθεν κατάβηθι· ἠνόμησε γὰρ ὁ λαὸς, ὃν ἐξήγαγες ἐκ γῆς Αἰγύπτου. Παρέβησαν ταχὺ ἐκ τῆς ὁδοῦ ἧς ἐνετείλω αὐτοῖς. Ἐποίησαν ἑαυτοῖς μόσχον, καὶ προσεκύνησαν αὐτῷ, καὶ τεθύκασιν αὐτῷ, καὶ εἶπαν· Οὗτοι οἱ θεοί σου, Ἰσραὴλ, οἵτινες ἀνεβίβασάν σε ἐκ γῆς Αἰγύπτου. Καὶ νῦν ἔασόν με, καὶ θυμωθεὶς ὀργῇ εἰς αὐτοὺς, ἐκτρίψω αὐτοὺς, καὶ ποιήσω σε εἰς ἔθνος μέγα. Καὶ ἐδεήθη Μωσῆς ἐναντίον Κυρίου τοῦ Θεοῦ αὐτοῦ.","english":"But it was not by a calf that they were redeemed (how or whence could that be?), but by a mighty hand, a high arm, and by signs and wonders. Therefore, as if to recall what had happened from God, he speaks ironically, saying: \"These are your gods, O Israel.\" He also brought sacrifices; and they ate and drank as at a festival, and rose up to play. For separation from God is followed by being bound to fleshly things, and considering impurity as luxury, and deeming as good and pleasant delight those things over which they ought to have lamented. For this reason the blessed Paul also counted impure idolatry among the fleshly offenses: \"For the works of the flesh are manifest, which are fornication, impurity, licentiousness, idolatry.\" For error is a matchmaker for even worse things; and to be carried away from God compels one to suffer the most shameful of all evils. For some danced, letting loose, I suppose, the after-dinner songs, doing and saying what are the offenses of drunkards. And to make known to the inspired Moses what had been dared, God speaks thus: \"Go, descend quickly from here; for the people whom you led out of the land of Egypt have transgressed. They quickly departed from the way which I commanded them. They made for themselves a calf, and worshipped it, and sacrificed to it, and said: 'These are your gods, O Israel, who brought you up from the land of Egypt.' And now let me be, and, angered with wrath against them, I will destroy them, and make you into a great nation.\" And Moses prayed before the Lord his God.","structure":"narrative","commentary":[{"unit":"sense","kind":"sense","basis":"text","lemma":"κατειρωνεύεται","severity":"info","text":"Cyril uses κατειρωνεύεται ('speaks ironically') to characterize the Israelites' mockery of Moses, not a divine action. The irony lies in their calling the calf their god.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"scripture","kind":"scripture","basis":"text","lemma":"Φανερὰ γάρ ἐστι τὰ ἔργα τῆς σαρκὸς, ἅτινά ἐστι, πορνεία, ἀκαθαρσία, ἀσέλγεια, εἰδωλολατρεία","severity":"info","text":"Cyril cites Paul (likely Galatians or a similar list) to equate idolatry with fleshly sins. The exact Pauline source is not given; Cyril adapts the list for his argument.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"background","kind":"background","basis":"text","lemma":"ἐπιδείπνους ᾠδὰς","severity":"info","text":"ἐπιδείπνους ᾠδὰς ('after-dinner songs') refers to sympotic revelry, a common trope in Greek moralizing. Cyril uses it to depict the Israelites' debauchery as a pagan banquet.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"structure","kind":"structure","basis":"text","lemma":"Βάδιζε, τὸ τάχος ἐντεῦθεν κατάβηθι","severity":"info","text":"Cyril transitions from exegesis to a direct divine speech (God to Moses), marked by the imperative 'Go, descend quickly'. This rhetorical shift dramatizes the rebuke.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"reception","kind":"reception","basis":"text","lemma":"Προμνήστρια γὰρ καὶ τῶν ἔτι χειρόνων ἡ πλάνησις","severity":"info","text":"Cyril's metaphor of error as a 'matchmaker' (προμνήστρια) for worse evils reflects a patristic moral psychology: idolatry leads to further vices. This is a common theme in anti-pagan polemic.","cites":[],"named_sources":[],"dropped_cites":[]}],"ambiguities":["The exact Pauline source for the list of fleshly works is not identified; Cyril may be paraphrasing or conflating passages.","The phrase 'ἀνιέντες, οἶμαί που, τὰς ἐπιδείπνους ᾠδὰς' includes a parenthetical 'οἶμαί που' ('I suppose'), which may indicate Cyril's uncertainty about the specific songs."],"confidence":"high","notes":[]},{"i":499,"ref":"p499","source":"Ἀκούεις ὅπως ἐλαφρὸν καὶ εὐπαράφορον ὄντα τὸν Ἰσραὴλ, καὶ πολὺ λίαν εὐπετῆ εἰς ἀπόστασιν; Οὐδὲ λαὸν ἴδιον ὀνομάζειν ἀξιοῖ· ἀλλὰ καίτοι διορισάμενος τὸν νόμον αὐτὸς, Μωσεῖ τὸ χρῆμα προσνέμει. Παρέβησαν γὰρ, φησὶ, ταχὺ ἐκ τῆς ὁδοῦ ἧς ἐνετείλω αὐτοῖς. Ταύτῃτοι καὶ ὁ Χριστὸς τοῖς τὰ ἴσα πεφρονηκόσι, καὶ τῆς ἀσεβείας τὴν δόκησιν ὑποπλαττομένοις, ἀγαθουργεῖν δὲ κατ’ ἀλήθειαν οὐ μεμελετηκόσιν, ἐπὶ τοῦ θείου βήματος ἐρεῖν ἔφη τὸν Κριτήν· Ἀπόστητε ἀπ’ ἐμοῦ, ἐργάται ἀνομίας, οὐκ οἶδα ὑμᾶς. Οὐκοῦν Θεῷ γνώριμοι, καὶ λαὸς αὐτοῦ κατὰ ἀλήθειαν εἶεν ἂν, οἱ τῆς εἰς αὐτὸν ἀγάπης ἀδιασπάστως ἐχόμενοι, καὶ τὸ ἐν πίστει γνήσιον ἀποσώζοντες, καὶ ἐρηρεισμένοι πρὸς ἀγαθουργίαν, καὶ τὰ ἐκ τῆς ἐλαφρίας ἐγκλήματα παρωθούμενοι. Πλὴν ἐλιπάρει Μωσῆς, καὶ ἀνακόπτεσθαι τὴν ὀργὴν τὴν κατὰ πάντων ἠξίου. Ἔδει γὰρ, ἔδει τὸν μεσιτεύοντα μιμεῖσθαι Χριστὸν, ὃς τὴν ἄνωθεν ἐφ’ ἡμᾶς οὖσαν ὀργὴν διὰ πολλὴν ἁμαρτίαν ἀπεσόβησεν, ὡς Υἱὸς τὴν ἐν πίστει δικαίωσιν τοῖς ἡμαρτηκόσι δωρούμενος. Τύπος οὖν ἄρα τῆς διὰ Χριστοῦ μεσιτείας, καὶ τοῦτο δὴ πάλιν. Καὶ ὁ μὲν θεσπέσιος Μωσῆς ταῖς ἱκεσίαις ἀποστᾷ τὸ ἀπότομον τῆς ὀργῆς· εἶτα κάτεισιν ἐκ τοῦ ὄρους. Ἐπειδὴ δὲ χορευόντων ἐπύθετο, καὶ τὰς τῶν μεθυόντων εἰς οὖς ἐδέχετο φωνὰς, καταῤῥήγνυσι τὰς πλάκας ἐγκεκολαμμένων αὐτοῖς τῶν νόμων, οὐκέτι παιδαγωγίας ἀξιῶν ὡς ἀπειθεῖς καὶ ἀγνώμονας, ἢ ὀλιγογνώμονας, καὶ κομιδῇ μὲν εὐπάροιστον ἐφ’ ἃ μὴ προσῆκεν ἔχοντας νοῦν, ταχεῖαν δὲ οὕτω τὴν ἀπόστασιν πεποιημένους. Ἐπειδὴ δὲ ἧκεν εἰς τὴν συναγωγὴν, συντρίβει τὸν μόσχον.","english":"You hear how Israel, being light and easily led astray and very prone to revolt, is not even deemed worthy to be called God's own people? And yet, although He Himself ordained the law, He attributes the matter to Moses. \"For they quickly turned aside,\" He says, \"from the path which I commanded them.\" So too Christ, concerning those who have thought the same things and have fabricated a pretense of piety but have not truly practiced doing good, said that the Judge would declare before the divine tribunal: \"Depart from me, workers of lawlessness; I do not know you.\" Therefore, those who cling unswervingly to love for God, preserve the genuineness of faith, are firmly set on doing good, and reject the charges of fickleness, would truly be known to God and be His people. Nevertheless, Moses interceded and begged that the wrath against all be checked. For it was necessary—yes, necessary—that the mediator imitate Christ, who drove away the wrath from above that was upon us because of much sin, granting as Son the justification in faith to those who had sinned. So this too is a type of the mediation through Christ. And the inspired Moses, by his supplications, averts the severity of the wrath; then he comes down from the mountain. But when he learned of the dancing and heard the voices of the revelers in his ears, he shatters the tablets on which the laws were inscribed, no longer deeming them worthy of instruction, as they were disobedient and ungrateful, or of little understanding, and as they had a mind exceedingly prone to what was not fitting, and had made so swift a revolt. And when he came to the assembly, he destroys the calf.","structure":"narrative","commentary":[{"unit":"sense","kind":"sense","basis":"text","lemma":"Ἀκούεις","severity":"info","text":"Cyril uses the second person singular to engage the reader directly, a rhetorical device common in patristic homilies and commentaries.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"term","kind":"term","basis":"glossary","lemma":"εὐπαράφορον","severity":"info","text":"The Greek term εὐπαράφορον means 'easily led astray' or 'fickle,' emphasizing Israel's moral instability in Cyril's interpretation.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"scripture","kind":"scripture","basis":"text","lemma":"Ἀπόστητε ἀπ’ ἐμοῦ, ἐργάται ἀνομίας, οὐκ οἶδα ὑμᾶς","severity":"info","text":"Cyril attributes to Christ a saying not found verbatim in the New Testament; it may be a paraphrase of Matthew 7:23 or a similar rejection logion.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"background","kind":"background","basis":"text","lemma":"τύπος","severity":"info","text":"Cyril interprets Moses' intercession as a 'type' (τύπος) of Christ's mediation, a standard Alexandrian typological reading of the Old Testament.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"structure","kind":"structure","basis":"text","lemma":"Πλὴν ἐλιπάρει Μωσῆς","severity":"info","text":"The passage shifts from rebuke to Moses' intercession, then to the shattering of the tablets and calf, following the narrative sequence of Exodus 32.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"reception","kind":"reception","basis":"text","lemma":"συντρίβει τὸν μόσχον","severity":"info","text":"Cyril's emphasis on Moses destroying the calf (μόσχον) reflects a moralizing reading common in Greek patristic exegesis, contrasting idolatry with true worship.","cites":[],"named_sources":[],"dropped_cites":[]}],"ambiguities":["The Greek text does not specify whether the 'Judge' (Κριτήν) refers to Christ or a divine figure; Cyril's syntax leaves the referent ambiguous, but the context suggests Christ as the speaker of the quoted rejection."],"confidence":"high","notes":[]},{"i":500,"ref":"p500","source":"Εἶτα καθιεὶς εἰς ὕδωρ, πεπότικεν αὐτὸ, φησὶ, τοὺς υἱοὺς Ἰσραήλ· μονονουχὶ διὰ τούτου σημαίνων, ὅτι καὶ αὐτῶν ἡπάτων καὶ σπλάγχνων τῶν ἐν αὐτοῖς ἅψεται τὸ δυσσέβημα· οἶμαι δὲ ὅτι κἀκεῖνο τάχα που καταμηνύων αὐτοῖς, ὅτι τῆς βεβήλου καὶ βδελυρᾶς εἰδωλολατρείας ἐκμεμεστωμένην ἔχουσι τὴν καρδίαν. Προσκαλεσάμενος δὲ τοὺς ἐξειλεγμένους, ἀναιρεῖν ἐκέλευε τοὺς ὅτι μάλιστα τῶν ἄλλων αἰτιωτάτους, καὶ ἀδελφοῦ, καὶ γείτονος, καὶ γνωρίμων ἠφειδηκότας. Καὶ δὴ καὶ πεπτώκασι χιλιάδες τρεῖς καὶ εἴκοσιν. Ἐπειδὴ δὲ συμμέτρους ἐζήτησε δίκας τοὺς ἀναίδην οὕτω δεδυσσεβηκότας, ὑπονοστεῖ πρὸς Θεὸν, καὶ τὰς ὑπὲρ τῶν ἑτέρων ποιεῖται λιτάς. Τότε δὴ μόλις αὐτῷ κατανεύει Θεὸς, συνέσεσθαι λέγων ἥκιστα μὲν αὐτὸς, συναποστελεῖν δὲ μᾶλλον αὐτοῖς ἄγγελον ἐπιστάτην καὶ καθηγησόμενον τῆς ὁδοῦ. Καὶ πρός γε δὴ τούτῳ κατοιμώζει μὲν ὁ λαός· προσέταττε δὲ Θεὸς, ἀφελέσθαι τὰς στολὰς καὶ πάντα τὸν κόσμον, ἰέναι τε οὕτως ἐν κατηφείᾳ. Οὗ καὶ εἰς πέρας ἐνηνεγμένου, λαβὼν, φησὶ, Μωσῆς τὴν σκηνὴν αὐτοῦ, ἔπηξεν ἔξω τῆς παρεμβολῆς. Καὶ οὕτω μὲν τῆς ἱστορίας ὡς ἐν βραχέσιν ὁ λόγος. Εὐρήσομεν δὲ τοὺς ἐξ Ἰσραὴλ τὰ ἴσα τετολμηκότας, ὅτε καθ’ ἡμᾶς γέγονεν ἄνθρωπος ὁ Μονογενής. Ἐκάλει μὲν γὰρ εἰς βασιλείαν οὐρανῶν, καθὰ πάλαι διὰ Μωσέως εἰς τὴν γῆν τῆς ἐπαγγελίας, ἐλευθερώσειν δὲ ἐπηγγέλλετο τοὺς εἰς αὐτὸν πιστεύοντας. Ἠλευθέρου γὰρ καὶ τοὺς ἐξ αἵματος Ἰσραὴλ τῆς Αἰγύπτου πλεονεξίας καταδεξαμένους ἐν πίστει τὴν δι’ αἵματος σωτηρίαν. Τεθύκασι γὰρ τὸν ἀμνὸν, ὡς ἐν τύποις, ἔτι τοῦ Χριστοῦ πληροῦντος τὸ μυστήριον.","english":"Then, having let it down into the water, he gave it to drink, it says, to the sons of Israel, indicating almost by this that the impiety would touch even their livers and inward parts. I think that he was perhaps also intimating to them that their heart was filled with profane and abominable idolatry. Having summoned the chosen men, he ordered them to put to death those who were most responsible of all, sparing neither brother, neighbor, nor acquaintance. And indeed twenty-three thousand fell. But since he sought proportionate penalties for those who had so shamelessly committed impiety, he withdraws to God and makes intercession on behalf of the others. Then only with difficulty does God assent to him, saying that he himself would by no means dwell with them, but would rather send with them an angel as a guide and leader of the way. And at this the people lamented; but God ordered that they remove their garments and all their adornment and go thus in dejection. When this had been carried out, Moses, it says, took his tent and pitched it outside the camp. And thus the account of the history in brief. But we shall find that those from Israel dared the same things when the Only-begotten became man among us. For he called them to the kingdom of heaven, just as formerly through Moses to the promised land, and he promised to set free those who believed in him. For he freed even those of the blood of Israel who accepted salvation through blood in faith, having endured the greed of Egypt. For they sacrificed the lamb, as in types, while Christ was still fulfilling the mystery.","structure":"narrative","commentary":[{"unit":"sense","kind":"sense","basis":"text","lemma":"","severity":"info","text":"Cyril interprets the bitter water given to Israel as a sign that impiety penetrates their innermost organs (ἧπαρ, σπλάγχνα), a vivid metaphor for moral corruption.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"scripture","kind":"scripture","basis":"text","lemma":"","severity":"info","text":"The narrative alludes to Numbers 5:11-31, where the bitter water ordeal and the execution of 23,000 are described. Cyril reads this as a type of later events.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"parallel","kind":"parallel","basis":"text","lemma":"","severity":"info","text":"Cyril draws a typological parallel: Moses’ intercession and God’s sending an angel prefigure Christ’s call to the kingdom and the sacrificial lamb, linking the Old Testament ordeal to Christ’s mystery.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"background","kind":"background","basis":"text","lemma":"","severity":"info","text":"The phrase “salvation through blood” (δι’ αἵματος σωτηρίαν) reflects Cyril’s anti-Jewish polemic, common in Alexandrian exegesis, contrasting Israel’s literal sacrifices with Christian typology.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"structure","kind":"structure","basis":"text","lemma":"","severity":"info","text":"Cyril moves from a brief historical summary (ἱστορίας) to a typological application, signaled by “Εὐρήσομεν δέ” (“But we shall find”), a common structural marker in his Glaphyra.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"caution","kind":"caution","basis":"text","lemma":"","severity":"caution","text":"The English draft renders “ἡπατον” as “liver” but the Greek says “ἡπατα” (plural), likely a general term for internal organs; the translation’s “livers and inward parts” is interpretive.","cites":[],"named_sources":[],"dropped_cites":[]}],"ambiguities":["The phrase “τὰ ἴσα τετολμηκότας” could mean “dared the same things” or “committed the same audacious acts”; Cyril likely intends the latter, linking Israel’s idolatry to Jewish rejection of Christ."],"confidence":"high","notes":[]},{"i":501,"ref":"p501","source":"Ἀλλ’ οἱ νόμον ἔχοντες τὸν παιδαγωγοῦντα καλῶς διὰ σκιᾶς καὶ τύπων ἐπὶ Χριστὸν, ἢ τοὺς τοῦ Μωσέως ἄνω τε καὶ κάτω προϊσχόμενοι λόγους, καὶ αὐτοῦ Μωσέως ἠφειδηκότες (ἐτράποντο γὰρ εἰς διδασκαλίαν καὶ ἐντάλματα ἀνθρώπων), τῆς ὑπὸ Θεῷ λατρείας ἀπεσείοντο τὸν ζυγόν. Προσήκαντο γὰρ οὐδαμῶς τὸν δι’ οὗ τῶν ὅλων κρατεῖ, τουτέστι Χριστόν. Καὶ τίς ἡ πρόφασις; Ἀπονενεύκασι γὰρ εἰς ἀπάτην κοσμικὴν, καὶ τὰς ἐν τῷδε τῷ βίῳ τέρψεις τῆς προὐργιεστέρας ποιοῦνται σπουδῆς, προσκεκρούκασιν εἰκότως. Κεκλημένοι γὰρ εἰς τοὺς γάμους, οὐκ ἤθελον ἐλθεῖν, γυναίων τε καὶ ἀγρῶν προϊσχόμενοι κτήσεις. Καὶ ἦν μὲν ἤδη καιρὸς, δυσσεβείας εἰς τόδε κατολισθήσαντες, τὴν εἰς ἅπαν ὀργὴν ὑπομεῖναι τὸν Ἰσραήλ. Ἀλλὰ τῶν ἁγίων λιταὶ σεσώκασι τὸ κατάλειμμα· πλὴν εἰς πολλοὺς ἡ δίκη. Πεπτώκασι γὰρ, μαχαίραις καὶ πολέμῳ πικρῷ δαπανώμενοι, ἐγνώκασι μόλις ὅτι ἐν αὐτοῖς ἐκβέβηκε κακοῦ τῆς εἰς Χριστὸν παροινίας τὰ ἐγκλήματα. Ἀποβεβληκότες δὲ ὥσπερ τῆς ἀρχαίας ἐκείνης εὐκλείας τὴν περιστολὴν, καὶ πάντα κόσμον πνευματικὸν, πολὺ νοσοῦσι τὸ ἄχαρι, καὶ γυμνοὶ μὲν ἁπάσης διατελοῦσι δόξης. Ὅτι δὲ καὶ αὐτὸς αὐτῶν ἀποπεφοίτηκεν ὁ Χριστὸς, ὑπέφηνεν ὁ Μωσῆς, μακρὰν τῆς παρεμβολῆς μεθιστὰς τὴν ἑαυτοῦ σκηνὴν καταλελειμμένην. Πῶς γὰρ ὁ Χριστὸς τὰς τῶν Ἰουδαίων ἀγέλας, ἤτοι τὰς παρεμβολὰς, καὶ τῆς ἐκείνων πληθύος ἀποδεδραμηκὼς τρόπον τινὰ καὶ ἀποτάτω χωρῶν, σκηνὴν ἀκατάσειστον τὴν ἐξ ἐθνῶν ἀνέδειξεν. Ἐκκλησίαν· ἢν καὶ ἰδίαν αὐτὸς ἀποφαίνων, διὰ τῆς τοῦ Ψάλλοντος φωνῆς ὧδέ πού φησι· Ὧδε κατοικήσω, ὅτι ᾑρετισάμην αὐτήν.","english":"But those who had the law that educates well through shadow and types toward Christ, or who put forward the words of Moses high and low, and even disregarded Moses himself (for they turned to the teaching and commandments of men), shook off the yoke of service under God. For they did not at all accept the one through whom he rules all things, that is, Christ. And what was the pretext? For they had turned aside to worldly deception, and made the pleasures in this life the object of more earnest zeal, and they naturally clashed. For having been invited to the wedding, they did not wish to come, putting forward possessions of women and fields. And it was already time, having slipped into impiety to this point, for Israel to undergo the wrath in full. But the prayers of the saints saved the remnant; yet the penalty fell upon many. For they fell, consumed by swords and bitter war, and they barely learned that the charges of their outrage against Christ had turned out to be evil for them. And having cast off, as it were, the attire of that ancient glory, and all spiritual adornment, they are greatly afflicted with gracelessness, and they remain stripped of all honor. And that Christ himself had departed from them, Moses indicated, moving his own tent far from the camp, leaving it abandoned. For how Christ, having in a way fled from the flocks of the Jews, that is, their camps, and from their multitude, and going to the farthest point, set up an unshaken tent, the Church from the nations. And declaring it his own, he says somewhere through the voice of the Psalmist: \"Here I will dwell, for I have chosen it.","structure":"narrative","commentary":[{"unit":"sense","kind":"sense","basis":"text","lemma":"τῆς ὑπὸ Θεῷ λατρείας ἀπεσείοντο τὸν ζυγόν","severity":"info","text":"Cyril interprets the rejection of Christ as a casting off of the yoke of service under God, a metaphor for apostasy from true worship.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"scripture","kind":"scripture","basis":"text","lemma":"Ὧδε κατοικήσω, ὅτι ᾑρετισάμην αὐτήν","severity":"info","text":"Cyril cites a psalm (likely Ps 132:13 LXX) as the voice of Christ declaring his choice of the Church as his dwelling, though the exact verse is not given in the allowed keys.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"background","kind":"background","basis":"text","lemma":"τῶν ἁγίων λιταὶ","severity":"info","text":"The 'prayers of the saints' saving a remnant reflects a common patristic theme of intercessory power, possibly alluding to the Maccabean martyrs or biblical intercessors.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"parallel","kind":"parallel","basis":"text","lemma":"σκηνὴν ἀκατάσειστον","severity":"info","text":"The 'unshaken tent' as the Church from the nations parallels Cyril's typology of the tabernacle as a figure of the Church, seen elsewhere in his Glaphyra.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"structure","kind":"structure","basis":"text","lemma":"Καὶ τίς ἡ πρόφασις","severity":"info","text":"This rhetorical question marks a structural shift from accusation to explanation of Israel's fall, a common homiletic device in Cyril's commentary.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"caution","kind":"caution","basis":"text","lemma":"γυναίων τε καὶ ἀγρῶν προϊσχόμενοι κτήσεις","severity":"caution","text":"The phrase 'possessions of women and fields' is ambiguous: it may refer to literal property or be a metaphor for worldly attachments; the translation 'possessions of women and fields' is literal but unclear.","cites":[],"named_sources":[],"dropped_cites":[]}],"ambiguities":["The identity of the 'wedding' (γάμους) to which the invited did not come is unclear; it may be an allegorical reference to the marriage of Christ and the Church or a specific biblical event.","The phrase 'the one through whom he rules all things' (τοῦ δι’ οὗ τῶν ὅλων κρατεῖ) could refer to Christ as the Logos or to a specific typological figure; Cyril clarifies it as Christ."],"confidence":"high","notes":[]},{"i":502,"ref":"p502","source":"Ἔδει τοίνυν καὶ κόσμου καὶ δόξης ὁρᾶσθαι λοιπὸν ἀπημφιεσμένους, τοὺς οὐκ ἔχοντας τὸν Ἐμμανουὴλ, τὸν τῆς δόξης Κύριον, τὸν τοῖς ἀγαπῶσιν αὐτὸν, τὸν ἐκ πίστεως καὶ ἀρετῶν περιτιθέντα κόσμον· ὡς ἐπὶ τούτῳ δὴ λίαν ἡσθέντας εἰπεῖν· Ἀγαλλιάσθω ἡ ψυχή μου ἐπὶ τῷ Κυρίῳ. Ἐνέδυσε γάρ με ἱμάτιον σωτηρίου, καὶ χιτῶνα εὐφροσύνης. Ὡς νυμφίῳ περιέθηκέ μοι μίτραν, καὶ ὡς νύμφην κατεκόσμησέ με κόσμῳ. Ἐκπρεπὲς γὰρ δὴ λίαν τὸ κάλλος, δῆλον δὲ ὅτι τὸ ἐν Χριστῷ τὸ νοητόν· δι’ οὗ καὶ μεθ’ οὗ τῷ Θεῷ καὶ Πατρὶ ἡ δόξα σὺν ἀγίῳ Πνεύματι νῦν καὶ ἀεὶ, καὶ εἰς τοὺς αἰῶνας τῶν αἰώνων. Ἀμήν.\n\nΠερὶ τοῦ καλύμματος τοῦ ἐν τῷ προσώπῳ Μωσέως.\n\nἎρά γε γινώσκεις ἃν ἀναγινώσκεις; Πρέποι ἂν εἰκότως τοῖς Ἰουδαίων ἐπιφθέγγεσθαι δήμοις, οἳ πρὸς τοῦτο ἥκειν ἀποπληξίας νοηθεῖεν ἂν, ὡς ἀκαρδίους λοιπὸν παρά γε τοῖς ἱεροῖς ὀνομάζεσθαι λόγοις. Ἰδοὺ γὰρ, φησὶ, λαὸς μωρὸς καὶ ἀκάρδιος. Ὀφθαλμὸς αὐτοῖς, καὶ οὐ βλέπουσιν· ὦτα αὐτοῖς, καὶ οὐκ ἀκούονται. Ὅτι δὲ ἀνόνητος παντελῶς καὶ ὁ νόμος αὐτοῖς γέγονεν ὁ διὰ Μωσέως, διὰ τὸ τῆς ἐνούσης αὐτοῖς ἀσυνεσίας μέγεθος καὶ αὐτὸς ἡμῖν ὁ Χριστὸς παρέδειξε λέγων· Ἐρευνᾶτε τὰς Γραφὰς, καὶ ὅτι ὑμεῖς δοκεῖτε ἐν αὐταῖς ζωὴν αἰώνιον ἔχειν. Καὶ ἐκεῖναί εἰσιν αἱ μαρτυροῦσαι περὶ ἐμοῦ. Καὶ οὐ θέλετε ἐλθεῖν πρός με, ἵνα ζωὴν ἔχητε. Πώρωσις μὲν γὰρ ἀπὸ μέρους ἐγένετο τῷ Ἰσραὴλ, καὶ διὰ τοῦ πνεύματος φωτισμὸν οὐκ ἔχοντες, ὀκνηροὶ μὲν ἦσαν περὶ τὴν πίστιν, δυσμετακόμιστοι δὲ κομιδῇ πρὸς τὸ δεῖν ἑλέσθαι καὶ φρονεῖν τὰ εἰς σωτηρίαν χρήσιμα.","english":"It was necessary, therefore, that those who do not have Emmanuel, the Lord of glory, who places a crown of faith and virtues upon those who love him, should henceforth be seen stripped of both world and glory, so that, being greatly delighted by this, they might say: \"Let my soul rejoice in the Lord. For he has clothed me with a garment of salvation and a tunic of gladness. As a bridegroom he has placed a mitre upon me, and as a bride he has adorned me with ornament.\" For the beauty is exceedingly splendid, clearly the intelligible beauty in Christ, through which and with which glory is given to God the Father together with the Holy Spirit, now and always, and unto the ages of ages. Amen.\n\nConcerning the veil on the face of Moses.\n\nDo you really understand what you read? It would fittingly be said to the Jewish multitudes, who would be thought to have reached such a pitch of madness that they are henceforth called heartless in the sacred writings. For behold, it says, a foolish and heartless people. They have eyes, and do not see; they have ears, and do not hear. That the law given through Moses has become utterly useless to them, because of the magnitude of the stupidity inherent in them, Christ himself has shown us, saying: \"Search the Scriptures, and you think that in them you have eternal life. And those are the ones that testify about me. And you do not wish to come to me, so that you may have life.\" For a hardening came upon Israel in part, and lacking illumination through the Spirit, they were sluggish concerning faith, and exceedingly difficult to move toward choosing and thinking what is useful for salvation.","structure":"narrative","commentary":[{"unit":"scripture","kind":"scripture","basis":"text","lemma":"Ἀγαλλιάσθω ἡ ψυχή μου ἐπὶ τῷ Κυρίῳ. Ἐνέδυσε γάρ με ἱμάτιον σωτηρίου, καὶ χιτῶνα εὐφροσύνης. Ὡς νυμφίῳ περιέθηκέ μοι μίτραν, καὶ ὡς νύμφην κατεκόσμησέ με κόσμῳ.","severity":"info","text":"Cyril adapts language from Psalm 45:2 LXX (ἀγαλλιάσθω ἡ ψυχή μου) and possibly from Isaiah 61:10 (imagery of adornment), but the extended quotation is not verbatim from a single canonical verse; it may be a conflation or a lost liturgical text.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"scripture","kind":"scripture","basis":"text","lemma":"Ἐρευνᾶτε τὰς Γραφὰς, καὶ ὅτι ὑμεῖς δοκεῖτε ἐν αὐταῖς ζωὴν αἰώνιον ἔχειν. Καὶ ἐκεῖναί εἰσιν αἱ μαρτυροῦσαι περὶ ἐμοῦ. Καὶ οὐ θέλετε ἐλθεῖν πρός με, ἵνα ζωὴν ἔχητ","severity":"info","text":"This saying attributed to Christ is not found in the canonical Gospels; it may be a free paraphrase of John 5:39 or a citation from an apocryphal tradition, reflecting Cyril's exegetical liberty.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"background","kind":"background","basis":"text","lemma":"Περὶ τοῦ καλύμματος τοῦ ἐν τῷ προσώπῳ Μωσέως.","severity":"info","text":"The heading 'Concerning the veil on the face of Moses' refers to Exodus 34:33–35, where Moses covers his face with a veil; Cyril interprets this as a type of Jewish blindness to Christ.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"term","kind":"term","basis":"text","lemma":"ἀκαρδίους","severity":"info","text":"ἀκάρδιος ('heartless') is a rare term in patristic Greek, used here to denote spiritual insensibility; it echoes the LXX phrase λαὸς μωρὸς καὶ ἀκάρδιος (cf. possibly Deut 32:20 LXX).","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"structure","kind":"structure","basis":"text","lemma":"Περὶ τοῦ καλύμματος τοῦ ἐν τῷ προσώπῳ Μωσέως.","severity":"info","text":"This passage begins a new section with a thematic heading, typical of Cyril's Glaphyra; the preceding doxology (Ἀμήν) marks the end of the previous unit.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"reception","kind":"reception","basis":"text","lemma":"Ἰδοὺ γὰρ, φησὶ, λαὸς μωρὸς καὶ ἀκάρδιος.","severity":"info","text":"Cyril's characterization of Jews as 'foolish and heartless' reflects a common anti-Jewish polemic in Alexandrian exegesis, not a neutral historical description.","cites":[],"named_sources":[],"dropped_cites":[]}],"ambiguities":["The source of the extended quotation beginning 'Ἀγαλλιάσθω' is unclear; it may be a conflation of Psalm 45:2 and Isaiah 61:10, or a lost liturgical text.","The saying attributed to Christ ('Ἐρευνᾶτε τὰς Γραφὰς...') is not verbatim in the canonical Gospels; its origin is uncertain."],"confidence":"high","notes":[]},{"i":503,"ref":"p503","source":"Ἀλλ’ οὐκ ἔξω δίκης εἶεν ἂν, ὅτι, μετὰ τὸ ἑλέσθαι τὸ ὠφελοῦν, ἐτράποντο μᾶλλον εἰς ἀνουθέτητον ἀπείθειαν· καὶ τὸ φῶς ἔχοντες τὸ ἐξ οὐρανοῦ καὶ ἄνωθεν, ἠγάπησαν μᾶλλον τὸ ὡς ἐν νυκτὶ βαδίζειν καὶ σκότῳ. Τοῦτο καὶ ὁ προφήτης ὑπεσήμηνεν λέγων περὶ αὐτῶν· Ὑπομεινάντων αὐτῶν φῶς, ἐγένετο αὐτοῖς σκότος· μείναντες αὐγὴν, ἐν ἀωρίᾳ περιεπάτησαν. Μεμενήκασι γὰρ τραχεῖς καὶ ἐξήνιοι, καὶ ὀλίγου παντελῶς ἀξιοῦντες λόγου τὰ λυσιτελῆ, καὶ δι’ ὧν εἰκὸς καὶ λίαν ἀμογητὶ διαδρᾶναι τὸ ἀδικοῦν. Ἐπεφώνει μὲν γὰρ ὁ Χριστός· Ἐγώ εἰμι τὸ φῶς τοῦ κόσμου. Καὶ, Ἕως οὗ τὸ φῶς ἔχετε, περιπατεῖτε ἐν τῷ φωτὶ, ἵνα μὴ ἡ σκοτία ὑμᾶς καταλάβῃ. Οἱ δὲ ἦσαν ἐν ἴσῳ τοῖς οὐκ ἔχουσι νοῦν, ἢ φρένας. Τοιγάρτοι καὶ κατελήφθησαν ὑπὸ τῆς σκοτίας, καὶ διατελοῦσιν ὡς ἐν νυκτὶ, ἀμέτοχοι παντελῶς τῆς θείας αὐγῆς, καὶ τὸ φῶς τὸ θεῖον οὐκ ἔχοντες· οὐ συνιᾶσι γὰρ παντελῶς τὴν θεόπνευστον Γραφήν. Καὶ διὰ ποίαν αἰτίαν, σαφηνιεῖ λέγων ἡμῖν ὁ θεσπέσιος Παῦλος· Ἄχρι γὰρ τῆς σήμερον ἡμέρας τὸ αὐτὸ κάλυμμα ἐπὶ τῇ ἀναγνώσει τῆς Παλαιᾶς Διαθήκης μένει μὴ ἀνακαλυπτόμενον, ὅτι ἐν Χριστῷ καταργεῖται. Ἀλλ’ ἕως σήμερον ἡνίκα ἀναγινώσκεται Μωσῆς, κάλυμμα ἐπὶ τὴν καρδίαν αὐτῶν κεῖται. Ἡνίκα δ’ ἂν ἐπιστρέψῃ πρὸς Κύριον, παραιρεῖται τὸ κάλυμμα. Ὁ δὲ Κύριος τὸ πνεῦμά ἐστιν. Οὗ δὲ τὸ πνεῦμα Κυρίου, ἐκεῖ ἐλευθερία. Ἄθρει δὴ οὖν τὸ μυστήριον ἐν τοῖς ἱεροῖς καὶ ἀρχαιοτέροις προσαναλάμπον γράμμασιν. Ἔχει δὲ οὕτως· Καὶ εἶπε Κύριος πρὸς Μωσῆν· Γράψον σεαυτῷ τὰ ῥήματα ταῦτα· ἐπὶ γὰρ τῶν λόγων τούτων τεθήσομαί σοι διαθήκην καὶ τῷ Ἰσραήλ.","english":"But they would not be without punishment, because, after choosing what was beneficial, they turned rather to unteachable disobedience; and having the light from heaven and from above, they preferred to walk as if in night and darkness. This the prophet also indicated, saying concerning them: \"While they waited for light, darkness came upon them; while they remained in the dawn, they walked in the gloom.\" For they have remained harsh and unbridled, holding of little or no account the profitable things and those by which they might likely and with no trouble escape what harms. For Christ proclaimed: \"I am the light of the world.\" And, \"As long as you have the light, walk in the light, lest darkness overtake you.\" But they were as those who have no mind or sense. Therefore they were overtaken by darkness, and they continue as if in night, wholly without share of the divine radiance, and not having the divine light; for they do not at all understand the God-inspired Scripture. And for what reason, the divine Paul will clarify, saying to us: \"For until the present day the same veil remains over the reading of the Old Testament, not being removed, because it is abolished in Christ.\" But until today, when Moses is read, a veil lies upon their heart. But whenever one turns to the Lord, the veil is removed. And the Lord is the Spirit. And where the Spirit of the Lord is, there is freedom. Observe then the mystery shining forth in the sacred and more ancient writings. And it goes thus: \"And the Lord said to Moses: 'Write these words for yourself; for upon these words I will establish a covenant with you and with Israel.'","structure":"narrative","commentary":[{"unit":"scripture","kind":"scripture","basis":"text","lemma":"Ὑπομεινάντων αὐτῶν φῶς, ἐγένετο αὐτοῖς σκότος· μείναντες αὐγὴν, ἐν ἀωρίᾳ περιεπάτησαν","severity":"info","text":"Cyril adapts a scriptural phrase not found verbatim in the LXX; it likely echoes Isa 59:9 or a similar prophetic passage on light turning to darkness.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"scripture","kind":"scripture","basis":"text","lemma":"Ἐγώ εἰμι τὸ φῶς τοῦ κόσμου","severity":"info","text":"Cyril cites Christ's saying 'I am the light of the world' (John 8:12), a key Johannine self-designation.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"scripture","kind":"scripture","basis":"text","lemma":"Ἕως οὗ τὸ φῶς ἔχετε, περιπατεῖτε ἐν τῷ φωτὶ, ἵνα μὴ ἡ σκοτία ὑμᾶς καταλάβῃ","severity":"info","text":"A loose citation of John 12:35-36, where Jesus urges walking while the light lasts.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"scripture","kind":"scripture","basis":"text","lemma":"Ἄχρι γὰρ τῆς σήμερον ἡμέρας τὸ αὐτὸ κάλυμμα ἐπὶ τῇ ἀναγνώσει τῆς Παλαιᾶς Διαθήκης μένει μὴ ἀνακαλυπτόμενον, ὅτι ἐν Χριστῷ καταργεῖται","severity":"info","text":"Cyril attributes to Paul a statement about the veil over the Old Testament reading; this is not a direct Pauline quotation but a paraphrase of 2 Cor 3:14-16 or a similar passage.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"scripture","kind":"scripture","basis":"text","lemma":"Καὶ εἶπε Κύριος πρὸς Μωσῆν· Γράψον σεαυτῷ τὰ ῥήματα ταῦτα· ἐπὶ γὰρ τῶν λόγων τούτων τεθήσομαί σοι διαθήκην καὶ τῷ Ἰσραήλ","severity":"info","text":"Cyril quotes a divine command to Moses to write the words, likely from Exod 34:27-28, where God instructs Moses to write the covenant terms.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"background","kind":"background","basis":"text","lemma":"κάλυμμα","severity":"info","text":"The 'veil' (κάλυμμα) over the Old Testament reading is a typological motif in Alexandrian exegesis, signifying the hidden Christological meaning revealed only through spiritual interpretation.","cites":[],"named_sources":[],"dropped_cites":[]}],"ambiguities":["The identity of the 'prophet' in the first scriptural citation is unspecified; Cyril may be alluding to a lost or conflated prophetic text.","The Pauline citation is not verbatim from the canonical epistles; it may be a free paraphrase or a quotation from a now-lost source."],"confidence":"high","notes":[]},{"i":504,"ref":"p504","source":"Καὶ ἦν ἐκεῖ Μωσῆς ἔναντι Κυρίου τεσσαράκοντα ἡμέρας καὶ τεσσαράκοντα νύκτας. Ἄρτον οὐκ ἔφαγε, καὶ ὕδωρ οὐκ ἔπιε. Καὶ ἔγραψε τὰ ῥήματα ταῦτα ἐπὶ τῶν πλακῶν τῆς διαθήκης, τοὺς δέκα λόγους. Ὡς δὲ κατέβη Μωσῆς ἀπὸ τοῦ ὄρους, καὶ αἱ δύο πλάκες ἐπὶ τῶν χειρῶν Μωσῆ. Καταβαίνοντος δὲ αὐτοῦ ἐκ τοῦ ὄρους, Μωσῆς οὐκ ᾔδει ὅτι δεδόξασται ἡ ὄψις τοῦ χρωτὸς τοῦ προσώπου αὐτοῦ ἐν τῷ λαλεῖν αὐτὸν αὐτῷ. Καὶ εἶδεν Ἀαρὼν καὶ πάντες οἱ πρεσβύτεροι Ἰσραὴλ τὸν Μωσῆν. Καὶ ἦν δεδοξασμένη ἡ ὄψις τοῦ χρωτὸς τοῦ προσώπου αὐτοῦ, καὶ ἐφόβήθησαν ἐγγίσαι αὐτῷ. Καὶ ἐκάλεσεν αὐτοὺς Μωσῆς, καὶ ἐπεστράφησαν πρὸς αὐτὸν Ἀαρὼν καὶ πάντες οἱ ἄρχοντες τῆς Συναγωγῆς. Καὶ ἐλάλησε πρὸς αὐτοὺς Μωσῆς, καὶ μετὰ ταῦτα προσῆλθον πρὸς αὐτὸν πάντες οἱ υἱοὶ Ἰσραήλ. Καὶ ἐνετείλατο αὐτοῖς λέγων πάντα ὅσα ἐλάλησε πρὸς αὐτὸν Κύριος ἐν τῷ ὄρει Σινᾷ. Καὶ ἐπειδὴ κατέπαυσε λαλεῖν πρὸς αὐτοὺς, ἐπέθηκεν ἐπὶ τὸ πρόσωπον αὐτοῦ κάλυμμα. Ἡνίκα δ’ ἂν εἰσεπορεύετο Μωσῆς ἐναντίον Κυρίου, λαλεῖν αὐτῷ, περιῄρει τὸ κάλυμμα, ἕως τοῦ ἐκπορεύεσθαι. Καὶ ἐξελθὼν ἐλάλει πᾶσι τοῖς υἱοῖς Ἰσραὴλ, ὅσα ἐνετείλατο αὐτῷ ὁ Κύριος. Καὶ εἶδον οἱ υἱοὶ Ἰσραὴλ τὸ πρόσωπον Μωσέως ὅτι δεδόξασται. Καὶ περιέθηκε Μωσῆς κάλυμμα ἐπὶ τὸ πρόσωπον αὐτοῦ, ἕως ἂν εἰσέλθῃ συλλαλεῖν αὐτῷ. Καταγράφει μὲν γὰρ τοῖς ἐκ λίθων πυξίοις τὸν νόμον ὁ τῶν ὅλων Θεός.","english":"And Moses was there before the Lord forty days and forty nights. He ate no bread and drank no water. And he wrote these words upon the tablets of the covenant, the ten commandments. When Moses came down from the mountain, the two tablets were in the hands of Moses. As he was descending from the mountain, Moses did not know that the appearance of the skin of his face had been glorified while he was speaking with Him. And Aaron and all the elders of Israel saw Moses. And the appearance of the skin of his face was glorified, and they were afraid to approach him. And Moses called them, and Aaron and all the rulers of the Synagogue turned toward him. And Moses spoke to them, and after this all the sons of Israel came to him. And he commanded them, telling them everything that the Lord had spoken to him on Mount Sinai. And when he ceased speaking to them, he placed a veil over his face. Whenever Moses entered before the Lord to speak with Him, he removed the veil, until he came out. And when he came out, he spoke to all the sons of Israel everything that the Lord had commanded him. And the sons of Israel saw that the face of Moses was glorified. And Moses placed a veil over his face, until he should enter to converse with Him. For the God of all writes the law on stone tablets.","structure":"narrative","commentary":[{"unit":"scripture","kind":"scripture","basis":"text","lemma":"Καὶ ἦν ἐκεῖ Μωσῆς ἔναντι Κυρίου τεσσαράκοντα ἡμέρας καὶ τεσσαράκοντα νύκτας","severity":"info","text":"Cyril paraphrases Exod 34:28, where Moses is on Sinai forty days and nights without food or drink, but the biblical text does not mention the tablets being written at that time.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"background","kind":"background","basis":"text","lemma":"δεδόξασται ἡ ὄψις τοῦ χρωτὸς τοῦ προσώπου αὐτοῦ","severity":"info","text":"The motif of Moses' glorified face derives from Exod 34:29–35, where his skin shines after speaking with God. Cyril expands this into a recurring ritual of veiling and unveiling.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"structure","kind":"structure","basis":"text","lemma":"Καταγράφει μὲν γὰρ τοῖς ἐκ λίθων πυξίοις τὸν νόμον ὁ τῶν ὅλων Θεός","severity":"info","text":"The final sentence shifts from narrative to a theological claim: God himself inscribes the law on stone tablets, a distinctive emphasis not found in the Exodus account.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"reception","kind":"reception","basis":"text","lemma":"κάλυμμα","severity":"info","text":"Cyril's detail of Moses veiling his face after speaking to Israel and removing it only when entering God's presence is an interpretive addition, likely allegorizing the transmission of divine revelation.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"caution","kind":"caution","basis":"text","lemma":"ἐπὶ τῶν πλακῶν τῆς διαθήκης, τοὺς δέκα λόγους","severity":"caution","text":"Cyril conflates the two sets of tablets: the first (Exod 31:18) and the second (Exod 34:1). The phrase 'ten commandments' is anachronistic for the second set, which traditionally contains the ritual decalogue.","cites":[],"named_sources":[],"dropped_cites":[]}],"ambiguities":["The Greek text does not specify whether the forty days refer to the first or second Sinai ascent; Cyril appears to merge both traditions.","The source of the veiling ritual is unclear; it may be drawn from later Jewish or Christian exegetical tradition rather than the biblical text."],"confidence":"high","notes":[]},{"i":505,"ref":"p505","source":"Ἐπειδὴ δὲ τῇ τοῦ θείου φωτὸς προσβολῇ κατηγλάϊστο λοιπὸν τὸ Μωσέως πρόσωπον, ἐν ἡμέραις τεσσαράκοντα προσεδρεύοντος, καὶ τῶν ἀνθρωπίνων ἠφειδηκότος αὐτῶν, ἀγνοοῦσι πρὸς τὴν θέαν οἱ ἀπόλεκτοι τῶν ἐξ Ἰσραὴλ, καὶ πρό γε τῶν ἄλλων Ἀαρών. Ἀποφοιτῶντας δὲ ἤδη καὶ εἰς φυγὴν τραπομένους, ἐπιστρέφει Μωσῆς, προσελάλει τε οὕτω τοῖς υἱοῖς Ἰσραὴλ, προκαθιστὰς τοῦ προσώπου τὸ κάλυμμα, καὶ τοῦ θείου φωτὸς τὴν προσερχομένην ἀκτῖνα τοῖς κατασκιάσμασι μόλις φορητὴν τοῖς ὄχλοις ἀποτελῶν. Ἀλλ’ ἡνίκα, φησὶν, εἰσῄει πρὸς τὸν Θεὸν, περιῃρεῖτο τὸ κάλυμμα. Σύνες δὲ οὖν ὅπως ταῖς Ἰουδαίων διανοίαις ἀχώρητόν πώς ἐστι καὶ αὐτοῦ τοῦ νόμου τὸ φῶς. Εἰ δὲ νοοῖτο πνευματικῶς τὰ ἐν αὐτῷ γεγραμμένα· ἀποστρέψει γὰρ ἕτερον οὐδὲν, ἢ τὸ τοῦ Χριστοῦ μυστήριον, καὶ ταῖς τῶν ἀκροωμένων καρδίαις τὸ θεῖόν τε καὶ διειδέστατον ἐνίησι φῶς. Ἀλλ’ οὐκ ἂν τῶν οὕτω σεπτῶν ἀκροᾶσθαι λόγων οἱ ἐξ Ἰσραὴλ, οὐδ’ ἂν συνεῖεν ἀμογητὶ τοῦ μυστηρίου τὸ βάθος. Καὶ μὴν ὁ Νικόδημος ὅτε τὴν διὰ πνεύματος ἀναγέννησιν ἠκροᾶτο λέγοντος τοῦ Χριστοῦ, ψυχρῶς τε καὶ ἀδρανῶς ἀναπεφώνηκε, λέγων· Πῶς δύναται ἄνθρωπος ἀναγεννηθῆναι γέρων ὤν; Μὴ δύναται εἰς τὴν κοιλίαν τῆς μητρὸς αὐτοῦ δεύτερον εἰσελθεῖν καὶ γεννηθῆναι; Προσετίθει δὲ τούτοις, ἀναπείθοντος αὐτὸν τοῦ Χριστοῦ τὸ χρῆναι πίστει τιμᾷν τὰ ὑπὲρ νοῦν καὶ λόγον· Πῶς δύναται ταῦτα γενέσθαι; καίτοι τοῦ νόμου διὰ μυρίων ὅσων σχημάτων προαναγράφοντος τὸ μυστήριον.","english":"Since the face of Moses was now radiant with the impact of the divine light, as he sat in attendance for forty days, neglecting his human needs, the chosen ones among Israel, and especially Aaron, were ignorant when they looked upon him. As they were already withdrawing and turning to flight, Moses turned back and spoke thus to the sons of Israel, placing a veil before his face, and making the approaching ray of divine light barely bearable to the crowds through the shadows. But when, it says, he entered before God, the veil was removed. Understand, then, how the light of the law itself is somehow incomprehensible to the minds of the Jews. But if what is written in it were understood spiritually—for it will reveal nothing other than the mystery of Christ—it instills the divine and most clear light into the hearts of the hearers. Yet the men of Israel would not listen to such venerable words, nor would they grasp the depth of the mystery without difficulty. Indeed, Nicodemus, when he heard Christ speaking of regeneration through the Spirit, responded coldly and feebly, saying, \"How can a man be reborn when he is old? Can he enter his mother's womb a second time and be born?\" And he added to this, as Christ urged him that matters beyond mind and reason must be honored with faith, \"How can these things happen?\"—even though the law, through countless forms, prefigures the mystery.","structure":"narrative","commentary":[{"unit":"sense","kind":"sense","basis":"text","lemma":"τῇ τοῦ θείου φωτὸς προσβολῇ κατηγλάϊστο","severity":"info","text":"Cyril interprets Moses' radiant face as a literal effect of divine light, not merely a metaphor, linking it to the forty-day theophany on Sinai.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"scripture","kind":"scripture","basis":"text","lemma":"Ἀλλ’ ἡνίκα, φησὶν, εἰσῄει πρὸς τὸν Θεὸν, περιῃρεῖτο τὸ κάλυμμα","severity":"info","text":"Cyril alludes to Exodus 34:33-35, where Moses removes the veil when entering the tent of meeting, but he adapts the detail to his allegorical reading.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"scripture","kind":"scripture","basis":"text","lemma":"Πῶς δύναται ἄνθρωπος ἀναγεννηθῆναι γέρων ὤν;","severity":"info","text":"Cyril quotes Nicodemus' question from John 3:4, using it to illustrate Jewish incomprehension of spiritual regeneration.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"background","kind":"background","basis":"text","lemma":"Νικόδημος","severity":"info","text":"Nicodemus, a Pharisee mentioned in John 3:1-9, is used by Cyril as a type of the literal-minded Jew who cannot grasp the mystery of Christ.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"parallel","kind":"parallel","basis":"text","lemma":"τοῦ νόμου διὰ μυρίων ὅσων σχημάτων προαναγράφοντος τὸ μυστήριον","severity":"info","text":"Cyril parallels the law's prefiguration of Christ with the Gospel episode of Nicodemus, reinforcing his typological method.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"caution","kind":"caution","basis":"text","lemma":"ἀγνοοῦσι πρὸς τὴν θέαν οἱ ἀπόλεκτοι","severity":"caution","text":"The Greek text is ambiguous: 'ἀγνοοῦσι' could mean 'they do not recognize' or 'they are ignorant'; Cyril's argument requires the latter sense.","cites":[],"named_sources":[],"dropped_cites":[]}],"ambiguities":["The phrase 'ἀγνοοῦσι πρὸς τὴν θέαν' could be read as 'they do not recognize the sight' or 'they are ignorant at the sight'; Cyril's context favors the latter.","The identity of 'οἱ ἀπόλεκτοι' is not specified beyond 'the chosen ones among Israel'; it may refer to the elders or priests."],"confidence":"high","notes":[]},{"i":506,"ref":"p506","source":"Οὐκοῦν ἀπαράδεκτον Ἰουδαίοις καὶ αὐτὸ τοῦ νόμου φῶς, καὶ οὐχὶ δὴ μόνοις τοῖς ἀδρανέσι καὶ ἀγελαίοις, ἀλλὰ καὶ αὐτοῖς τοῖς ἀπολέκτοις καὶ ἱεροῖς. Ἀκήκοας γὰρ ὅτι τὴν Μωσέως πεφόβηνται δόξαν σὺν τοῖς πρεσβυτέροις Ἀαρών. Ἐτίθει δὴ οὖν ὁ Μωσῆς χρησίμως σφόδρα τὸ κάλυμμα. Κατασκίασμα γὰρ ὁ νόμος ἔχει, τὸ παχὺ τοῦ γράμματος, καὶ τῆς ἱστορίας τὸ οὐ σφόδρα λαμπρόν. Ἀλλ’ ἐν ὄψει, φησὶ, Θεοῦ εἰσερχόμενος ὁ Μωσῆς, περιῄρει τὸ κάλυμμα. Τοῦτό τοι καὶ ἐφ’ ἡμῶν αὐτῶν ἀληθὲς εὑρήσομεν. Ἐνηνεγμένοι γὰρ ὥσπερ ἐν προσώπῳ τοῦ Θεοῦ καὶ Πατρὸς, προσκομίζοντος ἡμᾶς τοῦ Χριστοῦ, κατασκιασμάτων δίχα τὴν Μωσέως ὀψόμεθα δόξαν, πνευματικῶς νοοῦντες τὸν νόμον. Μεταμορφούμεθα γὰρ ἀπὸ δόξης εἰς δόξαν, κατὰ τὸ γεγραμμένον. Ὅτι γὰρ ἐν δόξῃ τὸ Χριστοῦ μυστήριον, πῶς ἔστιν ἀμφιβάλλειν, διακεκραγότος ὡδὶ τοῦ μακαρίου Παύλου σαφῶς περί τε τῆς Πρώτης καὶ Δευτέρας Διαθήκης· Εἰ γὰρ ἡ διακονία τῆς κατακρίσεως δόξα, πολλῷ μᾶλλον περισσεύει ἡ διακονία τῆς δικαιοσύνης ἐν δόξῃ; Κατήργηται μὲν γὰρ ἡ τοῦ νόμου σκιὰ, καίτοι τῇ δόξῃ τετιμημένη τῇ διὰ Μωσέως, ἤγουν τῇ ἐν προσώπῳ Μωσέως. Μένει δὲ ἀσάλευτα τὰ διὰ Χριστοῦ, καὶ πλουτεῖ πάντως τὴν ἀμείνω τῆς ἀρχαιοτέρας δόξαν τε καὶ χάριν. Περιῃρημένων τοιγαροῦν τῶν ἐν νόμῳ κατασκιασμάτων, τὴν δόξαν Θεοῦ κατοπτριζόμεθα, κατὰ τὸ γεγραμμένον. Εἰ ἀκούσωμεν ἐν τύπῳ σφαζόμενον τὸν ἀμνὸν, εὐθέως γινώσκωμεν τὸ μυστήριον, γνωρίζοντες ἀμνὸν, ὃς δι’ ἡμᾶς καὶ ὑπὲρ ἡμῶν ἀνέθηκεν ἑαυτὸν εἰς ὀσμὴν εὐωδίας τῷ Θεῷ καὶ Πατρί.","english":"Therefore, the light of the law itself is unacceptable to the Jews, and not only to the weak and common, but also to the chosen and sacred ones. For you have heard that Aaron, along with the elders, feared the glory of Moses. So Moses very usefully placed the veil. For the law has a covering, the thickness of the letter, and the not very bright aspect of the history. But when Moses entered into the presence of God, he says, he removed the veil. This we will find to be true also in our own case. For when we are brought, as it were, into the presence of God the Father, with Christ presenting us, we will see the glory of Moses without coverings, understanding the law spiritually. For we are transformed from glory to glory, according to what is written. For that the mystery of Christ is in glory, how can it be doubted, when the blessed Paul clearly proclaims here concerning both the First and Second Covenants: For if the ministry of condemnation is glory, how much more does the ministry of righteousness abound in glory? For the shadow of the law has been abolished, although it was honored with the glory through Moses, that is, in the person of Moses. But the things through Christ remain unshaken, and they certainly possess a better glory and grace than the older ones. Therefore, when the coverings in the law are removed, we behold the glory of God, according to what is written. If we hear of the lamb being sacrificed in type, we immediately recognize the mystery, recognizing the lamb who for us and on our behalf offered himself as a sweet fragrance to God the Father.","structure":"narrative","commentary":[{"unit":"sense","kind":"sense","basis":"text","lemma":"Οὐκοῦν ἀπαράδεκτον Ἰουδαίοις καὶ αὐτὸ τοῦ νόμου φῶς","severity":"info","text":"Cyril argues that even the light of the Mosaic law is unacceptable to the Jews, including the elite, not only the weak. This introduces the theme of the law's hidden glory.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"scripture","kind":"scripture","basis":"text","lemma":"Ἐν ὄψει, φησὶ, Θεοῦ εἰσερχόμενος ὁ Μωσῆς, περιῄρει τὸ κάλυμμα","severity":"info","text":"Cyril alludes to Exodus 34:33-35, where Moses removes a veil when entering God's presence, interpreting this as a type of spiritual understanding.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"scripture","kind":"scripture","basis":"text","lemma":"Εἰ γὰρ ἡ διακονία τῆς κατακρίσεως δόξα, πολλῷ μᾶλλον περισσεύει ἡ διακονία τῆς δικαιοσύνης ἐν δόξῃ","severity":"info","text":"Cyril quotes or paraphrases 2 Corinthians 3:9, where Paul contrasts the ministry of condemnation (the law) with the ministry of righteousness (the gospel), emphasizing greater glory.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"term","kind":"term","basis":"text","lemma":"κατασκίασμα","severity":"info","text":"The Greek term 'kataskiasma' (covering, shadow) is used by Cyril to denote the literal or historical sense of the law, which obscures its spiritual meaning. It is a key metaphor in this passage.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"background","kind":"background","basis":"text","lemma":"Μεταμορφούμεθα γὰρ ἀπὸ δόξης εἰς δόξαν","severity":"info","text":"Cyril echoes the concept of transformation from glory to glory, likely drawing on 2 Corinthians 3:18 or patristic exegesis of the Transfiguration, linking Moses' glory to Christ's mystery.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"reception","kind":"reception","basis":"text","lemma":"Εἰ ἀκούσωμεν ἐν τύπῳ σφαζόμενον τὸν ἀμνὸν","severity":"info","text":"Cyril interprets the sacrificial lamb of the Old Testament as a type of Christ, who offered himself as a sweet fragrance to God the Father, reflecting standard Alexandrian typology.","cites":[],"named_sources":[],"dropped_cites":[]}],"ambiguities":["The phrase 'ἐν ὄψει, φησὶ, Θεοῦ' could be read as a direct quotation from an unspecified source (perhaps Exodus or a lost tradition); Cyril does not name the source explicitly.","The reference to 'the blessed Paul' and the quotation may conflate 2 Corinthians 3:9 with other Pauline passages; the exact citation is not given."],"confidence":"high","notes":[]},{"i":507,"ref":"p507","source":"Κἂν σποδὸς δαμάλεως ῥαντίζουσα τοὺς κεκοινωμένους ἁγιάζῃ πρὸς τὴν τῆς σαρκὸς καθαρότητα· πάλιν οὐδὲν ἧττον νοήσωμεν τὴν διὰ Χριστοῦ κάθαρσιν, ἣ δι’ ὕδατός τε καὶ πνεύματος, οὐ σαρκικῶν ἡμᾶς ἀπαλλάττουσα ῥύπων, ἀλλὰ τῶν ἐν πνεύματι καὶ ψυχῇ μολυσμῶν τὸν μῶμον ἐκπλύνουσα. Ἡγιάσμεθα γὰρ ἐν Χριστῷ. Προσεποίσομεν δὲ καὶ τοῦτο χρησίμως. Μέχρι γὰρ τούτου τῶν ἐν τῇ Ἐξόδῳ κεφαλαίων τὴν ἀφήγησιν συμμετρεῖν ἐγνώκαμεν, οὐ πρὸς τὴν τῶν ἐφεξῆς καταναρκήσαντες ἑρμηνείαν, ἀλλ’ ὅτι τοὺς Περὶ τῆς ἐν πνεύματί τε καὶ ἀληθείᾳ προσκυνήσεως συντιθέντες λόγους, ταῖς καθηκούσαις ἐρεύναις ὑποβεβλήκαμεν αὐτήν τε τῆς ἁγίας σκηνῆς τὴν κατασκευὴν, καὶ ἕκαστα τῶν ἐν αὐτῇ κειμένων, ἁγιαστηρίου τε, φημὶ, καὶ τῆς κιβωτοὺ, τραπέζης, καὶ λυχνίας, ὡς ἐλλελοιπέναι δοκεῖν τῇ τῶν ἀναγκαίων ἀφηγήσει μηδέν. Δεδαπανήκαμεν γὰρ εἰς τοῦτόν γε ἔννατον καὶ δέκατον λόγον. Θεῷ δὲ ἡμῶν δόξα εἰς αἰῶνας τῶν αἰώνων. Ἀμήν.\n\nΤΟΥ ΕΝ ΑΓΙΟΙΣ ΠΑΤΡΟΣ ΗΜΩΝ ΚΥΡΙΛΛΟΥ ΑΡΧΙΕΠΙΣΚΟΠΟΥ ΑΛΕΞΑΝΔΡΕΙΑΣ ΓΛΑΦΥΡΩΝ ΕΙΣ ΤΟ ΛΕΥΙΤΙΚΟΝ ΒΙΒΛΙΟΝ.","english":"Even if the ash of a heifer sprinkling those who are defiled sanctifies them for bodily purity, let us nonetheless understand the cleansing through Christ, which is by water and spirit, not freeing us from bodily filth, but washing away the stain of pollutions in spirit and soul. For we have been sanctified in Christ. And we will also usefully add this. For we have determined to measure the narrative of the chapters in Exodus up to this point, not having grown weary of the interpretation of what follows, but because, when composing the discourses On Worship in Spirit and Truth, we subjected to the appropriate investigations both the construction of the holy tabernacle itself and each of the things placed in it—namely, the sanctuary, the ark, the table, and the lampstand—so that nothing seems to have been left out of the account of the necessary matters. For we have expended on this the ninth and tenth discourses. Glory to our God for ever and ever. Amen.\n\nOf Our Father among the Saints Cyril Archbishop of Alexandria, Glaphyra on the Book of Leviticus.","structure":"narrative","commentary":[{"unit":"background","kind":"background","basis":"text","lemma":"σποδὸς δαμάλεως","severity":"info","text":"The ash of a heifer refers to the red heifer ritual (Numbers 19) used for purification from corpse defilement, a key type of cleansing in Jewish law.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"scripture","kind":"scripture","basis":"text","lemma":"δι’ ὕδατός τε καὶ πνεύματος","severity":"info","text":"Cyril alludes to baptismal regeneration (cf. John 3:5, Titus 3:5), contrasting bodily purification with spiritual cleansing through water and spirit.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"reception","kind":"reception","basis":"text","lemma":"Περὶ τῆς ἐν πνεύματί τε καὶ ἀληθείᾳ προσκυνήσεως","severity":"info","text":"Cyril references his own work On Worship in Spirit and Truth, a treatise on true worship, likely lost or partially preserved, indicating his broader exegetical project.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"structure","kind":"structure","basis":"text","lemma":"ἔννατον καὶ δέκατον λόγον","severity":"info","text":"Cyril notes he has devoted the ninth and tenth discourses to the tabernacle, showing the Glaphyra is structured as a series of homilies or treatises.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"transmission","kind":"transmission","basis":"text","lemma":"ΤΟΥ ΕΝ ΑΓΙΟΙΣ ΠΑΤΡΟΣ ΗΜΩΝ ΚΥΡΙΛΛΟΥ ... ΓΛΑΦΥΡΩΝ ΕΙΣ ΤΟ ΛΕΥΙΤΙΚΟΝ ΒΙΒΛΙΟΝ","severity":"info","text":"The title indicates this passage concludes the Glaphyra on Leviticus, though the work covers Exodus and Leviticus; the manuscript tradition may have merged books.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"caution","kind":"caution","basis":"text","lemma":"ἐλλελοιπέναι δοκεῖν","severity":"caution","text":"Cyril claims nothing is omitted from the tabernacle account, but the reference to 'ninth and tenth discourses' suggests the work may be incomplete or reorganized.","cites":[],"named_sources":[],"dropped_cites":[]}],"ambiguities":["The phrase 'ἐλλελοιπέναι δοκεῖν' could imply either that nothing is missing or that the author fears something is missing; the translation takes the former sense.","The exact scope of 'Περὶ τῆς ἐν πνεύματί τε καὶ ἀληθείᾳ προσκυνήσεως' is uncertain; it may be a lost work or a section within the Glaphyra."],"confidence":"high","notes":[]},{"i":508,"ref":"p508","source":"Ὅτι Χριστοῦ τὸ πάθος, σωτήριον.\n\nα. Ὁ μὲν τῶν ὅλων Θεὸς θάνατον οὐκ ἐποίησεν, οὐδὲ τέρπεται ἐπ’ ἀπωλείᾳ ζώντων· ἀλλ’ ἔκτισε μὲν εἰς τὸ εἶναι τὰ πάντα, καὶ σωτήριοι αἱ γενέσεις τοῦ κόσμου. Καὶ οὐκ ἔστιν ᾅδου βασίλειον ἐπὶ τῆς γῆς, καθὰ γέγραπται· φθόνῳ δὲ διαβόλου θάνατος εἰσῆλθεν εἰς τὸν κόσμον. Ἔχοι δ’ ἂν ἐφ’ ἑαυτῷ καὶ μάλα εἰκότως τὸ ἀληθὲς ὁ λόγος. Οὐ γὰρ ἂν οὕτως εὐκλεᾶ καὶ ἀξιοθαύμαστον τοῖς εὐκόλως φθείρεσθαι πεφυκόσιν ἐναπέθηκεν ὁ Δημιουργὸς, ἀλλὰ παρεισβέβληκε μὲν ἐξ ὀργῆς ὁ θάνατος, ὅτι τῆς θείας ἀλογήσας ἐντολῆς ἀπονένευκεν εἰς τὸ ἀπειθὲς καὶ δυσήνιον ὁ προπάτωρ Ἀδάμ. Ἀνῄρηται δὲ λοιπὸν, καὶ ἐκ μέσου γέγονεν ἐν Χριστῷ δι’ ὑπακοῆς τοῦ ἑνὸς ἀνθρώπου τὰ ἐγκλήματα. Δεδικαιώμεθα γὰρ ἐν αὐτῷ· καὶ μαρτυρήσει γράφων ὁ θεσπέσιος Παῦλος· Ὥσπερ γὰρ διὰ παρακοῆς τοῦ ἑνὸς ἀνθρώπου ἁμαρτωλοὶ κατεστάθησαν οἱ πολλοὶ, οὕτω καὶ διὰ τῆς ὑπακοῆς τοῦ ἑνὸς ἀνθρώπου δίκαιοι κατασταθήσονται οἱ πολλοί. Καταδεδικάσμεθα γὰρ ἐν ἐκείνῳ πρὸς θάνατον· ἠλεήμεθα δὲ διὰ Χριστοῦ, καὶ ἀνεκαινίσθημεν εἰς ζωήν· γέγονε γὰρ ὑπήκοος τῷ Πατρὶ μέχρι θανάτου, καὶ τέθεικε τὴν ψυχὴν ὑπὲρ ἡμῶν· Καὶ τῷ μώλωπι αὐτοῦ ἡμεῖς ἰάθημεν, κατὰ τὰς Γραφάς. Φαίη δ’ ἂν ὅτι καὶ τὴν κατὰ κόσμον ἁμαρτίαν ἀῤῥωστήσαντες ἐν Ἀδὰμ, γεγόναμεν ἐν Χριστῷ θυσία πνευματικὴ καὶ εὐώδης τῷ Θεῷ καὶ Πατρὶ, καλή τε καὶ εὐπαράδεκτος, καὶ τῆς κατὰ νόμον σκιᾶς πολὺ λίαν ἐν ἀμείνοσιν. Ἀπαρχὴ δὲ ἡμῶν, ὁ Χριστὸς, καὶ αὐτὸς ἡμῖν ἀνεκαίνισεν τὴν ὁδόν· οὕτω γάρ τού φησιν ὁ Δαβὶδ ἐν βίβλῳ Ψαλμῶν πρὸς τὸν ἐν οὐρανοῖς Πατέρα καὶ Θεόν·","english":"That the passion of Christ is salvific.\n\nGod of all did not create death, nor does he delight in the destruction of the living; rather, he created all things into being, and the generations of the world are salvific. And there is no kingdom of Hades on earth, as it is written; but death entered the world through the envy of the devil. And the word would have the truth upon itself, and quite reasonably. For the Creator would not have placed such glory and wonder in things naturally prone to easy corruption, but death was introduced from wrath, because the forefather Adam, disregarding the divine command, turned aside into disobedience and unruliness. But it has now been abolished and removed from the midst in Christ through the obedience of the one man, the charges having been settled. For we have been justified in him; and the divine Paul will bear witness, writing: For just as through the disobedience of the one man the many were constituted sinners, so also through the obedience of the one man the many will be constituted righteous. For we were condemned to death in that one; but we have been pitied through Christ and renewed into life; for he became obedient to the Father unto death, and laid down his life for us. And by his wound we were healed, according to the Scriptures. And one might say that, having fallen ill with the sin of the world in Adam, we have become in Christ a spiritual and fragrant sacrifice to God and Father, good and acceptable, and far superior to the shadow under the law. And Christ, our firstfruits, has renewed the way for us; for thus David says in the book of Psalms to the Father and God in heaven:","structure":"narrative","commentary":[{"unit":"sense","kind":"sense","basis":"text","lemma":"Ὅτι Χριστοῦ τὸ πάθος, σωτήριον","severity":"info","text":"The opening heading declares the passion of Christ as salvific, setting the soteriological theme of the passage.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"scripture","kind":"scripture","basis":"text","lemma":"φθόνῳ δὲ διαβόλου θάνατος εἰσῆλθεν","severity":"info","text":"Cyril echoes the idea that death entered through the devil's envy, likely alluding to Wisdom of Solomon 2:24 or a similar tradition.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"scripture","kind":"scripture","basis":"text","lemma":"Ὥσπερ γὰρ διὰ παρακοῆς τοῦ ἑνὸς ἀνθρώπου","severity":"info","text":"Cyril quotes or paraphrases Paul (Romans 5:19) on the parallel between Adam's disobedience and Christ's obedience.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"scripture","kind":"scripture","basis":"text","lemma":"Καὶ τῷ μώλωπι αὐτοῦ ἡμεῖς ἰάθημεν","severity":"info","text":"The phrase 'by his wound we were healed' is a scriptural allusion, possibly from a liturgical or patristic source, not directly identified.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"scripture","kind":"scripture","basis":"text","lemma":"οὕτω γάρ τού φησιν ὁ Δαβὶδ ἐν βίβλῳ Ψαλμῶν","severity":"info","text":"Cyril introduces a citation from David in the Psalms, but the passage breaks off before the quotation is given.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"background","kind":"background","basis":"text","lemma":"ἀπαρχὴ δὲ ἡμῶν, ὁ Χριστὸς","severity":"info","text":"Cyril uses the concept of Christ as 'firstfruits' (ἀπαρχή), a Pauline image (1 Corinthians 15:20, 23) for Christ's resurrection as prototype.","cites":[],"named_sources":[],"dropped_cites":[]}],"ambiguities":["The exact scriptural source for 'by his wound we were healed' is not specified; it may be a paraphrase or a lost citation.","The passage ends mid-sentence before the Psalm quotation is given, leaving the reference incomplete."],"confidence":"high","notes":[]},{"i":509,"ref":"p509","source":"Θυσίαν καὶ προσφορὰν οὐκ ἐθέλησας· σῶμα δὲ κατηρτίσω μοι. Ὁλοκαυτώματα καὶ περὶ ἁμαρτίας οὐκ ηὐδόκησας. Τότε εἶπον· Ἰδοὺ ἥκω, τοῦ ποιῆσαι, ὁ Θεὸς, τὸ θέλημά σου, ἠβουλήθην. Καὶ ταυτὶ δὴ πάλιν ἔξεστι καταθρεῖν καὶ ἐκ τῶν γεγραμμένων ἐν τῷ Λευϊτικῷ. Ἔχει δὲ οὕτως· Ἐὰν δὲ προσφέρῃς θυσίαν πρωτογεννημάτων τῷ Κυρίῳ νέα πεφρυγμένα χίδρα ἐρεικτὰ τῷ Κυρίῳ, καὶ προσοίσεις τὴν θυσίαν τῶν πρωτογεννημάτων, καὶ ἐπιχεεῖς ἐπ’ αὐτὴν ἔλαιον, καὶ ἐπιθήσεις ἐπ’ αὐτὴν λίβανον. Θυσία ἐστί. Καὶ ἀνοίσει ἱερεὺς τὸ μνημόσυνον αὐτῆς ἀπὸ τῶν χίδρων σὺν τῷ ἐλαίῳ, καὶ πάντα τὸν λίβανον αὐτῆς, κάρπωμά ἐστι τῷ Κυρίῳ.\n\nβ. Ἐναργὴς οὖν λίαν ὁ τοῦ γράμματος νοῦς, καὶ οὐκ ἂν δέοιτό τινος, καθάπερ ἐγᾦμαι, πόνου πρός γε τὸ δύνασθαι, φημὶ, συνιέναι λεπτῶς. Πλὴν ἐκεῖνο ἐρῶ· Χίδρα λέγεται τὰ ἐξ ὀσπρίων ἄλευρα. Ἐν δέ γε τοῖς τύποις τὸ Χριστοῦ λαμβάνει μυστήριον. Καὶ ἔστιν αὐτὸς ἡ ὑπὲρ ἡμῶν θυσία, τὸ πρωτογέννημα τὸ πνευματικὸν, τουτέστιν, ἡ τῆς ἀνθρωπότητος ἀπαρχὴ, ὁ πρωτότοκος ἐκ νεκρῶν, ὁ πρῶτος εἰς ἀφθαρσίαν, τὸ οἱονεὶ πρωτόλειον τῶν κεκοιμημένων. Ὡς κόκκος μὲν τοῦ σίτου πεσὼν ἐπὶ τὴν γῆν καὶ ἀποθανὼν, ἀστάχυος δὲ δίκην πολλοστὸς ἀναφύς. Τοῦτο γὰρ ἡμῖν αὐτὸς ἀφηγεῖτο λέγων· Ἐὰν μὴ ὁ κόκκος τοῦ σίτου πεσὼν εἰς τὴν γῆν ἀποθάνῃ, αὐτὸς μόνος μένει, ἐὰν δὲ ἀποθάνῃ, πολὺν καρπὸν φέρει. Πλὴν ἀπέθανεν, οὐ δι’ ἑαυτὸν, ἀλλ’ ἡμῖν. Ἀλλ’ ἡμῖν ὑπεμφήνειεν ἀστείως τὸ γράμμα τὸ νομικόν. Εἰ γὰρ δή τις ἕλοιτο, φησὶ, δωροφορεῖν θυσίαν πρωτογεννημάτων τῷ Κυρίῳ, νέα πεφρυγμένα χίδρα ἐρεικτὰ τῷ Θεῷ.","english":"You did not wish for sacrifice and offering; but you prepared a body for me. You did not approve of whole burnt offerings and those for sin. Then I said, \"Behold, I come, O God, to do your will; I was willing.\" And these things again it is possible to observe also from what is written in Leviticus. It reads thus: \"If you offer a sacrifice of firstfruits to the Lord, new parched groats, crushed for the Lord, and you shall bring the sacrifice of firstfruits, and you shall pour oil upon it, and you shall place frankincense upon it. It is a sacrifice. And the priest shall offer its memorial from the groats with the oil, and all its frankincense; it is a burnt offering to the Lord.\"\n\n2. The meaning of the text is very clear, and it would not, I think, require any labor, at least for being able, I mean, to understand it precisely. Nevertheless, I will say this: \"Chidra\" are called the flours from legumes. In the types, however, it receives the mystery of Christ. And he himself is the sacrifice on our behalf, the spiritual firstfruit, that is, the first offering of humanity, the firstborn from the dead, the first into incorruption, the so-called firstfruit of those who have fallen asleep. Like a grain of wheat falling upon the earth and dying, but like an ear of grain springing up manifold. For he himself related this to us, saying, \"Unless the grain of wheat falls into the earth and dies, it remains alone; but if it dies, it bears much fruit.\" Yet he died, not for himself, but for us. But the legal text has subtly indicated this to us. For if someone should choose, it says, to offer a sacrifice of firstfruits to the Lord, new parched groats crushed for God.","structure":"narrative","commentary":[{"unit":"scripture","kind":"scripture","basis":"text","lemma":"Λευϊτικῷ","severity":"info","text":"Cyril quotes Leviticus 2:14-16 (LXX) on the sacrifice of firstfruits, including groats, oil, and frankincense.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"term","kind":"term","basis":"text","lemma":"χίδρα","severity":"info","text":"Cyril glosses 'chidra' as flours from legumes, but in typological interpretation it signifies the mystery of Christ.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"parallel","kind":"parallel","basis":"text","lemma":"κόκκος τοῦ σίτου","severity":"info","text":"Cyril compares Christ to a grain of wheat that dies and yields many ears, echoing a saying attributed to Christ (cf. John 12:24).","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"background","kind":"background","basis":"text","lemma":"πρωτογεννημάτων","severity":"info","text":"The term 'firstfruits' (πρωτογεννημάτων) in Leviticus is interpreted by Cyril as a type of Christ, the spiritual firstfruit of humanity.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"structure","kind":"structure","basis":"text","lemma":"β.","severity":"info","text":"The passage is divided into two sections: the first quotes Leviticus, the second provides Cyril's typological interpretation of the sacrifice.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"reception","kind":"reception","basis":"text","lemma":"τύποις","severity":"info","text":"Cyril employs typological exegesis, reading the Levitical sacrifice as a prefiguration of Christ's sacrificial death and resurrection.","cites":[],"named_sources":[],"dropped_cites":[]}],"ambiguities":["The Greek text of Leviticus quoted may vary from the standard LXX; Cyril's citation is adapted to his argument.","The phrase 'νέα πεφρυγμένα χίδρα ἐρεικτὰ' is ambiguous in translation; Cyril explains 'χίδρα' as legume flours."],"confidence":"high","notes":[]},{"i":510,"ref":"p510","source":"Ἄθρει δὴ οὖν, ὅπως ἐκ νέων ἡμᾶς προσάγειν καρπὸν προτρέπει Μωσῆς, ἤτοι τὸ γράμμα τὸ νομικόν. Ἀπαρχὴ γὰρ, ὡς ἔφην, τῆς εἰς καινότητα ζωῆς ἀνανεουμένης φύσεως Χριστὸς, καὶ ἐν αὐτῷ γέγονε τὰ πάντα καινά. Πλὴν, οὐκ ἐκ μόνου προσφέρεται σίτου τὰ εἰς θυσίαν, ἀλλὰ καὶ ἐξ ὀσπρίων κατερεικτῶν. Ὅνπερ γὰρ τρόπον ἐκ σίτου σεμίδαλιν, καὶ οὐκ αὐτὸν ὑγιᾶ τὸν κόκκον ὁλοκαυτοῦν διετύπου· οὕτω κἀνθάδε χρῆναι ποιεῖσθαι κατερεικτὰ, τουτέστιν, ἀληλεσμένα τὰ ἐξ ὀσπρίων προστέταχεν, ἵνα δὴ φαίνοιτο τῇ θυσίᾳ προσὸν τὸ οἱονεὶ ἐδώδιμον. Κατειθίσμεθα γὰρ, οὐχ ὑγιᾶ τὸν κόκκον, συντεθραυσμένον δὲ μᾶλλον ποιεῖσθαι τροφήν. Οὐκοῦν πρωτογέννημα μὲν, ὁ Χριστὸς, καὶ θυσία τῷ Θεῷ καλὴ καὶ εὐοσμωτάτη, τροφιμωτάτη δὲ λίαν καὶ ἡμῖν αὐτοῖς. Αὐτὸς γάρ ἐστιν ὁ ἄρτος, ὁ ἐξ οὐρανοῦ καταβὰς, καὶ ζωὴν τῷ κόσμῳ διδούς· καὶ οἱονείπως ἡμῖν ἔδεσμα τὸν αὐτὸν παραθεὶς, καθάπερ σεμίδαλιν ἢ χίδραν. Ἐπιχέεσθαι δὲ τῇ θυσίᾳ δεῖν ἔφη τὸ ἔλαιον, καταπλάττεσθαι δὲ αὐτὴν καὶ λιβανωτῷ προστέταχε· τοῦ μὲν ἐλαίου τὸ ὡς ἐν πιότητι καὶ ἱλαρότητι συμβολικῶς ὑποφαίνοντος· τοῦ δέ γε λιβάνου, τὸ ἱερὸν καὶ εὐῶδες ἀστείως ἡμῖν ὑποσημαίνοντος. Γέγονε μὲν γὰρ, ὡς ἔφην, ὑπὲρ ἡμῶν θυσία ὁ Χριστὸς, καὶ ὡς ἀγρῶν ἀπαρχὴ πρωτογεννημάτων πνευματικῶν. Ὅτι δὲ οὐκ εἰς δάκρυον ἤ τε θρῆνος ὁ θάνατος ἦν αὐτῷ, ἐπ’ ἀναιρέσει δὲ μᾶλλον δακρύων καὶ θρήνων καὶ ἐπ’ ἐλπίδι τῇ λίαν ἱλαρωτάτῃ, πῶς ἂν ἢ πόθεν ἐνδοιάσειέ τις; Οὐ γὰρ γέγονε κάτοχος ταῖς ᾅδου πύλαις, οὐδὲ μεμένηκε ἐν νεκροῖς.","english":"Observe then how Moses, that is, the legal text, urges us to bring fruit from our youth. For the firstfruits, as I said, of life renewed into newness of nature is Christ, and in him all things have become new. However, the offering for sacrifice is not made from grain alone, but also from crushed legumes. For just as he typified that from grain fine flour, and not the whole kernel itself, is to be burnt whole, so here too he has commanded that crushed legumes, that is, ground produce from legumes, be made, so that the edible part, as it were, might be present in the sacrifice. For we are accustomed to make food not from the whole kernel, but rather from it crushed. Therefore, Christ is both a firstborn and a sacrifice beautiful and most fragrant to God, and also very nourishing to us ourselves. For he is the bread that came down from heaven, giving life to the world, and he has set himself before us as a kind of food, like fine flour or groats. And he said that oil must be poured on the sacrifice, and he commanded that it be coated with frankincense as well, the oil symbolically indicating cheerfulness and richness, and the frankincense elegantly signifying for us the sacred and fragrant. For Christ became a sacrifice on our behalf, as I said, and like a firstfruits of spiritual produce from the fields. But that his death was not for tears or lamentation, but rather for the removal of tears and lamentations and for the most cheerful hope, how or whence could anyone doubt? For he did not become a captive at the gates of Hades, nor did he remain among the dead.","structure":"narrative","commentary":[{"unit":"sense","kind":"sense","basis":"text","lemma":"Ἄθρει δὴ οὖν","severity":"info","text":"Cyril uses the imperative 'Ἄθρει' ('observe') to direct the reader's attention to the typological meaning of the Mosaic law, a common exegetical move in his Glaphyra.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"term","kind":"term","basis":"glossary","lemma":"κατερεικτῶν","severity":"info","text":"'κατερεικτῶν' (crushed legumes) is a rare term; Cyril glosses it as 'ἀληλεσμένα' (ground), emphasizing the process of crushing that makes the offering edible, paralleling Christ's transformative sacrifice.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"scripture","kind":"scripture","basis":"text","lemma":"Leviticus","severity":"info","text":"Cyril alludes to Leviticus 2:14-16, which prescribes offerings of firstfruits with oil and frankincense, though he does not quote the verse directly; the reference is implicit in the ritual details.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"background","kind":"background","basis":"background","lemma":"ἄρτος ἐξ οὐρανοῦ","severity":"info","text":"The phrase 'bread from heaven' echoes John 6:31-35, where Christ identifies himself as the bread of life, a key Christological typology in Cyril's exegesis.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"reception","kind":"reception","basis":"external","lemma":"θυσία","severity":"info","text":"Cyril's interpretation of Christ as both sacrifice and nourishing food reflects a standard Alexandrian typology, later influential in Byzantine liturgical commentaries.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"caution","kind":"caution","basis":"text","lemma":"πρωτογέννημα","severity":"caution","text":"The term 'πρωτογέννημα' (firstborn) is ambiguous: it could mean 'firstborn' (of animals) or 'firstfruits' (of crops); Cyril uses it here in a Christological sense, blending both meanings.","cites":[],"named_sources":[],"dropped_cites":[]}],"ambiguities":["The phrase 'πρωτογέννημα' may be read as either 'firstborn' or 'firstfruits'; Cyril's context suggests a deliberate ambiguity to link Christ to both sacrificial and agricultural typology."],"confidence":"high","notes":[]},{"i":511,"ref":"p511","source":"ἀλλ’ εἰ καὶ κατέπιεν ὁ θάνατος ἰσχύσας, κατὰ τὴν τοῦ προφήτου φωνὴν, ἀλλὰ πάλιν ἀφεῖλεν ὁ Θεὸς πᾶν δάκρυον ἀπὸ παντὸς προσώπου· τὸ ὄνειδος τοῦ λαοῦ ἀφεῖλεν ἀπὸ πάσης τῆς γῆς. Πῶς ἢ τίνα τρόπον; Ἀνεβίω γὰρ ὁ Χριστὸς, πατήσας τε θάνατον, ἵνα καὶ ἡμᾶς ἀπαλλάξῃ φθορᾶς, καὶ περιστείλας εὖ μάλα τὸν ἐπὶ τούτῳ θρῆνον, χαίροντας ἤδη πως ἀναπείσῃ βοᾷν· Ἔστρεψας τὸν κοπετόν μου εἰς χαρὰν ἐμοὶ, διέῤῥηξας τὸν σάκκον μου, καὶ περιέζωσάς με εὐφροσύνην. Οὐκοῦν ἔχοι ἂν εἰκότως τὸ ἱλαρὸν, ἐν ἐλπίδι, τῆς θυσίας ὁ τρόπος. Νοοῖτο δ’ ἂν καὶ ἑτέρως, εἴπερ ἕλοιτό τις. Ἠλεήμεθα γὰρ ἐν Χριστῷ. Καὶ τοῦτο, οἶμαι, ἐστὶ τὸ, Ἐλίπανας ἐν ἐλαίῳ τὴν κεφαλήν μου. Ὅτι δὲ οὐκ ἐπί τισιν εὐλόγοις αἰτίαις, ἤτοι πλημμελήμασιν, ὁ Χριστοῦ θάνατος, ἀλλ’ εὐσημωτάτη λίαν καὶ ἀμώμητος παντελῶς ὑπὲρ ἡμῶν θυσία (προσκεκόμισται γὰρ, ἵνα καταργήσῃ τὴν ἁμαρτίαν, καὶ τὸν ἐξ αὐτῆς τε καὶ δι’ αὐτὴν θάνατον), διὰ τοῦ λιβάνου συνήσεις· ὁ μὲν γὰρ προπάτωρ Ἀδὰμ ταῖς ἐν ἀρχῇ παραβάσεσιν εὖ μάλα πρεπωδεστάτην ἐκομίζετο τὴν ἀράν. Ἐπειδὴ δὲ τὴν κάκοσμον ἀληθῶς προηῤῥώστησεν ἁμαρτίαν, ταύτῃτοι καὶ δικαίως κατεδικάζετο. Ὁ δέ γε τῶν ὅλων Σωτὴρ καὶ Κύριος ἐπ’ οὐδενὶ τῶν ἀτόπων κατεγνωσμένος (οὐ γὰρ ἐποίησεν ἁμαρτίας), καλὴ καὶ εὐώδης γέγονεν ὑπὲρ ἡμῶν θυσία, καὶ νέων ὥσπερ καρπῶν ἀπαρχὴ, καὶ ὡς ἐν εἴδει παντὶ, σίτῳ τε, φημὶ, καὶ ὀσπρίοις. Ἀπέθανε γὰρ ὑπὲρ πάντων μικρῶν καὶ μεγάλων, ἐθνῶν τε καὶ Ἰουδαίων. Γεγόναμεν γὰρ δι’ αὐτοῦ καὶ ἐν αὐτῷ μνημόσυνον τῷ Θεῷ καὶ Πατρί. Διὰ τοῦτό φησι τὸ Γράμμα τὸ νομικόν·","english":"But even if death prevailed and swallowed, according to the prophet’s word, yet again God removed every tear from every face; he removed the reproach of the people from the whole earth. How, or in what manner? For Christ revived, having trampled upon death, in order also to deliver us from corruption, and having thoroughly suppressed the lamentation over this, he persuades us, now somehow rejoicing, to cry out: “You have turned my mourning into joy for me; you have rent my sackcloth and girded me with gladness.” Therefore the manner of the sacrifice would reasonably possess cheerfulness, in hope. It might also be understood otherwise, if one should choose. For we have been pitied in Christ. And this, I think, is the meaning of: “You have anointed my head with oil.” And that the death of Christ was not for any reasonable causes or faults, but a most auspicious and entirely blameless sacrifice on our behalf (for it was offered in order to abolish sin, and the death that comes from it and through it), you will understand from the frankincense. For the forefather Adam, by his initial transgressions, received a curse that was very fitting. Since he had indeed contracted the truly foul-smelling sin, he was justly condemned for it. But the Savior and Lord of all, convicted of nothing improper (for he committed no sin), became a beautiful and fragrant sacrifice on our behalf, and a firstfruit, as it were, of new crops, and in every kind, both grain and pulses. For he died on behalf of all, small and great, both Gentiles and Jews. For through him and in him we have become a memorial to God and Father. Therefore the legal text says:","structure":"narrative","commentary":[{"unit":"scripture","kind":"scripture","basis":"text","lemma":"Ἔστρεψας τὸν κοπετόν μου εἰς χαρὰν ἐμοὶ, διέῤῥηξας τὸν σάκκον μου, καὶ περιέζωσάς με εὐφροσύνην","severity":"info","text":"Cyril adapts a phrase from Psalm 30:11 LXX (ἔστρεψας τὸν κοπετόν μου εἰς χαρὰν ἐμοί), expanding it with imagery of sackcloth and gladness to emphasize Christ's transformation of mourning.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"scripture","kind":"scripture","basis":"text","lemma":"Ἐλίπανας ἐν ἐλαίῳ τὴν κεφαλήν μου","severity":"info","text":"Cyril cites Psalm 23:5 LXX (ἤλειψας ἐν ἐλαίῳ τὴν κεφαλήν μου) as a type of Christ's mercy, interpreting the anointing as a sign of divine pity.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"term","kind":"term","basis":"glossary","lemma":"θυσία","severity":"info","text":"Cyril uses θυσία (sacrifice) to contrast Adam's cursed transgression with Christ's blameless, fragrant offering, aligning with the Levitical typology of pure offerings.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"background","kind":"background","basis":"text","lemma":"λιβάνου","severity":"info","text":"Frankincense (λίβανος) was a key ingredient in Jewish temple incense (Exodus 30:34-36) and in Greek Christian typology symbolized Christ's pure, sweet-smelling sacrifice, as Cyril notes.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"structure","kind":"structure","basis":"text","lemma":"","severity":"info","text":"This passage concludes a typological exposition of the firstfruits offering (Leviticus 23:9-14), linking the sacrificial elements (grain, pulses, oil, frankincense) to Christ's death and resurrection.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"reception","kind":"reception","basis":"text","lemma":"","severity":"info","text":"Cyril's interpretation of Christ as a 'memorial' (μνημόσυνον) to God the Father reflects early Christian liturgical language, where the Eucharist was seen as an anamnesis before God.","cites":[],"named_sources":[],"dropped_cites":[]}],"ambiguities":["The phrase 'ἐν ἐλπίδι' (in hope) could modify either the cheerfulness of the sacrifice or the manner of offering; Cyril's syntax leaves both readings possible."],"confidence":"high","notes":[]},{"i":512,"ref":"p512","source":"Καὶ ἀνοίσει ὁ ἱερεὺς τὸ μνημόσυνον αὐτῆς ἀπὸ τῶν χίδρων σὺν τῷ ἐλαίῳ, καὶ πάντα τὸν λίβανον αὐτῆς. Κάρπωμα γάρ ἐστι τῷ Κυρίῳ. Προςκεκρουκότες μὲν γὰρ διὰ πολλῶν ἁμαρτιῶν, μονονουχὶ καὶ ἐξ ὀμμάτων γεγενήμεθα τοῦ Πατρός. Ἐπειδὴ δὲ γέγονεν ὑπὲρ ἡμῶν θυσία Χριστὸς, ἐμνήσθη ἡμῶν, καὶ ηὐλόγησεν ἡμᾶς· Ηὐλόγησε τοὺς φοβουμένους αὐτὸν τοὺς μικροὺς μετὰ τῶν μεγάλων. Τοιγάρτοι καὶ δεδιδάγμεθα ψάλλειν καὶ λέγειν· Εὐλογημένοι τῷ Κυρίῳ ἡμεῖς, τῷ ποιήσαντι τὸν οὐρανὸν καὶ τὴν γῆν. Καὶ καθ’ ἕτερον δὲ τρόπον τὴν Χριστοῦ θυσίαν ἡμῖν ὁ νόμος διασαφεῖ, λέγων· Ἐὰν δὲ θυσία σωτηρίου, τὸ δῶρον αὐτοῦ τῷ Κυρίῳ· ἐὰν μὲν ἐκ τῶν βοῶν αὐτῷ προσάγῃ, ἐάν τε ἄρσεν, ἐάν τε θῆλυ, ἄμωμον προσάξει αὐτὸ ἔναντι Κυρίου, καὶ ἐπιθήσει τὰς χεῖρας αὐτοῦ ἐπὶ τὴν κεφαλὴν τοῦ δώρου, καὶ σφάξει αὐτὸ παρὰ τὰς θύρας τῆς σκηνῆς τοῦ μαρτυρίου. Καὶ προσχεοῦσιν οἱ υἱοὶ Ἀαρὼν οἱ ἱερεῖς τὸ αἷμα ἐπὶ τὸ θυσιαστήριον, τῶν ὁλοκαυτωμάτων κύκλῳ. Καὶ προσάξουσιν ἀπὸ τῆς θυσίας τοῦ σωτηρίου, κάρπωμα Κυρίῳ τὰ στέαρ τὸ κατακαλύπτον τὴν κοιλίαν, καὶ πᾶν τὸ στέαρ τὸ ἐπὶ τῆς κοιλίας, καὶ τοὺς δύο νεφροὺς, καὶ τὸ στέαρ τὸ ἐπ’ αὐτῶν τὸ ἐπὶ τῶν μηρῶν, καὶ τὸν λοβὸν τὸν ἐπὶ τοῦ ἥπατος σὺν τοῖς νεφροῖς περιελεῖ. Καὶ ἀνοίσουσιν αὐτὰ οἱ υἱοὶ Ἀαρὼν, οἱ ἱερεῖς, ἐπὶ τὸ θυσιαστήριον, ἐπὶ τὰ ὁλοκαυτώματα, ἐπὶ τὰ ξύλα ἐπὶ τοῦ πυρὸς, κάρπωμα ὀσμὴ εὐωδίας τῷ Κυρίῳ.","english":"And the priest shall offer up her memorial from the barley-groats with the oil, and all her frankincense. For it is a burnt offering to the Lord. For having stumbled through many sins, we have become almost as though out of the Father’s sight. But since Christ became a sacrifice on our behalf, he remembered us and blessed us. He blessed those who fear him, the small along with the great. Therefore we have also been taught to sing and say: Blessed by the Lord are we, who made the heaven and the earth. And in another way the law clarifies Christ’s sacrifice for us, saying: If it is a sacrifice for deliverance, his gift to the Lord: if he offers from the cattle, whether male or female, he shall present it unblemished before the Lord, and he shall lay his hands on the head of the gift, and slaughter it by the doors of the tent of testimony. And the sons of Aaron, the priests, shall pour the blood around the altar of the whole burnt offerings. And they shall bring from the sacrifice for deliverance a burnt offering to the Lord: the fat covering the belly, and all the fat on the belly, and the two kidneys, and the fat upon them, and the fat on the thighs, and the lobe of the liver together with the kidneys he shall remove. And the sons of Aaron, the priests, shall offer these up on the altar, upon the whole burnt offerings, upon the wood on the fire, a burnt offering of fragrant odor to the Lord.","structure":"narrative","commentary":[{"unit":"scripture","kind":"scripture","basis":"text","lemma":"Καὶ ἀνοίσει ὁ ἱερεὺς τὸ μνημόσυνον αὐτῆς ἀπὸ τῶν χίδρων σὺν τῷ ἐλαίῳ, καὶ πάντα τὸν λίβανον αὐτῆς","severity":"info","text":"Cyril paraphrases Leviticus 5:11-12 (LXX), which prescribes the priest's offering of a memorial from barley-groats, oil, and frankincense.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"scripture","kind":"scripture","basis":"text","lemma":"Ἐὰν δὲ θυσία σωτηρίου, τὸ δῶρον αὐτοῦ τῷ Κυρίῳ· ἐὰν μὲν ἐκ τῶν βοῶν αὐτῷ προσάγῃ, ἐάν τε ἄρσεν, ἐάν τε θῆλυ, ἄμωμον προσάξει αὐτὸ ἔναντι Κυρίου","severity":"info","text":"Cyril cites Leviticus 3:1-2 (LXX) on the sacrifice for deliverance, requiring an unblemished animal presented before the Lord.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"scripture","kind":"scripture","basis":"text","lemma":"Καὶ προσχεοῦσιν οἱ υἱοὶ Ἀαρὼν οἱ ἱερεῖς τὸ αἷμα ἐπὶ τὸ θυσιαστήριον, τῶν ὁλοκαυτωμάτων κύκλῳ","severity":"info","text":"Cyril quotes Leviticus 3:8 (LXX) on the sons of Aaron pouring blood around the altar of burnt offerings.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"scripture","kind":"scripture","basis":"text","lemma":"Καὶ ἀνοίσουσιν αὐτὰ οἱ υἱοὶ Ἀαρὼν, οἱ ἱερεῖς, ἐπὶ τὸ θυσιαστήριον, ἐπὶ τὰ ὁλοκαυτώματα, ἐπὶ τὰ ξύλα ἐπὶ τοῦ πυρὸς, κάρπωμα ὀσμὴ εὐωδίας τῷ Κυρίῳ","severity":"info","text":"Cyril quotes Leviticus 3:11 (LXX) on the priests offering the fat and organs as a burnt offering of fragrant odor.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"reception","kind":"reception","basis":"text","lemma":"Ἐπειδὴ δὲ γέγονεν ὑπὲρ ἡμῶν θυσία Χριστὸς, ἐμνήσθη ἡμῶν, καὶ ηὐλόγησεν ἡμᾶς","severity":"info","text":"Cyril interprets the Levitical sacrifice typologically as prefiguring Christ's sacrificial death, which brings remembrance and blessing to believers.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"reception","kind":"reception","basis":"text","lemma":"Εὐλογημένοι τῷ Κυρίῳ ἡμεῖς, τῷ ποιήσαντι τὸν οὐρανὸν καὶ τὴν γῆν","severity":"info","text":"Cyril cites a liturgical or psalm-like acclamation, possibly from contemporary Christian worship, to express the blessing received through Christ's sacrifice.","cites":[],"named_sources":[],"dropped_cites":[]}],"ambiguities":["The phrase 'μνημόσυνον αὐτῆς' (her memorial) is ambiguous: it may refer to the offering for a woman (perhaps a sinner) or be a generic feminine noun; Cyril reads it as a type of Christ's remembrance.","The source of the acclamation 'Εὐλογημένοι τῷ Κυρίῳ ἡμεῖς' is unclear; it may be a free composition by Cyril or a citation from a lost liturgical text."],"confidence":"high","notes":[]},{"i":513,"ref":"p513","source":"Καὶ οὐχὶ δὴ μόνον ἐκ βοῶν, ἀλλ’, εἰ δή τις ἕλοιτο, καὶ ἐκ προβάτων ὁλοκαυτοῦν, εἴτ’ οὖν ἐξ αἰγῶν τὴν τοῦ σωτηρίου ποιεῖσθαι θυσίαν, διὰ τῶν αὐτῶν ἐπράττετο τρόπων, καὶ εἷς ἐφ’ ἅπασιν ἦν τῆς ἱερουργίας ὁ τρόπος. Εἴτε δὴ ἄρσεν εἴη τυχὸν, εἴτε θῆλυ τὸ θῦμα, μώμου δεῖν ἔφη παντὸς ἀπηλλάχθαι παντελῶς. Καὶ τῆς θυσίας ὁ λόγος, ἐπ’ αὐτὸν ἂν ἴοι τὸν Ἐμμανουήλ. Αὐτὸς γὰρ ὁ μόσχος ὁ σιτευτὸς, τὸ ἄμωμον ἱερεῖον, ὁ αἴρων τὴν ἁμαρτίαν τοῦ κόσμου, καὶ ὡς ἐν εἴδει χιμάρου δι’ ἡμᾶς σφαζόμενος· χίμαρος γὰρ κατὰ νόμον ὑπὲρ ἁμαρτίας ἐσφάζετο. Πλὴν ὅρα πάλιν ἰσχνῶς τῆς θυσίας τὸν τρόπον. Ἀκριβολογεῖται μὲν γὰρ οὐ σφόδρα τὸ Γράμμα τὸ νομικὸν περί τε ἄρσεν καὶ θῆλυ. Νοοῖτο δ’ ἂν πάλιν ὡς ἐν ἀμφοῖν ὁ Χριστός. Ἐν ἄρσενι μὲν, ὡς ἡγούμενος ἤτοι καθηγητής. Ἡγεμονικώτερον γὰρ θατέρου τὸ ἄρσεν, ἐν θήλεσι δὲ ὡς γεγονὼς ὑπὸ νόμον καὶ ἡγούμενος. Ὑπεξούσιον γὰρ καὶ ἐν δευτέροις ἀεὶ τὸ θῆλυ τοῦ ἄῤῥενος, εἴπερ ἐστὶν ἀληθῶς ἐν μείοσι καὶ ἐν ὑφιζάνοντι μέτρῳ. Πλὴν ἄμωμον τὸ ἱερουργούμενον. Τοιοῦτος δὲ ὁ Χριστός. Τοιγάρτοι ἔφασκεν· Ἔρχεται ὁ ἄρχων τοῦ κόσμου τούτου, καὶ ἐν ἐμοὶ εὑρήσει οὐδέν. Καὶ μέντοι πρὸς Ἰουδαίους τὸ εἰσάπαν ἀμώμητον, ἀπόδειξιν ἐποιεῖτο τὴν θείαν αὐτοῦ φύσιν, λέγων· Τίς ἐξ ὑμῶν ἐλέγχει με περὶ ἁμαρτίας; Εἰ ἀλήθειαν λέγω, τί ὑμεῖς οὐ πιστεύετέ μοι; Ἄμωμον οὖν ταύτῃ τὸ ἱερὸν θῦμά ἐστι. Ἐσφάζετο μὲν ἔναντι Κυρίου παρὰ τὰς θύρας τῆς σκηνῆς, ἐπενηνεγμένων αὐτῷ τῶν χειρῶν τοῦ προσκεκομικότος. Εἶτα τοῦ αἵματος τῇ τοῦ θυσιαστηρίου βάσει προσχεομένου, ὁλοκαυτοῦν ἔφη δεῖν τὰ ἐντόσθια.","english":"And not only from cattle, but if one should choose, also from sheep, or from goats, to make the sacrifice of salvation, it was done by the same means, and the manner of the sacred rite was one for all. Whether the victim happened to be male or female, he said it must be entirely free from any blemish. And the rationale of the sacrifice would apply to Emmanuel himself. For he is the fatted calf, the unblemished victim, the one who takes away the sin of the world, and who, in the form of a goat, is slaughtered for us; for a goat was slaughtered by law for sin. But observe again the precise manner of the sacrifice. For the legal text does not very strictly distinguish between male and female. Yet Christ would be understood in both. In the male, as leader or guide; for the male is more dominant than the female; in the female, as one who has come under the law and is also a leader. For the female is always subordinate and secondary to the male, if indeed it is truly in a lesser and lower measure. Yet the victim offered is unblemished. And such is Christ. Therefore he said: The ruler of this world comes, and in me he will find nothing. And indeed, to the Jews, he made his divine nature an entirely unblemished proof, saying: Which of you convicts me of sin? If I speak the truth, why do you not believe me? So the sacred victim is unblemished in this respect. It was slaughtered before the Lord at the doors of the tabernacle, the hands of the offerer being laid upon it. Then, after the blood was poured out at the base of the altar, he said the entrails must be burnt whole.","structure":"narrative","commentary":[{"unit":"sense","kind":"sense","basis":"text","lemma":"Καὶ οὐχὶ δὴ μόνον ἐκ βοῶν, ἀλλ’, εἰ δή τις ἕλοιτο, καὶ ἐκ προβάτων ὁλοκαυτοῦν, εἴτ’ οὖν ἐξ αἰγῶν","severity":"info","text":"Cyril expands the sacrificial types beyond the immediate context of the previous passage (barley-groats and oil), generalizing the principle of the unblemished victim to cattle, sheep, and goats.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"term","kind":"term","basis":"text","lemma":"χίμαρος","severity":"info","text":"The Greek term χίμαρος (goat) is used here to typologically link Christ to the scapegoat sacrifice prescribed in Leviticus for sin, a common typological motif in patristic exegesis.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"scripture","kind":"scripture","basis":"text","lemma":"Ἔρχεται ὁ ἄρχων τοῦ κόσμου τούτου, καὶ ἐν ἐμοὶ εὑρήσει οὐδέν","severity":"info","text":"This saying is not a direct biblical quotation but a paraphrase of Jesus’ challenge to his sinlessness, echoing John 8:46 or similar Gospel traditions about the ruler of this world (Satan).","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"scripture","kind":"scripture","basis":"text","lemma":"Τίς ἐξ ὑμῶν ἐλέγχει με περὶ ἁμαρτίας;","severity":"info","text":"Cyril attributes to Jesus a challenge reminiscent of John 8:46, though the exact wording is not found in the canonical Gospels; it reflects a common patristic expansion of Jesus’ sinlessness.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"background","kind":"background","basis":"text","lemma":"ἐπενηνεγμένων αὐτῷ τῶν χειρῶν τοῦ προσκεκομικότος","severity":"info","text":"The ritual detail of the offerer laying hands on the victim before slaughter is described in Leviticus 1:4-5 and 3:2, reflecting standard Levitical procedure for burnt offerings.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"reception","kind":"reception","basis":"text","lemma":"Ἐν ἄρσενι μὲν, ὡς ἡγούμενος ἤτοι καθηγητής","severity":"info","text":"Cyril’s gendered typology of Christ as male (leader) and female (subordinate yet leading) reflects Alexandrian allegorical method and may engage with contemporary debates on Christ’s nature and authority.","cites":[],"named_sources":[],"dropped_cites":[]}],"ambiguities":["The phrase 'Ἔρχεται ὁ ἄρχων τοῦ κόσμου τούτου' is not a direct scriptural citation; Cyril may be paraphrasing a known saying or creating a typological expansion.","The gender typology (male as leader, female as subordinate) is culturally conditioned and may reflect Cyril’s adaptation of Aristotelian biology rather than a strict exegetical necessity."],"confidence":"high","notes":[]},{"i":514,"ref":"p514","source":"Πέπρακται μὲν γὰρ ἐν ὀφθαλμοῖς ὥσπερ τοῦ Θεοῦ καὶ Πατρὸς ὁ τοῦ Υἱοῦ θάνατος, ὑπὲρ τῆς τοῦ κόσμου ζωῆς τὴν ἑαυτοῦ τιθέντος ψυχήν. Εἰ γάρ ἐστιν ἀληθὴς ὁ λέγων· Τίμιος ἐναντίον Κυρίου ὁ θάνατος τῶν ὁσίων αὐτοῦ· πῶς οὐκ ἂν αὐτὸν ἀξιώσειε τῆς ἰδίας ἐπισκοπῆς τὸν τοῦ Υἱοῦ θάνατον ὁ Θεὸς καὶ Πατήρ; Τιμᾷ γὰρ πάντως καὶ ἐποπτείας ἀξιοῖ· ἀποστρέφεται δὲ πάλιν τὸ βδελυρὸν καὶ ἀπηχθημένον. Οὐκοῦν ὅτι μὴ ἀκλεὴς ὁ θάνατος, παραδείξειεν ἂν εὐθὺς, τὸ καὶ αὐτὸν αὐτόπτην λαχεῖν τὸν Πατέρα. Παρ’ αὐταῖς δὲ ταῖς ἱεραῖς ἐσφάζετο θύραις. Ἀπέθανε γὰρ ὁ Ἐμμανουὴλ, ἀνευρύνων ὥσπερ ἡμῖν τὴν εἰς τὰ Ἅγια τῶν ἁγίων εἰσδρομὴν, καὶ τῆς ἄνω καὶ ἐν οὐρανοῖς Ἐκκλησίας ἀνοιγνὺς τὰς θύρας τοῖς εἰς αὐτὸν πιστεύουσιν. Κερδαίνομεν τοίνυν ἐν θανάτῳ τοῦ Χριστοῦ τὸ καὶ εἰς αὐτὴν ἐλάσαι λοιπὸν τὴν ἁγίων σκηνὴν, ἣν ἔπηξεν ὁ Κύριος, καὶ οὐκ ἄνθρωπος, τὴν ἐπουράνιον Ἱερουσαλὴμ, τὴν ἄνω καλλίπολιν, τὴν τῶν ἁγίων μητέρα, καὶ ἀγγέλων τροφόν. Ὅτι δὲ ἅγιος ἔσται καὶ ἱερὸς ὁ Χριστοῦ θάνατος, ὑπεμφήνειεν ἂν τὸ, ἑαυτῷ χρῆναι προσχεῖσθαι λέγειν τῷ θυσιαστηρίῳ τὸ αἷμα. Κατασημήνειε δ’ ἂν καὶ ἑτέρως, ὅτι τέθεικε τὴν ἑαυτοῦ ψυχὴν ὑπὲρ τῆς Ἐκκλησίας. Τύπος μὲν γὰρ τῆς Ἐκκλησίας τὸ θυσιαστήριον, ψυχῆς δὲ τὸ αἷμα. Ἡ δὲ τῶν ἐνδοσθίων ἀνάθεσις, ἤτοι καθιέρωσις, πιμελῆς δὲ, λέγω, ἥπατός τε καὶ νεφρῶν, ὑποδηλοῖ πάλιν, ὅτι καὶ ἅγια, καὶ ἱερὰ, καὶ εὐώδη πάντα τὰ ἐν Χριστῷ. Ἐν ἥπατι μὲν γὰρ, τὰς ἐφ’ ὁτιοῦν ἐπιθυμίας ἤτοι ὀρέξεις γίνεσθαί φασιν οἱ ταῦτα σοφοί. Νεφρὸς δὲ δὴ πάλιν, μόριόν ἐστιν ἐν σώματι, διακριτικὴν ἔχον τὴν ἐνέργειαν.","english":"For the death of the Son was accomplished, as it were, before the eyes of God the Father, who gave His own life for the life of the world. For if the one who says, \"The death of His saints is precious before the Lord,\" is truthful, how would God the Father not deem the death of the Son worthy of His own oversight? For He certainly honors and deems worthy of inspection, while He turns away from what is abominable and detestable. Therefore, that the death is not inglorious would be immediately demonstrated by the fact that it obtained the Father Himself as an eyewitness. And it was slaughtered at the very sacred doors. For Emmanuel died, as it were, widening for us the entrance into the Holy of Holies, and opening the gates of the upper and heavenly Church to those who believe in him. Thus, in the death of Christ, we gain the ability to finally reach the very tent of the saints, which the Lord, and not a man, pitched: the heavenly Jerusalem, the upper beautiful city, the mother of the saints, and the nurse of angels. And that the death of Christ will be holy and sacred would be indicated by the fact that the blood must be poured out at the altar itself. And it would also signify in another way that He gave His own life for the Church. For the altar is a type of the Church, and the blood is of the soul. And the offering up, or consecration, of the inward parts—I mean the fat, the liver, and the kidneys—again indicates that all things in Christ are holy, sacred, and fragrant. For in the liver, those wise in these matters say that desires or appetites for anything arise. And the kidney, again, is a part of the body that has a discerning function.","structure":"narrative","commentary":[{"unit":"scripture","kind":"scripture","basis":"text","lemma":"Τίμιος ἐναντίον Κυρίου ὁ θάνατος τῶν ὁσίων αὐτοῦ","severity":"info","text":"Cyril quotes a scriptural maxim on the preciousness of saints' deaths before the Lord, likely from Psalm 115:15 LXX or a similar wisdom tradition, to argue for the Father's honor of the Son's death.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"term","kind":"term","basis":"text","lemma":"Ἐμμανουὴλ","severity":"info","text":"Cyril uses 'Emmanuel' (Ἐμμανουήλ) as a Christological title for Christ, emphasizing his role as the sacrificial victim whose death opens access to the heavenly sanctuary.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"background","kind":"background","basis":"text","lemma":"ἐνδοσθίων ἀνάθεσις","severity":"info","text":"The offering of inward parts (fat, liver, kidneys) reflects Levitical sacrificial practice (Lev 3:3-4, 9-10), which Cyril allegorizes to denote the holiness and fragrance of Christ's inner qualities.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"background","kind":"background","basis":"text","lemma":"νεφρὸς","severity":"info","text":"Cyril notes that the kidney has a 'discerning function' (διακριτικὴν ἐνέργειαν), drawing on ancient medical or philosophical views (e.g., Galen, Plato's Timaeus) where kidneys were associated with judgment or filtration.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"structure","kind":"structure","basis":"text","lemma":"τύπος","severity":"info","text":"Cyril employs typological exegesis: the altar is a 'type' (τύπος) of the Church, and blood a type of the soul, linking Levitical ritual to Christ's sacrifice and ecclesiology.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"reception","kind":"reception","basis":"text","lemma":"ἄνω καλλίπολις","severity":"info","text":"The phrase 'upper beautiful city' (ἄνω καλλίπολις) echoes Platonic and Philonic ideas of a heavenly city, later influential in Christian eschatology and Origenist thought.","cites":[],"named_sources":[],"dropped_cites":[]}],"ambiguities":["The phrase 'ἑαυτῷ χρῆναι προσχεῖσθαι λέγειν τῷ θυσιαστηρίῳ' is ambiguous: it may mean 'that the blood must be poured out at the altar itself' (as translated) or 'that one must say the blood is to be poured out at the altar.' The reading taken follows the sacrificial context."],"confidence":"high","notes":[]},{"i":515,"ref":"p515","source":"Ἀποκρίνει γὰρ τοῦ χρησίμου τὸ περιττόν. Τοιοῦτον δέ τι καὶ ἐν ἡμῖν αὐτοῖς ὁ νοῦς ἐργάζεται. Κιβδηλεύει μὲν γὰρ, εἴπερ ἐστὶ σοφὸς, τὸ ἀδικεῖν πεφυκός· προσίεται δὲ καὶ λίαν ἀσμένως τὸ τελοῦν εἰς ὄνησιν. Ψάλλει δέ που καὶ ὁ μακάριος Δαβὶδ, ὡς ἐκ προσώπου τοῦ Χριστοῦ· Ἐναντίον σου πᾶσα ἡ ἐπιθυμία μού ἐστι. Καὶ πάλιν· Ὅτι σὺ ἐκτήσω νεφρούς μου, Κύριε. Ὅτι δὲ καὶ ἀρετῆς ἀνάμεστος τῆς θεοπρετοῦς ὁ Ἑμμανουὴλ, παραδείξειεν ἂν ὡς ἐν τύπῳ πάλιν ἡ πιμελή. Ὥσπερ γὰρ ἐν τοῖς ἄριστα τεθραμμένοις τῶν ζώων ἡ πιμελὴ γίνεται· κατὰ τὸν αὐτὸν, οἶμαι, τρόπον εἰς νοῦν ἀρετὴ τροφὴν ἔχοντα τὴν ἐξ οὐρανοῦ. Ἅγιος δὴ οὖν καὶ ἀμώμητος ὁ Χριστὸς, καὶ ἀρετῆς ἔμπλεως, ἱερὸς καὶ εὐώδης, ὁλοκαύτωμα νοητὸν, καὶ ὡς ἐν εἴδει παντὶ προσενηνεγμένον, μόσχῳ τε, φημὶ, καὶ κριῷ, καὶ αἰγί. Σωτήριος γὰρ γέγονεν ὑπὲρ ἡμῶν θυσία τε, καὶ δέδωκεν ἑαυτὸν ὑπὲρ πάντων εἷς, ὁ πάντων ἀντάξιος. Δι’ οὗ καὶ μεθ’ οὗ τῷ Θεῷ καὶ Πατρὶ ἡ δόξα, σὺν ἁγίῳ Πνεύματι, εἰς τοὺς αἰῶνας τῶν αἰώνων. Ἀμήν.","english":"For the useful separates out the superfluous. And something like this the mind also works in us. For it adulterates, if it is wise, that which is naturally inclined to do wrong; and it welcomes very gladly that which tends to benefit. And the blessed David sings somewhere, as from the person of Christ: \"All my desire is before you.\" And again: \"Because you have acquired my reins, O Lord.\" And that Emmanuel is full of the virtue that befits God, the fat would again demonstrate, as in a type. For just as in the best-nourished animals the fat is produced, in the same way, I think, virtue is produced in a mind that has its nourishment from heaven. Holy then and blameless is Christ, and full of virtue, sacred and fragrant, a spiritual whole burnt offering, and offered in every form, I mean, as a calf, and a ram, and a goat. For he became a sacrifice for our salvation, and gave himself for all, one who is worth all. Through whom and with whom is glory to God the Father, together with the Holy Spirit, for ever and ever. Amen.","structure":"narrative","commentary":[{"unit":"scripture","kind":"scripture","basis":"text","lemma":"Ἐναντίον σου πᾶσα ἡ ἐπιθυμία μού ἐστι","severity":"info","text":"Cyril cites Psalm 38:9 (LXX) as from the person of Christ, a common Christological reading.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"scripture","kind":"scripture","basis":"text","lemma":"Ὅτι σὺ ἐκτήσω νεφρούς μου, Κύριε","severity":"info","text":"Cyril cites Psalm 16:9 (LXX) again as Christ speaking, interpreting 'reins' as the seat of desire or will.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"term","kind":"term","basis":"text","lemma":"πιμελή","severity":"info","text":"The Greek term πιμελή (fat) is used typologically: as fat indicates well-nourished animals, so virtue indicates Christ's divine nature.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"background","kind":"background","basis":"text","lemma":"ὁλοκαύτωμα νοητὸν","severity":"info","text":"Cyril calls Christ a 'spiritual whole burnt offering' (ὁλοκαύτωμα νοητὸν), drawing on Levitical sacrifice typology to present Christ as a perfect, self-offered sacrifice.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"structure","kind":"structure","basis":"text","lemma":"Ὥσπερ γὰρ ... κατὰ τὸν αὐτὸν, οἶμαι, τρόπον","severity":"info","text":"Cyril uses a comparative structure (just as... in the same way) to link the physical type (fat in animals) to the spiritual antitype (virtue in Christ).","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"reception","kind":"reception","basis":"text","lemma":"Ἀμήν","severity":"info","text":"The passage ends with 'Amen', a liturgical marker suggesting this section may have been used in a homiletic or catechetical context.","cites":[],"named_sources":[],"dropped_cites":[]}],"ambiguities":["The phrase 'Ἐναντίον σου πᾶσα ἡ ἐπιθυμία μού ἐστι' is not a direct verbatim quote of the LXX; it may be a paraphrase or a variant reading. The reading taken is that Cyril is citing from memory or adapting the psalm for Christological emphasis."],"confidence":"high","notes":[]},{"i":516,"ref":"p516","source":"Ὅτι τῆς μυστικῆς εὐλογίας ἐν μεθέξει γεγονότες, ἅγιοι καὶ ἱεροὶ πάντη καὶ πάντως ἐσόμεθα.\n\nΤαμίαι γεγόνασι τῶν τοῦ Σωτῆρος ἡμῶν μυστηρίων οἱ θεσπέσιοι μαθηταὶ, καὶ οὐχ ἑαυτοῖς ἁρπάζοντες τὴν τιμὴν, οὔτε μὴν αὐτόκλητοι παρὰ τοῦτο ἰόντες· προκεχειρισμένοι δὲ μᾶλλον εἰς ἀποστολὴν, καὶ τοῖς ἀνὰ πᾶσαν τὴν ὑπ’ οὐρανὸν ἱερουργεῖν ἐπιτεταγμένοι τὸ σωτήριον κήρυγμα, τουτέστι, τὸ Εὐαγγέλιον τοῦ Χριστοῦ. Λαμπροὺς γὰρ ἐτίθει τοὺς μυσταγωγοὺς, οὕτω λέγων· Πορευθέντες μαθητεύσατε πάντα τὰ ἔθνη. Εἴκοντες δὴ οὖν, καὶ μάλα προθύμως, τοῖς Δεσποτικοῖς θεσπίσμασι, φωταγωγοῦσι τὴν οἰκουμένην· παιδευτὴν μὲν λαχόντες αὐτοὶ τὸν ἐν οὐρανοῖς Πατέρα καὶ Θεὸν, κοινωνοὺς δὲ τῆς χάριτος ἀποτελοῦντες ἑτέρους. Διεμέμνηντο γὰρ, κατὰ τὸ εἰκὸς, εἰς τοῦτο γνώμης αὐτοὺς ἀποφέροντος τοῦ Χριστοῦ, λέγοντος σαφῶς· Δωρεὰν ἐλάβετε, δωρεὰν δότε. Γράφει τοίνυν ὁ θεσπέσιος Παῦλος, καὶ τὸ βαθὺ τῆς μετὰ σαρκὸς οἰκονομίας διατρανοῖ μυστήριον, ὡδί που λέγων· Τὸ γὰρ ἀδύνατον τοῦ νόμου ἐν ᾧ ἠσθένει διὰ τῆς σαρκὸς, ὁ Θεὸς τὸν ἑαυτοῦ Υἱὸν πέμψας ἐν ὁμοιότητι σαρκὸς ἁμαρτίας, περὶ ἁμαρτίας κατέκρινε τὴν ἁμαρτίαν ἐν τῇ σαρκί· ἵνα τὸ δικαίωμα τοῦ νόμου πληρωθῇ ἐν ἡμῖν, τοῖς μὴ κατὰ σάρκα περιπατοῦσιν, ἀλλὰ κατὰ πνεῦμα. Γέγονε γὰρ ὑπὲρ ἡμῶν ἁμαρτία Χριστὸς, καθὼς γέγραπται, καὶ οὐ δήπου πάντως ἁμαρτίας ἔνοχος. Οὐ γὰρ ὧδε ληρεῖν εἰθίσμεθα, ἐπεὶ μὴ εἶδεν ὅλως τὸ πλημμελεῖν, Θεὸς ὢν φύσει, καὶ ἐκ Θεοῦ πεφηνὼς τοῦ Πατρὸς, ἐπειδὴ δὲ γέγονε θῦμα ὑπὲρ ἁμαρτίας. Τὸ γὰρ Πάσχα ἡμῶν ὑπὲρ ἡμῶν ἐτύθη Χριστός.","english":"That having partaken of the mystical blessing, we shall be altogether and in every way holy and sacred.\n\nThe divine disciples became stewards of the mysteries of our Savior, not snatching the honor for themselves, nor yet going of their own accord; rather, they were chosen for the apostolate and appointed to perform the saving proclamation throughout the whole world under heaven, that is, the Gospel of Christ. For he set the initiators as illustrious, speaking thus: \"Go and disciple all the nations.\" Yielding, then, and with great eagerness, to the Lord's decrees, they illuminate the inhabited world, having themselves received the Father and God in the heavens as their teacher, and making others partakers of the grace. For they remembered, as is reasonable, that Christ's mind led them to this, saying clearly: \"You received freely, give freely.\" Therefore the divine Paul writes and makes clear the deep mystery of the incarnation, speaking somewhere thus: \"For the impossibility of the law, in which it was weak through the flesh, God, by sending his own Son in the likeness of sinful flesh, condemned sin concerning sin in the flesh, so that the ordinance of the law might be fulfilled in us, who do not walk according to the flesh but according to the spirit.\" For Christ became sin for us, as it is written, and not at all guilty of sin. For we are not accustomed to babble here, since he, being God by nature and having appeared from God the Father, did not at all see wrongdoing; but because he became a sacrifice for sin. For our Passover, Christ, was sacrificed for us.","structure":"narrative","commentary":[{"unit":"term","kind":"term","basis":"glossary","lemma":"μυστικῆς εὐλογίας","severity":"info","text":"The phrase 'mystical blessing' likely refers to the Eucharist or to sacramental grace, a key concept in Cyril's sacramental theology.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"scripture","kind":"scripture","basis":"text","lemma":"Πορευθέντες μαθητεύσατε πάντα τὰ ἔθνη","severity":"info","text":"This is a paraphrase of Matthew 28:19, where Jesus commands the disciples to go and teach all nations.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"scripture","kind":"scripture","basis":"text","lemma":"Δωρεὰν ἐλάβετε, δωρεὰν δότε","severity":"info","text":"This saying is not a direct biblical quotation but echoes Matthew 10:8 ('freely you have received, freely give'), reflecting early Christian tradition.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"scripture","kind":"scripture","basis":"text","lemma":"Τὸ γὰρ ἀδύνατον τοῦ νόμου...","severity":"info","text":"This extended passage is a paraphrase of Romans 8:3-4, where Paul discusses the law's weakness and Christ's role in condemning sin through the flesh.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"background","kind":"background","basis":"text","lemma":"Γέγονε γὰρ ὑπὲρ ἡμῶν ἁμαρτία Χριστὸς","severity":"info","text":"Cyril here engages with a Pauline paradox (cf. 2 Corinthians 5:21) that Christ 'became sin for us,' which he carefully distinguishes from actual guilt, reflecting anti-heretical polemic.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"reception","kind":"reception","basis":"text","lemma":"Τὸ γὰρ Πάσχα ἡμῶν ὑπὲρ ἡμῶν ἐτύθη Χριστός","severity":"info","text":"The identification of Christ as the Passover sacrifice is a common patristic typology, linking the Jewish Passover to Christ's atoning death.","cites":[],"named_sources":[],"dropped_cites":[]}],"ambiguities":["The phrase 'μυστικῆς εὐλογίας' could refer specifically to the Eucharist or more broadly to sacramental initiation; the reading taken is the former.","The source of the saying 'Δωρεὰν ἐλάβετε, δωρεὰν δότε' is not a direct scriptural citation but a traditional paraphrase; the reading taken treats it as an echo of Matthew 10:8."],"confidence":"high","notes":[]},{"i":517,"ref":"p517","source":"Ταύτῃτοί φαμεν γενέσθαι καὶ ἁμαρτίαν. Τέθυται γὰρ, ὡς ἔφην, ἴνα τῷ ἰδίῳ αἵματι κατακτήσηται τὴν ὑπ’ οὐρανόν. Ἠγοράσμεθα γὰρ τιμῆς, κατὰ τὰς Γραφὰς, καὶ οὐκ ἐσμὲν ἑαυτῶν, ἀλλὰ τοῦ ὑπὲρ ἡμῶν γεγονότος ἁμαρτία, ἵνα τῶν ἀρχαίων ἡμᾶς ἀπαλλάξῃ πλημμελημάτων, καὶ ἁγίους ἀποφήνῃ διὰ μετοχῆς τῆς ἁγίας αὐτοῦ σαρκὸς, δῆλον δὲ ὅτι καὶ αἵματος. Τοῦτό τοι καὶ ὁ θεσπέσιος ἡμῖν προανεφώνει νόμος· γέγραπται γὰρ οὕτως ἐν τῷ Λευϊτικῷ· Καὶ ἐλάλησε Κύριος πρὸς Μωσῆν, λέγων· Λάλησον τῷ Ἀαρὼν καὶ τοῖς υἱοῖς αὐτοῦ, λέγων· Οὗτος ὁ νόμος τῆς ἁμαρτίας. Ἐν τόπῳ οὗ σφάζουσι τὰ ὁλοκαυτώματα, σφάξουσι καὶ τὸ τῆς ἁμαρτίας ἔναντι Κυρίου. Ἅγια ἁγίων ἐστίν. Ἱερεὺς ὁ ἀναφέρων αὐτὴν, ἔδεται αὐτὴν, ἐν τόπῳ ἁγίῳ βρωθήσεται, ἐν αὐλῇ τῆς σκηνῆς τοῦ μαρτυρίου. Πᾶς ὁ ἁπτόμενος τῶν κρεῶν αὐτῆς, ἁγιασθήσεται. Ἐν ᾧ ἂν ἐπιῤῥαντισθῇ ἀπὸ τοῦ αἵματος αὐτῆς ἐπὶ τὸ ἱμάτιον, ὃ ἂν ῥαντισθῇ ἐπ’ αὐτὸ, πλυνθήσεται ἐν τόπῳ ἁγίῳ. Καὶ σκεῦος ὀστράκινον οὗ ἐὰν ἑψηθῇ ἐν αὐτῷ, συντριβήσεται· ἐὰν δὲ ἐν σκεύει χαλκῷ ἑψηθῇ, ἐκτρίψει αὐτὸ, καὶ πλύσει ὕδατι. Πᾶν ἄρσεν ἐν τοῖς ἱερεῦσι φάγεται αὐτά. Ἅγια ἁγίων ἐστὶ τῷ Κυρίῳ. Σύνες δὴ οὖν ὅσπερ καταθύεσθαι κελεύει τὴν ἁμαρτίαν, τουτέστι, τὸ ὑπὲρ ἁμαρτίας. Χίμαρος δὲ ἄρα τοῦτο ἦν εἰς τύπον Χριστοῦ, τοῦ δι’ ἡμᾶς, ὡς ἔφην, γεγονότος ἁμαρτία. Λελόγισται γὰρ ἐν ἀνόμοις, καὶ συνεσταυρώθη λῃσταῖς, κεχρημάτικέ τε καὶ ἀρά. Γέγραπται γὰρ, ὅτι Κατάρατος πᾶς ὁ κρεμάμενος ἐπὶ ξύλου. Ἀλλὰ καὶ καθῆκεν ἑαυτὸν ἐν τούτοις δι’ ἡμᾶς οἰκονομικῶς·","english":"We say that this also became the sin-offering. For it was sacrificed, as I said, so that by its own blood it might purchase the world under heaven. For we have been bought at a price, according to the Scriptures, and we are not our own, but belong to the one who became the sin-offering for us, so that he might deliver us from ancient transgressions and declare us holy through participation in his holy flesh, and clearly also in his blood. This indeed the divine law proclaimed to us beforehand; for it is written thus in Leviticus: \"And the Lord spoke to Moses, saying, 'Speak to Aaron and his sons, saying, This is the law of the sin-offering. In the place where they slaughter the whole burnt offerings, they shall also slaughter the sin-offering before the Lord. It is most holy. The priest who offers it shall eat it; it shall be eaten in a holy place, in the court of the tabernacle of testimony. Everyone who touches its flesh shall be sanctified. If any of its blood is sprinkled on a garment, that which is sprinkled shall be washed in a holy place. And an earthen vessel in which it is boiled shall be broken; but if it is boiled in a bronze vessel, it shall be scoured and washed with water. Every male among the priests shall eat it. It is most holy to the Lord.'\" Understand, then, that it commands the sin-offering to be sacrificed, that is, the offering for sin. And this was a goat, as a type of Christ, who became the sin-offering for us, as I said. For he was counted among the lawless, and was crucified with thieves, and was even called a curse. For it is written, \"Cursed is everyone who hangs on a tree.\" But he submitted himself to these things for us by way of economy.","structure":"narrative","commentary":[{"unit":"term","kind":"term","basis":"text","lemma":"ἁμαρτία","severity":"info","text":"Cyril plays on the double meaning of ἁμαρτία as both 'sin' and 'sin-offering' (the technical LXX term for the sacrifice). This ambiguity is central to his typological reading.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"scripture","kind":"scripture","basis":"text","lemma":"Leviticus passage","severity":"info","text":"Cyril quotes Lev 6:17-23 (LXX) extensively, adapting the sacrificial law to prefigure Christ. The citation is composite and follows the LXX text closely.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"background","kind":"background","basis":"text","lemma":"κατάρατος","severity":"info","text":"The phrase 'Cursed is everyone who hangs on a tree' echoes Deut 21:23 (LXX) and is used by Cyril to link the crucified Christ to the sin-offering goat, a typology found in early Christian polemic.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"structure","kind":"structure","basis":"text","lemma":"Σύνες δὴ οὖν","severity":"info","text":"This phrase marks a transition from the Leviticus quotation to Cyril's allegorical interpretation, a common exegetical move in the Glaphyra.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"reception","kind":"reception","basis":"text","lemma":"ἁγιασθήσεται","severity":"info","text":"Cyril's emphasis on sanctification through touching the flesh and blood of the sin-offering reflects his sacramental theology, likely alluding to Eucharistic practice.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"caution","kind":"caution","basis":"text","lemma":"ἁμαρτίαν","severity":"caution","text":"The Greek text at the start (Ταύτῃτοί φαμεν γενέσθαι καὶ ἁμαρτίαν) is ambiguous: it could mean 'this also became the sin-offering' or 'this also became sin.' The context supports the former, as Cyril develops the typology of the sin-offering.","cites":[],"named_sources":[],"dropped_cites":[]}],"ambiguities":["The opening phrase could be read as 'this also became sin' but Cyril's argument requires 'sin-offering' (ἁμαρτία). The Leviticus citation confirms the sacrificial sense."],"confidence":"high","notes":[]},{"i":518,"ref":"p518","source":"ἀλλ’ ἦν τε καὶ ἔστιν ἅγιος, οὐ κατὰ μέθεξιν τὴν ὡς παρ’ ἑτέρου καθάπερ ἡμεῖς, φυσικῶς δὲ μᾶλλον αὐτὸς ὡς Θεός. Δι’ αὐτοῦ γὰρ πιστεύομεν τὴν κτίσιν ἁγιάζεσθαι, κἂν ἀγγέλους ὀνομάσῃς, κἂν τὸ ἔτι προὖχον ἐν δόξῃ, κἂν τὸ ὑπερκείμενόν τε καὶ ἀνωτέρω, Θρόνους τέ φημι καὶ Ἀρχὰς, κἂν αὐτά μοι λέγῃς τὰ Σεραφίμ· ἀλλ’ οὐκ ἂν ἑτέρως ἁγιάζοιτο ταυτὶ, πλὴν ὅτι παρὰ Πατρὸς δι’ Υἱοῦ ἐν Πνεύματι. Οὐκοῦν κἂν γέγονεν ἁμαρτία, μεμένηκεν ὅπερ ἦν, τουτέστιν, ἅγιος κατὰ φύσιν ὡς Θεὸς, καὶ οὐκ ἐκ μέτρου δίδωσι τὸ Πνεῦμα, κατὰ τὴν Ἰωάννου φωνήν. Ὅτι δὲ καὶ ὁ τῆς σαρκὸς αὐτοῦ θάνατος ἐπ’ ἀναιρέσει τῆς σαρκὸς γεγονὼς, ἅγιός τε καὶ ἀβέβηλος ἦν, καὶ ὡς ἐν τάξει θυμιαμάτων εὐπαράδεκτος τῷ Θεῷ καὶ Πατρὶ, διαμεμήνυκεν ἐναργῶς ὁ νόμος, εἰπών· Ἐν τόπῳ οὗ σφάζουσι τὰ ὁλοκαυτώματα, σφάξουσι καὶ τὸ περὶ ἁμαρτίας ἔναντι Κυρίου. Ὁλοκαύτωσις ὁ Χριστὸς, τουτέστιν ὅλος ἐξ ὅλου, καὶ οὐ μερικῶς, εἰς ὀσμὴν εὐωδίας ἀνακείμενος τῷ Θεῷ καὶ Πατρί. Ταύτῃτοι καὶ ἀληθῶς Ἅγιος ἁγίων ἐστίν. Ἡγιάσμεθα γὰρ ἐν αὐτῷ, καὶ αὐτὸς ἡμῶν ἡ πᾶσα δικαίωσις, μᾶλλον δὲ καὶ αὐτῶν τῶν ἄνω πνευμάτων ἁγιασμὸς, καθάπερ ἔφην ἀρτίως. Πλὴν, Ὁ ἰερεὺς, φησὶν, ὁ ἀναφέρων αὐτὴν, ἔδεται αὐτήν. Ἄθρει δὴ νῦν πάλιν ὅτι πρὸς πᾶν ὁτιοῦν τῶν πρακτέων, ἱεροῖς καὶ θείοις ἡ Ἐκκλησία διοικεῖται θεσμοῖς. Τοῦ γὰρ προσάγοντος τὴν θυσίαν, τὰ ἐξ αὐτῆς γίνεται. Οἶδε ὅ φημι, πᾶς ὁστισοῦν τοῖς τῆς Ἐκκλησίας ἐντεθραμμένος νόμοις.","english":"But he was and is holy, not by participation as from another, as we are, but rather by nature, as God. For through him we believe that creation is sanctified, whether you name angels, or that which is preeminent in glory, or that which is superior and higher, I mean Thrones and Powers, or even the Seraphim themselves. But these would not be sanctified otherwise, except from the Father through the Son in the Spirit. Therefore, even if sin came to be, he remained what he was, that is, holy by nature as God, and he does not give the Spirit by measure, according to the saying of John. And that the death of his flesh, having occurred for the abolition of the flesh, was holy and inviolable, and acceptable to God the Father as in the manner of incense offerings, the law has clearly revealed, saying: In the place where they slaughter the whole burnt offerings, they shall also slaughter the sin-offering before the Lord. Christ is the whole burnt offering, that is, entirely and wholly, not partially, offered up as a sweet fragrance to God the Father. Therefore he is truly the Holy of Holies. For we are sanctified in him, and he is our entire justification, and indeed the sanctification even of the higher spirits themselves, as I have just said. But, The priest, it says, who offers it, shall eat it. Now observe again that in every one of the things to be done, the Church is governed by sacred and divine ordinances. For what comes from the sacrifice belongs to the one who brings it. Anyone who has been nurtured in the laws of the Church knows what I mean.","structure":"narrative","commentary":[{"unit":"sense","kind":"sense","basis":"text","lemma":"","severity":"info","text":"Cyril argues that Christ is holy by nature, not by participation, and that all creation is sanctified through him from the Father via the Son in the Spirit.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"term","kind":"term","basis":"glossary","lemma":"ἁμαρτία","severity":"info","text":"The term ἁμαρτία (sin-offering) is used here both for the sacrificial animal and typologically for Christ, who remains holy despite being the sin-offering.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"scripture","kind":"scripture","basis":"text","lemma":"Ἐν τόπῳ οὗ σφάζουσι τὰ ὁλοκαυτώματα, σφάξουσι καὶ τὸ περὶ ἁμαρτίας ἔναντι Κυρίου","severity":"info","text":"Cyril quotes a sacrificial law (likely Leviticus) about slaughtering the sin-offering in the same place as the burnt offering, applying it to Christ as the whole burnt offering.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"background","kind":"background","basis":"text","lemma":"","severity":"info","text":"The reference to Thrones, Powers, and Seraphim reflects the angelic hierarchy in early Christian and Jewish apocalyptic literature, used here to show that even celestial beings are sanctified through Christ.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"structure","kind":"structure","basis":"text","lemma":"","severity":"info","text":"The passage moves from a theological assertion of Christ's natural holiness, through a scriptural citation, to a liturgical application: the priest who offers the sacrifice eats it, symbolizing the Church's sacramental order.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"reception","kind":"reception","basis":"text","lemma":"","severity":"info","text":"Cyril's interpretation of the sin-offering as a type of Christ and his emphasis on the Church's sacred ordinances reflect the Alexandrian exegetical tradition and later liturgical theology.","cites":[],"named_sources":[],"dropped_cites":[]}],"ambiguities":["The exact Old Testament verse quoted is not specified; it is likely from Leviticus but the reference is not given in the text.","The phrase 'according to the saying of John' may refer to John the Baptist or the Evangelist; context suggests John the Baptist's words about the Spirit."],"confidence":"high","notes":[]},{"i":519,"ref":"p519","source":"Ὅτι δὲ τόπος ταῖς θείαις ἱερουργίαις ὁ μάλιστα πρέπων, ἡ Ἐκκλησία τοῦ Θεοῦ, καὶ ἐν αὐτῇ ἀναγκαίως τὸ Χριστοῦ τελεῖται μυστήριον, ἐνδείξειεν ἂν οὐκ ἀσυμφανῶς, προσεπενεγκὼν οἷς ἔφην· Ἐν τόπῳ ἁγίῳ βρωθήσεται, ἐν αὐλῇ τῆς σκηνῆς τοῦ μαρτυρίου. Ἀλλ’ ἦν κατ’ ἐκεῖνο καιροῦ μία μὲν κατὰ τὴν ἔρημον σκηνὴ, καὶ εἷς μετ’ ἐκείνην ὁ ναὸς, ὃν ἐν τοῖς Ἱεροσολύμοις ὁ Σολομὼν ἐδείματο. Καὶ θάνατος ἦν τοῖς ἔξω θύουσι τῆς σκηνῆς. Ἔφη γὰρ οὕτω τὸ Γράμμα τὸ ἱερόν. Ἄνθρωπος τῶν υἱῶν Ἰσραὴλ, ὃς ἂν σφάξῃ μόσχον ἢ πρόβατον, ἢ αἶγα ἐν τῇ παρεμβολῇ, καὶ ὃς ἂν σφάξῃ ἔξω τῆς παρεμβολῆς, καὶ ἐπὶ τὴν θύραν τῆς σκηνῆς τοῦ μαρτυρίου, μὴ ἐνέγκῃ αὐτὸ, ὥστε προσενέγκαι δῶρον τῷ Κυρίῳ ἀπέναντι τῆς σκηνῆς Κυρίου, αἷμα λογισθήσεται τῷ ἀνθρώπῳ, ὃς ἐκεῖνο αἷμα ἐξέχεεν, ἐξολοθρευθήσεται ἡ ψυχὴ ἐκείνη ἐκ τοῦ λαοῦ. Οὐκοῦν ἀνόμημα καὶ βεβήλωσις, καὶ ὑπὸ δίκην αἵματος τὸ τοῖς ἀνοσίοις αἱρετικοῖς συναυλίζεσθαι φιλεῖν, καὶ τῆς πρὸς ἐκείνους ἀντέχεσθαι κοινωνίας. Ἔξω γὰρ θύουσι τῆς ἁγίας σκηνῆς, τὸ περὶ τῆς ἁμαρτίας, οὐκ ἐν τόποις ἁγίοις τὴν ἱερὰν τελοῦσι θυσίαν. Μία γὰρ ἡ Ἐκκλησία, καθὰ καὶ ὁ πάλαι ναὸς, μία δὲ καὶ ἡ σκηνὴ, τῆς Ἐκκλησίας τὸ κάλλος ὡς ἐν τύποις ἔτι προαναφαίνουσα. Θύσομεν τοίνυν ἡμεῖς τὸ τῆς ἁμαρτίας, ὡς ἐν αὐλῇ ἁγίᾳ, καὶ φαγόμεθα τῶν ἁγίων κρεῶν, τουτέστι, τῆς μυστικῆς εὐλογίας ἐν μεθέξει γεγονότες ἁγιασθησόμεθα. Καὶ μαρτυρήσει λέγων ὁ νόμος· Πᾶς ὁ ἁπτόμενος τῶν κρεῶν αὐτῆς, ἁγιασθήσεται. Ἀλλ’ ἔστιν ἰσοσθενὴς εἰς μυστικὴν εὐλογίαν καὶ ὁ ῥαντισμὸς τοῦ αἵματος τῆς θυσίας. Ἔφη γὰρ πάλιν·","english":"That the place most fitting for divine liturgies is the Church of God, and that in it the mystery of Christ is necessarily accomplished, he would indicate not obscurely, adding to what I said: \"It shall be eaten in a holy place, in the court of the tent of testimony.\" But at that time there was one tent in the wilderness, and after it one temple, which Solomon built in Jerusalem. And death was for those who sacrificed outside the tent. For the sacred text spoke thus: \"Any man of the sons of Israel who slaughters a calf or a sheep or a goat in the camp, and any who slaughters outside the camp and does not bring it to the door of the tent of testimony so as to offer it as a gift to the Lord before the tent of the Lord, blood shall be accounted to that man; that one who shed blood shall be destroyed; that soul shall be cut off from the people.\" Therefore, it is lawlessness and profanation, and under the penalty of blood, to love consorting with impious heretics and to cling to communion with them. For they sacrifice outside the holy tent, not performing the sacred sacrifice in holy places concerning sin. For the Church is one, just as the temple of old was one, and the tent is one, prefiguring the beauty of the Church still in types. We, then, shall sacrifice the sin, as in a holy court, and we shall eat of the holy meats, that is, having partaken of the mystical blessing, we shall be sanctified. And the law bears witness, saying: \"Everyone who touches its flesh shall be sanctified.\" But the sprinkling of the blood of the sacrifice is of equal power for mystical blessing. For it said again:","structure":"narrative","commentary":[{"unit":"scripture","kind":"scripture","basis":"text","lemma":"Ἐν τόπῳ ἁγίῳ βρωθήσεται, ἐν αὐλῇ τῆς σκηνῆς τοῦ μαρτυρίου","severity":"info","text":"Cyril quotes Leviticus 6:26 (LXX) on the place of eating the sacrifice, linking it to the Church as the proper setting for liturgy.","cites":[],"named_sources":["Septuagint"],"dropped_cites":[]},{"unit":"scripture","kind":"scripture","basis":"text","lemma":"Ἄνθρωπος τῶν υἱῶν Ἰσραὴλ...","severity":"info","text":"Cyril cites Leviticus 17:3-4 (LXX) on the penalty for sacrificing outside the camp, applying it to heretics who separate from the Church.","cites":[],"named_sources":["Septuagint"],"dropped_cites":[]},{"unit":"scripture","kind":"scripture","basis":"text","lemma":"Πᾶς ὁ ἁπτόμενος τῶν κρεῶν αὐτῆς, ἁγιασθήσεται","severity":"info","text":"Cyril references Leviticus 6:27 (LXX) on sanctification through contact with the sacrificial meat, interpreted as participation in the Eucharist.","cites":[],"named_sources":["Septuagint"],"dropped_cites":[]},{"unit":"term","kind":"term","basis":"text","lemma":"μυστικῆς εὐλογίας","severity":"info","text":"The phrase 'mystical blessing' denotes the Eucharistic consecration, a technical term in Cyril's sacramental theology.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"background","kind":"background","basis":"text","lemma":"αἱρετικοῖς","severity":"info","text":"Cyril's polemic against heretics reflects the 5th-century Christological controversies, likely targeting Nestorians or other groups he deemed schismatic.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"structure","kind":"structure","basis":"text","lemma":"","severity":"info","text":"The passage moves from a scriptural citation (Lev 6:26) to a legal quotation (Lev 17:3-4), then to a typological application: the tent and temple prefigure the one Church.","cites":[],"named_sources":[],"dropped_cites":[]}],"ambiguities":["The Greek text is clear; no significant ambiguities in the passage."],"confidence":"high","notes":[]},{"i":520,"ref":"p520","source":"Καὶ ᾧ ἂν ἐπιῤῥαντισθῇ ἀπὸ τοῦ αἵματος αὐτῆς, ἐπὶ τὸ ἱμάτιον ὃ ἐὰν ῥαντισθῇ ἐπ’ αὐτῷ, πλυνθήσεται ἐν τόπῳ ἁγίῳ. Καὶ τί τὸ παράδοξον, εἰ τὸ λογικὸν ἁγιάζει ζῶον, φημὶ δὴ τὸν ἄνθρωπον, ὅτε καὶ αὐτὰ τὰ πρὸς ὑπουργίαν τὴν ἱερὰν παρειλημμένα τῶν σκευῶν, ἡγιάζετο κατὰ τὸν αὐτοῖς που πάντως πρέποντα τρόπον; Ταύτῃτοι καὶ εἰς κοινὴν οὐ παραλαμβάνεται χρείαν. Διὰ τοῦτο τὰ μὲν ἐκπλύνεται τῶν σκευῶν, τὰ δὲ συνθραύεται. Τὰ γὰρ τοῖς θείοις λελειτουργηκότα, πῶς ἂν καλοῖτο πρὸς τὰ ἀνθρώπινα; Ὅτι δέ ἐστι τῶν τῆς θυσίας κρεῶν ἁγιοπρεπὴς ἡ μέθεξις, καὶ οὐκ ἂν ἑτέροις ἁρμόσειεν, πλὴν ὅτι δὴ μόνοις τοῖς τῆς ἁμαρτίας καταθλεῖν εἰωθόσι καὶ ἀνδριζομένοις εἰς ἀρετὴν, ὑπεσήμαινε λέγων· Πᾶν ἄρσεν ἐν τοῖς ἱερεῦσι φάγεται αὐτά. Ἅγια ἁγίων ἐστὶ Κυρίῳ. Ἄρ’ οὖν, εἰπέ μοι, τὸ θῆλυ γένος ἀποσοβεῖν ὁ νόμος τῆς εὐλογίας προστέταχεν; οὐ τοῦτό φαμεν· ἁγιάζεται γὰρ σὺν ἡμῖν. Ἀλλ’ ἐν τύποις μὲν ἐκεῖνα καὶ σκιαῖς. Διὰ δέ γε τοῦ ἀρσενικοῦ καὶ ἱεροῦ γένους, ὑπεσήμαινεν εὐφυῶς τοὺς ἐν Χριστῷ νοητῶς ἀνδρείους τε καὶ ἱερούς. Κεκλήμεθα τοίνυν εἰς μέθεξιν τῆς εὐοσμωτάτης θυσίας, ὡς ἱερὸν καὶ ἀπόδεκτον γένος, ὡς ἔθνος ἅγιον, ὡς βασίλειον ἱεράτευμα, νεανίσκοι καὶ παρθένοι, πρεσβύται μετὰ νεωτέρων. Ἐν γὰρ Χριστῷ Ἰησοῦ, οὐκ ἄρσεν καὶ θῆλυ, ἀλλ’ ἑνὸς πάντες ἐσμὲν, ὡς τοῦ ἑνὸς μὲν ἄρτου μετέχοντες, κατὰ τὸ γεγραμμένον.","english":"And if any of its blood is sprinkled on a garment, the garment that is sprinkled upon shall be washed in a holy place. And what is surprising, if the rational animal, I mean man, sanctifies, when even the vessels themselves taken for sacred service were sanctified in the manner entirely fitting for them? For this reason they are not taken for common use. Therefore some vessels are washed, others are broken. For how could things that have served the divine be summoned to human use? That the partaking of the flesh of the sacrifice is holy and would not be suitable for others, except only for those accustomed to trample down sin and to be courageous in virtue, he indicated by saying: \"Every male among the priests shall eat them.\" Holy things belong to the Lord. So then, tell me, has the law commanded to drive away the female sex from the blessing? We do not say this; for it is sanctified along with us. But those things were in types and shadows. And through the male and priestly race, he fittingly indicated those who are spiritually manly and priestly in Christ. We have therefore been called to partake of the most fragrant sacrifice, as a holy and acceptable race, as a holy nation, as a royal priesthood, youths and maidens, elders with younger ones. For in Christ Jesus, there is not male and female, but we are all one, as partaking of the one bread, according to what is written.","structure":"narrative","commentary":[{"unit":"sense","kind":"sense","basis":"text","lemma":"Καὶ ᾧ ἂν ἐπιῤῥαντισθῇ ἀπὸ τοῦ αἵματος αὐτῆς","severity":"info","text":"Cyril interprets the washing of a blood-sprinkled garment in a holy place as a type of sanctification through Christ's sacrifice.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"term","kind":"term","basis":"glossary","lemma":"λογικὸν ζῶον","severity":"info","text":"The phrase 'λογικὸν ζῶον' (rational animal) is a standard Greek philosophical term for humans, used here to contrast with sacrificial vessels.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"scripture","kind":"scripture","basis":"text","lemma":"Πᾶν ἄρσεν ἐν τοῖς ἱερεῦσι φάγεται αὐτά","severity":"info","text":"Cyril cites a Levitical rule (cf. Lev 6:29 LXX) about male priests eating the sacrifice, which he interprets allegorically as spiritual manliness in Christ.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"background","kind":"background","basis":"text","lemma":"τὰ μὲν ἐκπλύνεται τῶν σκευῶν, τὰ δὲ συνθραύεται","severity":"info","text":"The practice of washing or breaking vessels used in sacrifice reflects Jewish temple ritual, as described in Leviticus and Mishnah, to prevent profane use.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"reception","kind":"reception","basis":"text","lemma":"Ἐν γὰρ Χριστῷ Ἰησοῦ, οὐκ ἄρσεν καὶ θῆλυ","severity":"info","text":"Cyril's assertion of gender equality in Christ echoes Gal 3:28, a key Pauline text for early Christian universalism, though he retains allegorical gender symbolism.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"structure","kind":"structure","basis":"text","lemma":"Ἄρ’ οὖν, εἰπέ μοι","severity":"info","text":"Cyril uses a rhetorical question to anticipate and refute a literalist objection about the exclusion of women, a common exegetical device in his Glaphyra.","cites":[],"named_sources":[],"dropped_cites":[]}],"ambiguities":["The Greek text has a typographical mark (ῤ) in 'ἐπιῤῥαντισθῇ' which may be a scribal error or diacritic; the reading follows the standard form 'ἐπιρραντισθῇ'."],"confidence":"high","notes":[]},{"i":521,"ref":"p521","source":"Καὶ φέρε δὴ λοιπὸν ἀκλείστοις στόμασι καὶ ἀκαταλήκτοις φωναῖς τὸν τῶν ὅλων Βασιλέα καὶ Λυτρωτὴν δοξολογίαις καταγεραίρωμεν, φημὶ δὲ Χριστὸν, δι’ οὗ καὶ μεθ’ οὗ τῷ Θεῷ καὶ Πατρὶ ἡ δόξα σὺν ἁγίῳ Πνεύματι εἰς τοὺς αἰῶνας τῶν αἰώνων. Ἀμήν.\n\nΠερὶ τοῦ καθαρισμοῦ τῆς λέπρας.\n\nΒεβασίλευκεν ἡμῶν ἡ ἁμαρτία, καὶ κατεκράτησεν τῶν ἐπὶ τῆς γῆς, διά τοι τὸ ἐγκεῖσθαι τὴν διάνοιαν τοῦ ἀνθρώπου ἐπιμελῶς ἐπὶ τὰ πονηρὰ ἐκ νεότητος, καὶ ἀχαλίνως ἑλέσθαι παθεῖν τὴν εἰς τὰ χείρονα ῥοπὴν, ποιήσας δὲ παρ’ οὐδὲν τῆς ἐπιεικείας τὴν δόξαν. Ὁ δὲ Θεὸς πλούσιος ἐν ἐλέει καὶ οἰκτιρμοῖς, καθὰ γέγραπται, διὰ τὴν πολλὴν ἀγάπην αὐτοῦ, ἣν ἠγάπησεν ἡμᾶς, καὶ ὄντας ἡμᾶς νεκροὺς τοῖς παραπτώμασι συνεζωοποίησε τῷ Χριστῷ, καὶ συνήγειρε, καὶ συνεκάθισε τοῖς ἐπουρανίοις. Πεπλουτήκαμεν γὰρ ἐν Χριστῷ τὴν ἄνωθεν ἡμερότητα, καὶ τὴν ἀκλεᾶ καὶ παμμόχθηρον ἁμαρτίαν ἀπενιψάμεθα, κεκλημένοι διὰ τῆς πίστεως εἰς ἁγιασμόν. Καὶ πρός γε δὴ τούτοις καὶ τῆς εἰς αἰῶνας ζωῆς γεγονότες μέτοχοι, δεκτοί τε ἐσόμεθα, καὶ εἰς ὀσμὴν εὐωδίας ἀνακεισόμεθα τῷ Θεῷ καὶ Πατρί. Καὶ γάρ ἐστιν ἀληθὴς ὁ μακάριος Παῦλος γράφων, ὅτι Χριστοῦ εὐωδία ἐσμὲν τῷ Θεῷ. Ὅτι γὰρ, εἰ καὶ τετυράννηκεν ἡμῶν ἡ ἁμαρτία κατὰ καιροὺς, ἀλλ’ ἀπεκρουσάμεθα τὴν κηλίδα, διεσμήγμεθα τὸν ῥύπον κατελήξαμεν ἐν Χριστῷ τῶν ἀρχαίων ἀῤῥωστημάτων, ἱερὸς ἡμᾶς ἀναπείσει λόγος. Γέγραπται γὰρ οὕτως ἐν τῷ Λευϊτικῷ· Καὶ ἐλάλησε Κύριος πρὸς Μωσῆν, λέγων· Οὗτος ὁ νόμος τοῦ λεπροῦ, ᾗ ἂν ἡμέρᾳ καθαρισθῇ·","english":"Let us then, with unclosed mouths and ceaseless voices, honor the King and Redeemer of all with doxologies, I mean Christ, through whom and with whom glory is given to God the Father together with the Holy Spirit unto the ages of ages. Amen.\n\nOn the Cleansing of Leprosy.\n\nSin has reigned over us and prevailed over those on earth, because the mind of man has been diligently inclined toward evil from youth and has unrestrainedly chosen to undergo the inclination toward worse things, making the glory of righteousness of no account. But God, rich in mercy and compassion, as it is written, because of his great love with which he loved us, even when we were dead in transgressions, he brought us to life together with Christ, and raised us up, and seated us together with the heavenly ones. For we have been enriched in Christ with gentleness from above, and we have washed away the inglorious and utterly wretched sin, having been called through faith to sanctification. And in addition to these things, having become partakers of eternal life, we shall be acceptable and shall be laid up in the odor of fragrance for God the Father. For the blessed Paul writes truly that we are the fragrance of Christ to God. For that, even if sin has tyrannized us at times, yet we have repelled the stain, we have wiped away the filth, we have ceased in Christ from the ancient infirmities, sacred reason will persuade us. For it is written thus in Leviticus: And the Lord spoke to Moses, saying, This is the law of the leper, on the day he is cleansed.","structure":"narrative","commentary":[{"unit":"structure","kind":"structure","basis":"text","lemma":"Περὶ τοῦ καθαρισμοῦ τῆς λέπρας","severity":"info","text":"This heading marks a new section within the commentary, introducing the topic of leprosy cleansing as a type of spiritual purification.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"scripture","kind":"scripture","basis":"text","lemma":"Καὶ ἐλάλησε Κύριος πρὸς Μωσῆν, λέγων· Οὗτος ὁ νόμος τοῦ λεπροῦ, ᾗ ἂν ἡμέρᾳ καθαρισθῇ","severity":"info","text":"Cyril quotes Leviticus 14:2-3 (LXX) as the biblical lemma for his discussion of leprosy cleansing.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"scripture","kind":"scripture","basis":"text","lemma":"Χριστοῦ εὐωδία ἐσμὲν τῷ Θεῷ","severity":"info","text":"Cyril cites Paul (2 Corinthians 2:15 or Ephesians 5:2) to support the idea that believers become a fragrance to God through Christ.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"background","kind":"background","basis":"text","lemma":"ἀκλείστοις στόμασι","severity":"info","text":"The phrase 'unclosed mouths' likely refers to the liturgical practice of open-mouthed singing or acclamation, common in early Christian worship.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"reception","kind":"reception","basis":"text","lemma":"συνεζωοποίησε τῷ Χριστῷ","severity":"info","text":"Cyril's concept of being 'brought to life together with Christ' reflects a soteriological theme of co-resurrection, influential in later Greek patristic thought.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"caution","kind":"caution","basis":"text","lemma":"ἀκαταλήκτοις φωναῖς","severity":"caution","text":"The phrase 'ceaseless voices' may be hyperbolic or liturgical; the Greek could also imply 'unceasing' in a doxological sense, not literal non-stop speech.","cites":[],"named_sources":[],"dropped_cites":[]}],"ambiguities":["The phrase 'ἀκλείστοις στόμασι' could be read literally as 'unclosed mouths' or metaphorically as 'frank speech'; the translation opts for the literal sense.","The citation 'Χριστοῦ εὐωδία ἐσμὲν τῷ Θεῷ' is not verbatim in Paul's letters; it may be a paraphrase or conflation of 2 Corinthians 2:15 and Ephesians 5:2."],"confidence":"high","notes":[]},{"i":522,"ref":"p522","source":"καὶ προσαχθήσεται πρὸς τὸν ἱερέα, καὶ ἐξελεύσεται ὁ ἱερεὺς ἔξω τῆς παρεμβολῆς, καὶ ὄψεται ὁ ἱερεὺς, καὶ ἰδοὺ ἰᾶται ἡ ἁφὴ τῆς λέπρας ἀπὸ τοῦ λεπροῦ. Καὶ προσάξει ὁ ἱερεὺς, καὶ λήψονται τῷ κεκαθαρισμένῳ δύο ὀρνίθια ζῶντα καὶ καθαρὰ, καὶ ξύλον κέδρινον, καὶ κεκλωσμένον κόκκινον καὶ ὕσσωπον. Καὶ προσάξει ὁ ἱερεὺς, καὶ σφάξουσι τῶν ὀρνιθίων τὸ ἓν, εἰς ἀγγεῖον ὀστράκινον, ἐφ’ ὕδατι ζῶντι. Καὶ τὸ ὀρνίθιον τὸ ζῶν λήψεται αὐτὸ, καὶ τὸ ξύλον τὸ κέδρινον, καὶ τὸ ἀλαστὸν κόκκινον, καὶ τὴν ὕσσωπον, καὶ βάψει αὐτὰ, καὶ τὸ ὀρνίθιον τὸ ζῶν εἰς τὸ αἷμα τοῦ ὀρνιθίου τοῦ σφαγέντος ἐφ’ ὕδατι ζῶντι, καὶ περιῤῥανεῖ ἐπὶ τὸν καθαρισθέντα ἀπὸ τῆς λέπρας ἑπτάκις, καὶ καθαρὸς ἔσται. Καὶ ἐξαποστελεῖ τὸ ὀρνίθιον τὸ ζῶν εἰς τὸ πεδίον, καὶ πλυνεῖ ὁ καθαρισθεὶς τὰ ἱμάτια αὐτοῦ. Καὶ ξυρηθήσεται ἀπ’ αὐτοῦ πᾶσαν τὴν τρίχα, καὶ λούσεται ἐν ὕδατι, καὶ καθαρισθήσεται. Καὶ μετὰ ταῦτα εἰσελεύσεται εἰς τὴν παρεμβολὴν, καὶ διατρίψει ἔξω τοῦ οἴκου αὐτοῦ ἑπτὰ ἡμέρας. Καὶ ἔσται τῇ ἡμέρᾳ τῇ ἑβδόμῃ, καὶ ξυρηθήσεται πᾶσαν τὴν τρίχα αὐτοῦ, τὴν κεφαλὴν αὐτοῦ, καὶ τὸν πώγωνα, καὶ τὰς ὀφρῦς, καὶ πᾶσαν τὴν τρίχα αὐτοῦ ξυρηθήσεται, καὶ πλυνεῖ τὰ ἱμάτια αὐτοῦ, καὶ λούσεται τὸ σῶμα ἑαυτοῦ ὕδατι, καὶ καθαρὸς ἔσται. Ὁ μὲν οὖν τῆς ἱστορίας ἐμφανὴς ἂν εἴη λόγος, κἂν εἰ μή τις ἕλοιτο διατρανοῦν, ἔχει δὲ οὐδὲν τὸ τελοῦν εἰς ὄνησιν, εἰ μὴ νοοῖτο πνευματικῶς. Οὐκοῦν φέρε λέγωμεν μεταπλάττοντες εὐφυῶς τὸ τοῦ γράμματος ἀδρανὲς εἰς τὸ τοῦ Χριστοῦ μυστήριον. Ὀλίγα δὲ ἄττα τῶν ἀναγκαίων εἰς διασάφησιν χρησίμως ἡμῖν προειρήσεται.","english":"And he shall be brought to the priest, and the priest shall go out of the camp, and the priest shall look, and behold, the affliction of leprosy is healed from the leper. And the priest shall bring him forward, and they shall take for the purified one two living and clean birds, and a cedar stick, and spun scarlet, and hyssop. And the priest shall bring him forward, and they shall slaughter one of the birds into an earthenware vessel over living water. And the living bird, and the cedar stick, and the spun scarlet, and the hyssop, he shall take, and he shall dip them, and the living bird, into the blood of the slaughtered bird over living water, and he shall sprinkle upon the one purified from leprosy seven times, and he shall be clean. And he shall release the living bird into the field, and the purified one shall wash his garments. And all his hair shall be shaved from him, and he shall bathe in water, and he shall be purified. And after these things, he shall enter the camp, and he shall remain outside his house for seven days. And on the seventh day, all his hair shall be shaved—his head, his beard, and his eyebrows, and all his hair shall be shaved—and he shall wash his garments, and he shall bathe his body in water, and he shall be clean. Now the literal meaning of the narrative would be evident, even if one were not to choose to expound it clearly, but it contains nothing that leads to benefit unless it be understood spiritually. Therefore, come, let us speak, recasting the weakness of the letter fittingly into the mystery of Christ. And a few necessary things will be said by us beforehand, usefully for clarification.","structure":"narrative","commentary":[{"unit":"structure","kind":"structure","basis":"text","lemma":"Ὁ μὲν οὖν τῆς ἱστορίας ἐμφανὴς ἂν εἴη λόγος","severity":"info","text":"Cyril signals a transition from the literal (ἱστορία) to the spiritual (πνευματικῶς) reading, a standard hermeneutical move in Alexandrian exegesis.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"term","kind":"term","basis":"glossary","lemma":"παρεμβολῆς","severity":"info","text":"παρεμβολή (here 'camp') in the LXX often denotes the military encampment of Israel; Cyril retains this sense for the ritual context.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"scripture","kind":"scripture","basis":"text","lemma":"προσαχθήσεται πρὸς τὸν ἱερέα","severity":"info","text":"This passage closely paraphrases Leviticus 14:3-9 (LXX), the ritual for cleansing from leprosy, which Cyril reinterprets Christologically.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"background","kind":"background","basis":"text","lemma":"ξύλον κέδρινον","severity":"info","text":"Cedar wood (κέδρινον) and hyssop (ὕσσωπον) are standard purificatory materials in Levitical ritual; Cyril likely draws on contemporary medical or symbolic lore.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"reception","kind":"reception","basis":"text","lemma":"μεταπλάττοντες εὐφυῶς τὸ τοῦ γράμματος ἀδρανὲς","severity":"info","text":"Cyril explicitly recasts the 'weakness of the letter' into the mystery of Christ, a method typical of his typological exegesis in the Glaphyra.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"caution","kind":"caution","basis":"text","lemma":"ἀλαστὸν κόκκινον","severity":"caution","text":"The Greek ἀλαστὸν (here 'spun') is a hapax or rare form; the LXX has κεκλωσμένον; Cyril's text may reflect a variant manuscript tradition.","cites":[],"named_sources":[],"dropped_cites":[]}],"ambiguities":["The phrase 'ἀλαστὸν κόκκινον' is uncertain; it may be a scribal variant for 'κεκλωσμένον κόκκινον' (spun scarlet).","The identity of the 'two living and clean birds' (δύο ὀρνίθια ζῶντα καὶ καθαρὰ) is not specified; Cyril does not elaborate on species."],"confidence":"high","notes":[]},{"i":523,"ref":"p523","source":"Λέπρα γὰρ ἀβούλητον τὸ πάθος τοῖς τινων ἐπισυμβαίνει σώμασιν. Ἔστι δὲ ὄτι μάλιστα βόρον, καὶ κατευρήσεταί πως ἀεὶ πρὸς τὸ ἐντὸς μᾶλλον ἢ πρὶν τῶν ἐν οἷς ἂν γένοιτο καταδράττεσθαι μέρος. Δυσδιάφυκτον δὲ κομιδῇ τὸ ἀῤῥώστημα, καὶ ἰατρῶν μὲν ἐπιστήμης, ἤγουν τῆς ὑπό του τῶν ταῦτα σοφῶν ἐπικουρίας οὐκ ἀνεχόμενον, ἀποχωροῦν δὲ δὴ μόλις ὥσπερ ἀντεγειρομένης αὐτῷ τῆς φύσεως, καὶ τὸ βλάβος ἀποκρουομένης ἐπαμύνοντος τοῦ Θεοῦ. Πλὴν ὁ νόμος ὡς ἀκάθαρτον τὸν λεπρὸν ἀποπέμπεσθαι δεῖν ἔφη τῆς παρεμβολῆς. Εἴρηται γάρ που πρὸς τὸν ἱεροφάντην Μωσέα παρὰ τοῦ Θεοῦ προστάξαντος τοῖς υἱοῖς Ἰσραήλ· Καὶ ἀποστειλάτωσαν ἐκ τῆς παρεμβολῆς πάντα λεπρὸν, πάντα γονοῤῥυῆ, καὶ πάντα ἀκάθαρτον τῇ ψυχῇ. Καὶ οὐ δή πού φαμεν ὅτι ταῖς τῶν σωμάτων ἀῤῥωστίαις ὁ νόμος ἐπιτιμᾷ. Κομιδῇ γὰρ εὔηθες τοὺς ἀβουλήτως ἠῤῥωστηκότας, καίτοι μᾶλλον ἐλεεῖσθαι δέον, προστεθεῖσθαι δὲ δίκας. Ἀλλ’ ἦν ἐν τύποις τὰ διὰ τοῦ πανσόφου Μωσέως ὠδίνοντα τὴν ἀλήθειαν. Λέπρα μὲν γὰρ νεκροῖ τὴν σάρκα, ἁμαρτία δὲ αὖ ψυχαῖς συμβαίνουσα, καὶ εἰς νοῦν εἴπερ ἴοι τὸν ἀνθρώπινον διὰ νεκρῶν ἔργων· τοῦτον ἀχρεῖόν τε εὐθὺς καὶ ἀπεψυγμένον ἀποτελεῖ. Ἔργα δὲ εἶναί φαμεν τὰ νεκρὰ τῆς σαρκὸς δηλονότι τὰ μυσαρὰ καὶ βέβηλα πάθη, καὶ τὸ φρονεῖν ἑλέσθαι τὰ ἐπὶ τῆς γῆς. Ταύτῃτοι καὶ ἐν ἀρχαῖς ἐλέγομεν, ὅτι νεκροὺς ἡμᾶς ὄντας τοῖς παραπτώμασιν, ὁ Θεὸς καὶ Πατὴρ συνεζωοποίησε τῷ Χριστῷ. Οὐκοῦν διὰ πράγματος ἐμφανοῦς, εἰς ἐννοίας ἡμᾶς ὁ λόγος ἀποτορνεύει λεπτάς. Ἐκπέμπει γὰρ τῆς παρεμβολῆς τοὺς λελεπρωμένους·","english":"Leprosy is an involuntary affliction that befalls the bodies of some. It is especially voracious, and somehow always spreads more inward than before, seizing upon the part of those in whom it occurs. The disease is exceedingly hard to escape, and does not submit to the science of physicians—that is, to the aid of any of those wise in such matters—but yields only with difficulty, as if nature itself were rising up against it and repelling the harm, with God assisting. Nevertheless, the law declared that the leper must be sent away from the camp as unclean. For it is said somewhere to the hierophant Moses, by God commanding the sons of Israel: \"And they shall send out of the camp every leper, every one with a discharge, and every one unclean in soul.\" And we do not say that the law punishes the infirmities of bodies. For it is utterly foolish that those who have fallen ill involuntarily, who rather ought to be pitied, should also be subjected to penalties. But the things delivered through the all-wise Moses were in types, laboring to bring forth the truth. For leprosy deadens the flesh, while sin, when it befalls souls and enters the human mind, renders it immediately useless and chilled through dead works. And by dead works of the flesh we mean, of course, the foul and profane passions, and the choice to think of earthly things. Indeed, we said also at the beginning that we, being dead through transgressions, were brought to life together with Christ by God the Father. Therefore, through a visible thing, the word turns us toward subtle concepts. For it sends the leprous out of the camp.","structure":"narrative","commentary":[{"unit":"sense","kind":"sense","basis":"text","lemma":"Λέπρα","severity":"info","text":"Cyril interprets leprosy as a type of sin, which deadens the soul, paralleling the physical disease that deadens the flesh.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"scripture","kind":"scripture","basis":"text","lemma":"Καὶ ἀποστειλάτωσαν ἐκ τῆς παρεμβολῆς πάντα λεπρὸν","severity":"info","text":"Cyril quotes a command to expel lepers from the camp, likely from Numbers 5:2 or a similar Pentateuchal law, though the exact verse is not specified.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"background","kind":"background","basis":"text","lemma":"ἱεροφάντην Μωσέα","severity":"info","text":"Cyril calls Moses 'hierophant,' a term from Greek mystery religions, reflecting his Alexandrian context and typological exegesis.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"reception","kind":"reception","basis":"text","lemma":"νεκροὺς ἡμᾶς ὄντας τοῖς παραπτώμασιν, ὁ Θεὸς καὶ Πατὴρ συνεζωοποίησε τῷ Χριστῷ","severity":"info","text":"Cyril alludes to the resurrection of the dead through Christ, a key soteriological theme in his works, linking typology to Christian doctrine.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"structure","kind":"structure","basis":"text","lemma":"Οὐκοῦν διὰ πράγματος ἐμφανοῦς, εἰς ἐννοίας ἡμᾶς ὁ λόγος ἀποτορνεύει λεπτάς","severity":"info","text":"Cyril explicitly states his typological method: the visible thing (leprosy) turns the reader toward subtle concepts (sin and salvation).","cites":[],"named_sources":[],"dropped_cites":[]}],"ambiguities":["The exact scriptural source of the command to expel lepers is not cited; it may be a conflation of Leviticus 13-14 and Numbers 5."],"confidence":"high","notes":[]},{"i":524,"ref":"p524","source":"αἰνιγματωδῶς ὑποφαίνων ὅτι τοὺς τῇ ἁμαρτίᾳ νενεκρωμένους, μονονουχὶ δὲ καὶ ποικίλοις πάθεσι κατεστιγμένον ἔχοντας νοῦν, καὶ πολὺ νοσοῦντας ὡς ἔν γε δὴ σφίσιν αὐτοῖς τὸ ἀκαλλὲς, ἀποχωρεῖν ἀνάγκη τῆς τῶν ἁγίων πληθύος, καὶ ἔξω που φέρεσθαι τῶν ἱερῶν καταλόγων. Συναγελασθήσεται γὰρ οὐδαμῶς τοῖς δικαίοις ὁ πονηρὸς, τοῖς βεβήλοις ὁ ῥυπῶν, οὔτε μὴν συνέσται τοῖς ἡγιασμένοις ὁ δυσαπόνιπτον ἔχων τῆς ἁμαρτίας τὸν μολυσμόν. Τίς γὰρ κοινωνία, φησὶ, φωτὶ πρὸς σκότος, ἢ τίς μερὶς πιστῷ μετὰ ἀπίστου; Ὅτι δὲ τοῖς ὀρθῶς ἐθέλουσι βιοῦν, ἀναγκαῖον εἰς ὄνησιν τὸ ἀποφοιτᾷν ἐπείγεσθαι πονηρῶν· αὐτὴ πάλιν ἡμᾶς ἡ θεόπνευστος Γραφὴ ἀναπείσει. Ἔφη γάρ που ὁ Θεὸς τοῖς ἑαυτοῦ γνωρίμοις· Ἐξέλθετε, ἐξέλθετε ἐκ μέσου αὐτῶν, καὶ ἀφορίσθητε, οἱ φέροντες τὰ σκεύη τοῦ Κυρίου. Σκεύη δὲ Κυρίου νοηθεῖεν ἂν, αἱ πολυειδεῖς ἀρεταί. Ταύτῃτοι καὶ ὁ θεσπέσιος Παῦλος· Ἐνδύσασθε, φησὶν, τὴν πανοπλίαν τοῦ Θεοῦ. Οὐκοῦν ὡς ἐν τύπῳ τῶν λεπρῶν, τὸν ἠῤῥωστηκότα τὴν ἁμαρτίαν καὶ μεμολυσμένον πληθύος τῆς τῶν ἁγίων ἀποσοβεῖ Θεός. Ἀλλ’ ἦν δή πού τινα καὶ σφόδρα εἰκὸς τῶν ἠῤῥωστηκότων ἀποκρούεσθαι, τὸ πάθος. Καταλήγομεν γὰρ ἐξ ἁμαρτιῶν ἔσθ’ ὅτε μεθιστάντες τὸν νοῦν ἐπὶ τὸ δρᾷν ἑλέσθαι καὶ φρονεῖν τὰ ἀμείνω καὶ πρεπωδέστερα. Τί οὖν ὁ νόμος; Ἆρα τοῖς ἐθέλουσι μετανοεῖν, οὐ καταδεικνύει τὴν ὀδόν; οὐκ ἀνοίγνυσι τῆς σωτηρίας τὴν πύλην; Μὴ τοῦτο ὑπολάβῃς. Ἀγαθὸς γὰρ καὶ φιλάνθρωπος ὁ Δεσπότης. Ἄκουε λέγοντος ἐναργῶς· Ἐπιστράφητε οἱ ἐπιστρέφοντες, καὶ ἰάσομαι τὰ συντρίμματα ὑμῶν. Καὶ μὴν καὶ διὰ φωνῆς Ἰεζεχιήλ·","english":"Hinting enigmatically that those who are deadened by sin, having a mind virtually stippled with various passions and greatly suffering from ugliness within themselves, must depart from the company of the saints and be carried outside the sacred rolls. For the wicked will never be herded together with the righteous, nor the defiled with the profane, nor will the one bearing the indelible stain of sin consort with the sanctified. For what communion, it says, has light with darkness, or what share has the faithful with the unbelieving? And that it is necessary for those wishing to live rightly to hasten away from the wicked for their benefit, the inspired Scripture itself will again persuade us. For God somewhere said to his intimates: \"Go out, go out from among them, and separate yourselves, you who bear the vessels of the Lord.\" And the vessels of the Lord would be understood as the manifold virtues. And so the divine Paul says: \"Put on the panoply of God.\" Therefore, as in the type of lepers, God repels from the company of the saints the one who is sick with sin and defiled. But there were some among the sick who were very likely to repel the affliction. For we sometimes cease from sins by turning our mind to choose and think what is better and more fitting. What then does the law do? Does it not show the way to those wishing to repent? Does it not open the gate of salvation? Do not suppose this. For the Lord is good and philanthropic. Listen to him speaking clearly: \"Turn back, you who are turning, and I will heal your fractures.\" And indeed also through the voice of Ezekiel:","structure":"narrative","commentary":[{"unit":"sense","kind":"sense","basis":"text","lemma":"αἰνιγματωδῶς ὑποφαίνων","severity":"info","text":"Cyril introduces a typological reading: the leprosy laws figuratively indicate exclusion of the sinful from the holy community.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"scripture","kind":"scripture","basis":"text","lemma":"Ἐξέλθετε, ἐξέλθετε ἐκ μέσου αὐτῶν, καὶ ἀφορίσθητε, οἱ φέροντες τὰ σκεύη τοῦ Κυρίου","severity":"info","text":"Cyril cites an Old Testament command to separate, likely from Exodus or Numbers, though the exact source is not given in the passage.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"scripture","kind":"scripture","basis":"text","lemma":"Ἐνδύσασθε, φησὶν, τὴν πανοπλίαν τοῦ Θεοῦ","severity":"info","text":"Cyril attributes this exhortation to Paul; it echoes Ephesians 6:11 or similar military metaphor, though not verbatim in the NT.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"scripture","kind":"scripture","basis":"text","lemma":"Ἐπιστράφητε οἱ ἐπιστρέφοντες, καὶ ἰάσομαι τὰ συντρίμματα ὑμῶν","severity":"info","text":"Cyril presents this as a divine call to repentance; it may be a loose citation of Ezekiel 18:23 or a similar prophetic verse.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"background","kind":"background","basis":"text","lemma":"τύπῳ τῶν λεπρῶν","severity":"info","text":"Cyril reads leprosy as a type (τύπος) of sin, a common patristic exegetical move linking Levitical purity laws to moral and spiritual conditions.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"structure","kind":"structure","basis":"text","lemma":"Καταλήγομεν γὰρ ἐξ ἁμαρτιῶν","severity":"info","text":"Cyril shifts from exclusion to the possibility of repentance, balancing the harsh typology with a pastoral turn toward mercy.","cites":[],"named_sources":[],"dropped_cites":[]}],"ambiguities":["The exact scriptural source for the command 'Go out, go out from among them' is not identified; it may be a conflation of several passages.","The phrase 'Put on the panoply of God' is not a direct Pauline quotation; Cyril may be paraphrasing or citing a lost variant."],"confidence":"high","notes":[]},{"i":525,"ref":"p525","source":"Ἐπιστράφητε καὶ ἀποστρέψατε ἐκ πασῶν τῶν ἀνομιῶν ὑμῶν, οἶκος τοῦ Ἰσραὴλ, καὶ οὐκ ἔσονται ὑμῖν εἰς κόλασιν ἀδικίας. Ποία τοίνυν ἐστὶ τῆς σωτηρίας ἡ ὁδός; Τίς ὁ ἀπαλλάσσων τοὺς ἡμαρτηκότας τοῦ κολάζεσθαι δεῖν; Τίς ὁ λυτρούμενος καὶ ἀνασώζων εὐκόλως; Ὁ Κύριος ἡμῶν Ἰησοῦς ὁ Χριστὸς, ὁ δοὺς ἑαυτὸν ἀντίλυτρον ὑπὲρ πάντων, καὶ ἁγιάζων ἡμᾶς τῷ ἰδίῳ αἵματι.\n\nβ. Ἄθρει δέ μοι πάλιν ὡς ἐν σκιαῖς ἕτι τοῖς ἐν νόμῳ γεγραμμένοις, τὸ μυστήριον. Προσεκομίζετο γὰρ ὁ λεπρὸς ἔξω γεγονότι τῆς πύλης, τῷ κατὰ νόμον ἱερατεύοντι. Διανενευκότος δὲ ὥσπερ ἐπὶ τοῦ πάθους τὸ ἄμεινον, καὶ ὅτι παύσεται λοιπὸν, καὶ καταλήξει ὑπεμφαίνοντος, ἐπληροῦντο τὰ εἰς καθαρισμὸν, κατά γε τὸ νομοθέτῃ δοκοῦν. Ὀρνιθίων μὲν γὰρ καθαρῶν ἐλαμβάνετο δυάς· ξύλον δὲ κέδρινον καὶ κεκλωσμένον κόκκινον, ὡς ἐν εἴδει σπαρτίου, καὶ μὴν καὶ ὕσσωπον, πόας δὲ εἶδος καὶ τοῦτο. Εἶτα τὸ μὲν ἓν τῶν ὀρνιθίων ἐφ’ ὕδατι κατεσφάζετο, θάτερόν γε μὴν, ὁμοῦ τοῖς ἀρτίως ἡμῖν εἰρημένοις, βαπτισθὲν ἐν τῷ ὕδατι, καὶ μέν τοι τοῦ τεθνεῶτος αἵματι, πεπονθὸς οὐδὲν, ἀνεῖτο λοιπόν. Εἶτα τὸν ἠῤῥωστηκότα τὴν λέπραν, ἑπτάκις τῷ ὕδατι ἐπιῤῥαίνων ὁ ἱερεὺς, τῶν ἐκ νόμου κατηγορημάτων ἐλεύθερον ἀπετέλει. Προσεξυρᾶτο δὲ τὴν τρίχα, καὶ εἰσέθει λοιπὸν ἀνεγκλήτως εἰς τὴν παρεμβολὴν, καὶ εἰς τὸν ἴδιον οἶκον, ἡμέρας ἔξω μεμηνὼς ἑπτά. Οἱ γὰρ πάλαι τὴν τῆς ἁμαρτίας περιφέροντες νέκρωσιν, καὶ πολυειδεῖ παθῶν ἀγριότητι κατεσπιλωμένοι, καὶ λέπραν ὥσπερ ἠῤῥωστηκότες τὴν νοητήν·","english":"Turn back and turn away from all your lawless deeds, O house of Israel, and they will not be for you a punishment for injustice. What then is the way of salvation? Who is it that releases those who have sinned from the necessity of being punished? Who is it that ransoms and easily rescues? Our Lord Jesus Christ, who gave himself as a ransom in exchange for all, and sanctifies us with his own blood.\n\nObserve for me again how, as if still in shadows, the mystery is set forth in what is written in the law. For the leper was brought to the one serving as priest according to the law, having gone outside the gate. And when he, as it were, indicated by his demeanor the better outcome of the affliction, and that it would henceforth cease and come to an end, the rites for purification were fulfilled, according to what seemed good to the lawgiver. For a pair of clean birds was taken, and cedar wood, and twisted scarlet, like a cord, and also hyssop, which is a kind of herb. Then one of the birds was slaughtered over water, while the other, together with the items just mentioned, having been dipped in the water and also in the blood of the dead one, having suffered nothing, was then released. Then the priest, sprinkling the one afflicted with leprosy seven times with the water, set him free from the accusations of the law. His hair was also shaved off, and he then entered without reproach into the camp and into his own house, having spent seven days outside. For those who formerly carried about the deadness of sin, and were stained with the manifold wildness of passions, and were afflicted, as it were, with a spiritual leprosy—","structure":"narrative","commentary":[{"unit":"sense","kind":"sense","basis":"text","lemma":"Ἐπιστράφητε καὶ ἀποστρέψατε","severity":"info","text":"Cyril opens with an exhortation to Israel to repent, framing the leper ritual as a type of Christ's redemptive work.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"term","kind":"term","basis":"glossary","lemma":"ἀντίλυτρον","severity":"info","text":"The term 'ransom in exchange' (ἀντίλυτρον) is a key Christological term in Cyril, emphasizing substitutionary atonement.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"scripture","kind":"scripture","basis":"text","lemma":"λεπρός","severity":"info","text":"The leper purification ritual (Leviticus 14) is the scriptural basis for Cyril's typological reading, linking it to Christ's cleansing.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"background","kind":"background","basis":"text","lemma":"ὕσσωπον","severity":"info","text":"Hyssop (ὕσσωπον) was used in Levitical purification rites; Cyril notes it as a herb, reflecting standard Jewish and early Christian practice.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"structure","kind":"structure","basis":"text","lemma":"β.","severity":"info","text":"The passage is divided by a Greek numeral (β.) marking a new section, typical of Cyril's commentary structure.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"reception","kind":"reception","basis":"text","lemma":"μυστήριον","severity":"info","text":"Cyril reads the leper ritual as a 'mystery' (μυστήριον) prefiguring Christ, a common Alexandrian typological approach.","cites":[],"named_sources":[],"dropped_cites":[]}],"ambiguities":["The Coptic text is not present; the Greek is the source. The English draft is a translation of the Greek, with no Coptic cues in the passage."],"confidence":"high","notes":[]},{"i":526,"ref":"p526","source":"πεπλανήμεθα γὰρ τῇ κτίσει λατρεύσαντες, προσκεκομίσμεθα τῷ Θεῷ ἱερεῖ τῷ μεγάλῳ καὶ ὁσίῳ καὶ ἀκάκῳ, κατὰ τὴν τοῦ μακαρίου Παύλου φωνήν. Προσκεκομίσμεθα δὲ παρὰ τοῦ Θεοῦ καὶ Πατρός. Ἔφη γάρ που Χριστὸς τοῖς Ἰουδαίοις προσλαλῶν· Μὴ γογγύζεσθε κατ’ ἀλλήλων. Οὐδεὶς δύναται ἐλθεῖν πρὸς μὲ, ἐὰν μὴ ὁ Πατὴρ ὁ πέμψας με ἑλκύσῃ αὐτόν. Προσκομίζει γὰρ ὁ Θεὸς καὶ Πατὴρ τοὺς ἠῤῥωστηκότας ὡς ἰδίᾳ δυνάμει τῷ Υἱῷ. Παραγέγονε γὰρ ἰᾶσθαι τοὺς συντετριμμένους τὴν καρδίαν, ἀνοῖξαι ὀφθαλμοὺς τυφλῶν. Ἐὰν λοιπὸν τὸ ἄναλκί τε καὶ ἀδρανὲς εἴς γε τὸ χρῆναι πληροῦν τὰ Θεῷ θυμήρη παραιτούμενοι, φιλεργεστάτην ἔχωμεν τὴν καρδίαν, καὶ τῶν τῆς ἐπιεικείας ἔργων ἀπρὶξ ἡμμένοι, τὴν εὐκλεᾶ καὶ ἀξιοθαύμαστον ἐπιτηδεύσωμεν πολιτείαν, τὸν φύσει τε καὶ ἀληθῶς Δεσπότην ἐπιγινώσκοντες, οὕτω λέγωμεν, κατὰ τὴν τοῦ Ψάλλοντος φωνήν· Εὐλόγει, ἡ ψυχή μου τὸν Κύριον, τὸν εὐιλατεύοντα πάσαις ταῖς ἀνομίαις σου, τὸν ἰώμενον πάσας νόσους σου, τὸν λυτρούμενον ἐκ φθορᾶς τὴν ζωήν σου, τὸν στεφανοῦντά σε ἐν ἐλέει καὶ οἰκτιρμοῖς. Ἐπιτήρει δὲ ὅπως ἔξω γεγονότι τῆς πύλης τῷ ἱερεῖ, καὶ ἀποτάτω τῆς παρεμβολῆς, ὁ τὴν λέπραν πεπονθὼς εἰσκομίζεται. Ἐξεῤῥιμμένοις γὰρ ὥσπερ ἡμῖν, καὶ πόλεως τῆς ἁγίας καὶ ἱερᾶς ἔξω που μεμενηκόσι, φημὶ δὲ τῆς Ἐκκλησίας τοῦ Θεοῦ, τὴν καθ’ ἡμᾶς ἔχων ὁμοίωσιν ἐπεφοίτησεν ὁ Χριστός. Ἐπισκεψάμενος δὲ, ἀπέφηνε καθαροὺς διὰ τοῦ ἁγίου βαπτίσματός τε καὶ τοῦ σώματος αὐτοῦ. Τέθυται γὰρ ὑπὲρ ἡμῶν, καὶ σωτήριον ἡμῖν ἀνεδείχθη φάρμακον, τὸ καὶ αὐτὸν ὑπὲρ ἡμῶν ἀνασχέσθαι παθεῖν τὸν ἐπὶ ξύλου θάνατον.","english":"We have gone astray, having worshipped the creation; we have been brought to God, the great, holy, and innocent priest, according to the word of the blessed Paul. And we have been brought by God the Father. For Christ said somewhere, speaking to the Jews: Do not murmur against one another. No one can come to me unless the Father who sent me draws him. For God the Father brings those who are sick, as by his own power, to the Son. For he has come to heal those whose heart is broken, to open the eyes of the blind. If, therefore, we renounce the weak and powerless in fulfilling what is pleasing to God, and have a most industrious heart, and cling firmly to the works of gentleness, and pursue the glorious and admirable way of life, recognizing the one who is by nature and truly the Master, let us say thus, according to the word of the Psalmist: Bless, my soul, the Lord, who is merciful to all your transgressions, who heals all your diseases, who redeems your life from corruption, who crowns you with mercy and compassion. Observe how the one suffering from leprosy is brought in to the priest who is outside the gate and far from the camp. For to us, as if cast out and remaining outside the holy and sacred city—I mean the Church of God—Christ came, having a likeness to us. And having visited us, he declared us pure through his holy baptism and his body. For he was sacrificed for us, and was shown to be a saving remedy for us, even that he endured death on the wood for us.","structure":"narrative","commentary":[{"unit":"scripture","kind":"scripture","basis":"text","lemma":"κατὰ τὴν τοῦ μακαρίου Παύλου φωνήν","severity":"info","text":"Cyril invokes Paul as authority for the idea that humanity has been brought to God as a priestly offering; the reference is likely to Romans or Hebrews, but no specific verse is cited.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"scripture","kind":"scripture","basis":"text","lemma":"Μὴ γογγύζεσθε κατ’ ἀλλήλων. Οὐδεὶς δύναται ἐλθεῖν πρὸς μὲ, ἐὰν μὴ ὁ Πατὴρ ὁ πέμψας με ἑλκύσῃ αὐτόν.","severity":"info","text":"Cyril attributes to Christ a saying not found verbatim in the canonical Gospels; it echoes Johannine themes (e.g., John 6:44) but is a free paraphrase or apocryphal tradition.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"scripture","kind":"scripture","basis":"text","lemma":"Εὐλόγει, ἡ ψυχή μου τὸν Κύριον...","severity":"info","text":"The psalm-like blessing is not a direct quotation from the Septuagint Psalter; it may be a liturgical adaptation or a conflation of Psalm 103 (LXX) themes.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"background","kind":"background","basis":"text","lemma":"τὸν ἐπὶ ξύλου θάνατον","severity":"info","text":"The phrase 'death on the wood' is a standard early Christian reference to crucifixion, emphasizing the material of the cross; it appears in patristic literature as a vivid, non-technical term.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"structure","kind":"structure","basis":"text","lemma":"Ἐπιτήρει δὲ ὅπως...","severity":"info","text":"Cyril shifts to an exegetical observation on the leper's purification ritual (Leviticus 14), using it as a typology for Christ's redemptive work; this marks a transition from exhortation to allegorical interpretation.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"term","kind":"term","basis":"text","lemma":"προσκεκομίσμεθα","severity":"info","text":"The verb προκομίζω (here in perfect passive) means 'to bring forward' or 'offer'; Cyril uses it to depict believers as offerings presented to God the Father, then to Christ, blending sacrificial and priestly imagery.","cites":[],"named_sources":[],"dropped_cites":[]}],"ambiguities":["The source of the Christ-saying ('No one can come to me unless the Father draws him') is uncertain; it may be a loose citation or a non-canonical tradition.","The psalm-like blessing is not identifiable as a direct Septuagint quotation; its origin is unclear."],"confidence":"high","notes":[]},{"i":527,"ref":"p527","source":"Τουτὶ γὰρ ἡμῖν ἐν τοῖς ἱεροῖς ἐσκιαγραφεῖτο Γράμμασιν. Δύο γὰρ ὀρνίθια καθαρὰ λαμβάνεται. Τύπος δὲ ἦν ἄρα καὶ τοῦτο Χριστοῦ τοῦ ἄνωθεν καὶ ἐξ οὐρανοῦ. Ἀεροπετὲς γὰρ τὸ ὀρνίθιον. Καταβέβηκε δὲ πρὸς ἡμᾶς ἄνωθέν τε καὶ ἐξ οὐρανῶν ὁ Ἐμμανουήλ. Οὕτω γάρ πού φησιν· Οὐδεὶς ἀναβέβηκεν εἰς τὸν οὐρανὸν, εἰ μὴ ὁ ἐκ τοῦ οὐρανοῦ καταβὰς, ὁ Υἱὸς τοῦ Θεοῦ. Γράφει δὲ καὶ ὁ σοφὸς Ἰωάννης· Ὁ ἄνωθεν ἐρχόμενος ἐπάνω πάντων ἐστί. Καθαρὰ δὲ τὰ ὀρνίθια. Καὶ γάρ ἐστιν ἀληθῶς καθαρὸς καὶ ἀβέβηλος ὁ Κύριος, οὐκ εἰδὼς ἁμαρτίαν. Καὶ οὔτι πού φαμεν, ὡς δύο νοοῦμεν Χριστοὺς, κἂν εἰ δύο λέγοιντο ὀρνίθια. Σοφὴν δὲ καὶ ἀναγκαίαν ὁ λόγος ἡμῖν εἰσκομίζει τὴν θεωρίαν. Θεὸς γὰρ ὢν κατὰ φύσιν ὁ Μονογενὴς, τὴν τῆς ἁγίας Παρθένου πεφόρηκε σάρκα, καὶ συντίθεται μὲν ὥσπερ ἐκ δυοῖν, φύσεως λέγω τῆς ἀνωτάτω καὶ ἀνθρωπότητος ἀποῤῥήτως καὶ ὑπὲρ νοῦν. Πλὴν εἷς Κύριος Ἰησοῦς Χριστός. Θεωρεῖ δ’ οὖν ὁ λόγος τὴν ἐκ δυοῖν εἰς ἕν τι συνδρομήν. Δύο οὖν ταύτῃτοι τὰ ὀρνίθια σημαίνων πολυτρόπως δὴ ὁ νόμος τὸ Χριστοῦ μυστήριον, δεῖν ἔφη παραλαμβάνεσθαι καὶ κέδρινον ξύλον· τύπος δ’ ἂν εἴη καὶ τόδε τῆς ἁγίας αὐτοῦ σαρκὸς, οὐκ ἀνεχομένης παθεῖν τὴν καταφθοράν. Ἄσηπτον γὰρ τὸ ξύλον. Ὕσσωπός γε μὴν εἶεν ἂν εἰς τύπον τοῦ ἁγίου Πνεύματος ζέων τὴν ἐνέργειαν, δι’ ἧς τῷ πνεύματι ζέοντες ἀποτελούμεθα τὴν ἐν σπλάγχνοις ἀκαθαρσίαν οἱονεί πως ἐκτετηγμένοι. Πόα γὰρ ἡ ὕσσωπος θερμή τε τῇ φύσει, καὶ διασμήχειν οἵα τε τὴν ἐν σπλάγχνοις συνηνεγμένην φλεγματώδη καὶ ψυχρὰν ἀκαθαρσίαν.","english":"This was sketched out for us in the sacred writings. For two clean birds are taken. And this too was a type of Christ, who is from above and from heaven. For the bird is air-borne. And Emmanuel has come down to us from above and from the heavens. For somewhere he speaks thus: No one has ascended into heaven except the one who descended from heaven, the Son of God. And the wise John writes: He who comes from above is over all. And the birds are clean. For the Lord is truly clean and undefiled, knowing no sin. And we do not say that we understand two Christs, even if two birds are spoken of. But the account brings us a wise and necessary contemplation. For the Only-begotten, being God by nature, bore the flesh of the holy Virgin, and is composed, as it were, from two—I mean from the highest nature and from humanity—ineffably and beyond understanding. Yet there is one Lord Jesus Christ. So the account contemplates the convergence of two into one. Therefore, the law, signifying the mystery of Christ in manifold ways by these two birds, said that cedar wood must also be taken; and this too would be a type of his holy flesh, which does not suffer corruption. For the wood is imperishable. And hyssop would be a type of the Holy Spirit, boiling in its energy, through which we, boiling in spirit, are made to have the impurity in our inward parts, as it were, melted away. For hyssop is a plant, hot by nature, and capable of cleansing the phlegmatic and cold impurity gathered in the inward parts.","structure":"narrative","commentary":[{"unit":"scripture","kind":"scripture","basis":"text","lemma":"Οὐδεὶς ἀναβέβηκεν εἰς τὸν οὐρανὸν, εἰ μὴ ὁ ἐκ τοῦ οὐρανοῦ καταβὰς, ὁ Υἱὸς τοῦ Θεοῦ","severity":"info","text":"Cyril cites a saying of Christ not found verbatim in the canonical Gospels; it may be a loose paraphrase of John 3:13 or a logion from oral tradition.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"scripture","kind":"scripture","basis":"text","lemma":"Ὁ ἄνωθεν ἐρχόμενος ἐπάνω πάντων ἐστί","severity":"info","text":"Cyril attributes this to 'the wise John'; it is not a direct quotation from the Johannine corpus but may echo John 3:31 or a variant reading.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"background","kind":"background","basis":"text","lemma":"κέδρινον ξύλον","severity":"info","text":"Cedar wood, noted as imperishable, symbolizes Christ's incorruptible flesh; this reflects ancient beliefs about cedar's resistance to decay, common in typological exegesis.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"background","kind":"background","basis":"text","lemma":"ὕσσωπος","severity":"info","text":"Hyssop, a hot-natured plant, is used as a type of the Holy Spirit's purifying energy; its medicinal use for cleansing phlegm was well known in antiquity.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"term","kind":"term","basis":"text","lemma":"ἀεροπετὲς","severity":"info","text":"This rare adjective, 'air-borne', emphasizes the bird's aerial nature, linking it typologically to Christ's descent from heaven.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"structure","kind":"structure","basis":"text","lemma":"Δύο γὰρ ὀρνίθια καθαρὰ λαμβάνεται","severity":"info","text":"Cyril interprets the two clean birds (Lev 14:4-7) as a type of Christ's dual nature, while insisting on the unity of the person.","cites":[],"named_sources":[],"dropped_cites":[]}],"ambiguities":["The source of the Christological saying is uncertain; it may be a conflation of Johannine themes rather than a direct citation.","The phrase 'wise John' could refer to John Chrysostom or John the Evangelist; context favors the Evangelist."],"confidence":"high","notes":[]},{"i":528,"ref":"p528","source":"Ἀπαλλάττει δὲ ἡμᾶς, ὡς ἔφην, τῇ τοῦ πνεύματος ἐνεργείᾳ Χριστὸς, τῶν εἰς νοῦν ἔσω κεκρυμμένων παθῶν. Εὖ δὲ δὴ λίαν ἐφ’ ὕδατι ζῶντι καὶ τὸ τῆς πόας εἶδος παραλαμβάνεται. Βεβαπτίσμεθα γὰρ ἐν Πνεύματι ἁγίῳ καὶ πυρὶ, κατὰ τὸ γεγραμμένον. Θερμὴ δὲ, ὡς ἔφην, ἡ πόα, καὶ τῆς τοῦ πνεύματος ἐνεργείας παραδεκτική. Τὸ δὲ κεκλωσμένον κόκκινον, αὐτὸ δὴ πάλιν ἐφ’ ἑαυτῷ τὸν τῆς ἐνανθρωπήσεως τοῦ Μονογενοῦς ὑπεμφαίνει τρόπον. Πέπλεκται γὰρ ὥσπερ σαρκὶ καὶ αἵματι Θεὸς ὣν ὁ Λόγος. Ἐξεικονιεῖ δὲ ὁ κόκκος, αἷμά τε καὶ σάρκα. Τοιουτόχρωος γὰρ ὁρᾶται καὶ ἔσται. Σφάζεται τοίνυν τὸ ὀρνίθιον ἐφ’ ὕδατι ζῶντι ἐν ᾧ τὸ περιλειφθὲν, ὁμοῦ τοῖς ἄλλοις βαπτίζεται, καὶ λοιπὸν ἀνεῖται πεπονθὸς οὐδὲν, καθάπερ ἤδη προεῖπον. Τέθυται γὰρ ὑπὲρ ἡμῶν ὁ Χριστός· ἀλλ’ ἦν ὁ αὐτὸς καὶ ἐν θανάτῳ, καὶ ὑπὲρ θάνατον. Ἐθανατώθη μὲν γὰρ σαρκὶ, κατὰ τὸ γεγραμμένον, ἐζωοποιήθη δὲ πνεύματι, ἐν ᾧ καὶ τοῖς ἐν φυλακῇ ἀπειθήσασί ποτε πνεύμασιν πορευθεὶς ἐκήρυξεν. Ἧ μὲν γὰρ νοεῖται καὶ γέγονεν ἄνθρωπος, ὑπέστη τὸν θάνατον· ᾗ δέ ἐστιν ἀληθῶς ζωή τε καὶ ἐκ ζωῆς, θανάτου κρείττων ἐφαίνετο. Οὐκοῦν εἰς τὸν τοῦ τεθνεῶτος θάνατον, τὸ ὀρνίθιον τὸ ζῶν ἐβαπτίζετο. Τοῦ νόμου κατασημαίνοντος αἰνιγματωδῶς, ὅτι καί τοι κατὰ φύσιν ζωὴ καὶ ἐκ ζωῆς ὑπάρχων ὁ Λόγος, τῆς ἰδίας σαρκὸς οἰκειοῦται τὸν θάνατον. Οὐ γὰρ ἦν ἀλλοτρία αὐτοῦ ἡ ἀναληφθεῖσα σὰρξ, ἀλλ’ ἰδία αὐτοῦ. Κατεῤῥαμμένος δὲ ὁ λεπρὸς ἑπτάκις τῷ ὕδατι τῶν ἐκ τοῦ λεπροῦσθαι λοιπὸν αἰτιαμάτων ἀπηλλάττετο. Καθαροὺς δὲ, ὡς ἔφην, καὶ ἡμᾶς ἀποφαίνει Χριστὸς, διὰ τοῦ ἁγίου βαπτίσματος ἡμᾶς ἁγιάζων.","english":"Christ frees us, as I said, by the energy of the Spirit from the passions hidden within the mind. The type of grass is also very well taken with living water. For we have been baptized in the Holy Spirit and fire, according to what is written. The grass is hot, as I said, and receptive of the energy of the Spirit. The twisted scarlet thread again indicates by itself the manner of the incarnation of the Only-begotten. For the Word, being God, is woven, as it were, with flesh and blood. The scarlet represents both blood and flesh, for it is seen and will be of such a color. So the bird is slain over living water, in which the remaining part, together with the others, is baptized, and thereafter is released, having suffered nothing, as I already said. For Christ was sacrificed for us, but he was the same both in death and beyond death. He was put to death in the flesh, according to what is written, but was made alive in the Spirit, in which he also went and preached to the spirits that once disobeyed in prison. For in that he is conceived and became man, he underwent death; but in that he is truly life and from life, he appeared superior to death. Therefore the living bird was baptized into the death of the dead one, the law indicating enigmatically that although the Word exists by nature as life and from life, he appropriates the death of his own flesh. For the flesh assumed was not alien to him, but his own. The leper, having been immersed seven times in the water, was thereafter freed from the charges arising from his leprosy. And Christ, as I said, declares us clean, sanctifying us through holy baptism.","structure":"narrative","commentary":[{"unit":"term","kind":"term","basis":"glossary","lemma":"ἐνεργείᾳ","severity":"info","text":"Cyril uses 'energeia' to denote the divine activity of the Holy Spirit, a key term in his Christological and sacramental theology.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"scripture","kind":"scripture","basis":"text","lemma":"Βεβαπτίσμεθα γὰρ ἐν Πνεύματι ἁγίῳ καὶ πυρὶ","severity":"info","text":"Cyril alludes to Matthew 3:11 (John the Baptist: 'I baptize you with water...') but adapts it to 'Holy Spirit and fire', possibly echoing patristic baptismal typology.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"scripture","kind":"scripture","basis":"text","lemma":"Ἐθανατώθη μὲν γὰρ σαρκὶ, κατὰ τὸ γεγραμμένον","severity":"info","text":"Cyril references 2 Corinthians 13:4? (uncertain) or a common formula; the phrase 'put to death in the flesh' echoes Pauline language (cf. 1 Cor 15:3-4).","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"background","kind":"background","basis":"text","lemma":"τοῖς ἐν φυλακῇ ἀπειθήσασί ποτε πνεύμασιν","severity":"info","text":"Cyril refers to the tradition of Christ's descent into the underworld (the 'prison' of disobedient spirits), a theme in early Christian literature (e.g., Gospel of Nicodemus).","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"structure","kind":"structure","basis":"text","lemma":"Οὐκοῦν","severity":"info","text":"The inferential particle 'οὐκοῦν' marks a conclusion: the living bird's baptism into the dead bird's death typologically signifies Christ's appropriation of his own flesh's death.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"reception","kind":"reception","basis":"text","lemma":"ὁ λεπρὸς ἑπτάκις τῷ ὕδατι","severity":"info","text":"Cyril interprets the leper's sevenfold immersion as a type of Christian baptismal purification, reflecting a common patristic typology (cf. Leviticus 14).","cites":[],"named_sources":[],"dropped_cites":[]}],"ambiguities":["The phrase 'κατὰ τὸ γεγραμμένον' (according to what is written) is ambiguous: Cyril may be citing a specific scriptural verse (e.g., 2 Cor 13:4?) or a general formula; no exact match is identified in the allowed keys.","The identity of 'τοῖς ἐν φυλακῇ ἀπειθήσασί ποτε πνεύμασιν' (the spirits that once disobeyed in prison) is ambiguous: it likely refers to the fallen angels or the damned in the underworld, but Cyril does not specify."],"confidence":"high","notes":[]},{"i":529,"ref":"p529","source":"Τοῦτο γὰρ οἶμαι δηλοῦν τὸ ἑπτάκις. Οὕτω τε συνεὶς ὁ μακάριος ἔφη Παῦλος· Οὗ δὲ ἐπλεόνασεν ἡ ἁμαρτία, ὑπερεπερίσσευσεν ἡ χάρις. Οὐκοῦν τὸ ἀμφιλαφὲς τῆς χάριτος καὶ τὸ οἱονεί πως τελείως ἔχον εἰς ἀποκάθαρσιν, διὰ τοῦ ἑπτάκις σημαίνεται. Κατεῤῥαμμένος δὲ ὁ λεπρὸς, ἐξύρετο τὴν τρίχα. Κεκαθαρμένοι γὰρ διὰ τοῦ ἁγίου βαπτίσματος, οἱονεὶ καὶ τὰ σαρκὸς βλαστήματα, τουτέστι, τὰς ἐν ἡμῖν καὶ ἐμφύτους ἡδονὰς ὡς ἐν εἴδει τριχῶν νοουμένας ὁμοῦ τοῖς ἑτέροις πταίσμασιν ἀποτιθέμεθα, καὶ τοῦτο ἡμῖν ἐνεργοῦντος Χριστοῦ. Λόγος γάρ ἐστιν αὐτὸς ζῶν τε καὶ ἐναργὴς καὶ τομώτατος ἀποκείρων ἁμαρτίας, καὶ τῆς ἐκ παθῶν ἀκαθαρσίας ἀπαλλάττων τὸν νοῦν. Ἐξυρημένος δὴ οὖν ὁ λεπρὸς, εἰσέλθει λοιπὸν εἰς τὴν παρεμβολήν· οὔπω γε μὴν καὶ εἰς τὸν ἴδιον οἶκον. Κεκαθαρμένοι γὰρ, ὡς ἔφην, συναπτόμεθα τοῖς ἁγίοις, συνδιαιτώμεθα λοιπὸν τῷ ὁσίῳ καὶ ἱερῷ γένει· εἴσιμέν τε οὕτω καὶ ἐν οἴκῳ Θεοῦ, πλὴν οὔπω εἰς τὰς ἄνω μονάς. Τετήρηται γὰρ εἰς αἰῶνα τὸν μέλλοντα τοῖς ἁγίοις τὸ δῶρον. Ταύτῃτοι καὶ εἰσελάσει εἰς τὴν παρεμβολὴν ὁ κεκαθαρμένος, ἑπτὰ διατρίψας ἡμέρας, καὶ εἰς τὸν ἴδιον οἶκον εἰσέλθει λοιπόν. Μετὰ γάρ τοι τὸν αἰῶνα τὸν ἐνεστηκότα τὴν διὰ Χριστοῦ κάθαρσιν ἔχοντες, καὶ ἐν ταῖς ἄνω μοναῖς καταλύσομεν· ἕκαστός τε τῶν ἡγιασμένων, καθάπερ εἰς ἴδιον οἶκον τὸν ἐκνεμηθησόμενον αὐτῷ καταλύσει κλῆρον. Οὐ καταλύσει γὰρ παραυτίκα τοῖς πεπιστευκόσι τὰ γέρα· ἀλλ’ ἐπ’ ἐλπίσι μὲν ἀγαθαῖς ἡ κλῆσις, καὶ ὁ τοῦ πνεύματος ἀῤῥαβών.","english":"This, I think, is what the sevenfold signifies. Understanding it thus, the blessed Paul said, \"Where sin abounded, grace superabounded.\" Therefore, the abundance of grace and its, as it were, perfect capacity for cleansing is indicated by the sevenfold. The leper, having been shorn, had his hair shaved off. For, cleansed through holy baptism, we also put aside, as it were, the growths of the flesh—that is, the innate pleasures within us, understood in the form of hair—together with other transgressions, and Christ effects this in us. For He is the living and active Word, most sharp, shearing away sins and freeing the mind from the impurity of passions. So then, the leper, having been shaved, enters the camp, but not yet his own house. For, cleansed as I said, we join the saints, we dwell henceforth with the holy and sacred race, and thus we enter the house of God, but not yet the upper mansions. For the gift is reserved for the saints in the coming age. Indeed, the cleansed one enters the camp after spending seven days, and then enters his own house. For after the present age, having cleansing through Christ, we shall also take up abode in the upper mansions, and each of the sanctified will take up abode, as in his own house, in the allotment assigned to him. For the rewards are not immediately given to the faithful, but the calling is with good hopes, and the pledge of the Spirit.","structure":"narrative","commentary":[{"unit":"scripture","kind":"scripture","basis":"text","lemma":"Οὗ δὲ ἐπλεόνασεν ἡ ἁμαρτία, ὑπερεπερίσσευσεν ἡ χάρις","severity":"info","text":"Cyril quotes Paul's statement on sin and grace, likely from Romans 5:20 or a similar passage, though the exact verse is not standard.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"term","kind":"term","basis":"glossary","lemma":"ἑπτάκις","severity":"info","text":"The term 'sevenfold' (ἑπτάκις) symbolizes the abundance and perfect cleansing of grace, a numerical symbol common in patristic exegesis.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"background","kind":"background","basis":"background","lemma":"λεπρὸς","severity":"info","text":"The leper's purification ritual (shaving, seven-day wait, entry to camp then house) reflects Old Testament purity laws (Leviticus 14), which Cyril allegorizes for Christian baptism and eschatology.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"structure","kind":"structure","basis":"text","lemma":"Κατεῤῥαμμένος δὲ ὁ λεπρὸς, ἐξύρετο τὴν τρίχα","severity":"info","text":"Cyril structures his argument by moving from the sevenfold symbol to the leper's shaving, then to entry into camp and house, mirroring stages of purification and salvation.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"reception","kind":"reception","basis":"text","lemma":"Λόγος γάρ ἐστιν αὐτὸς ζῶν τε καὶ ἐναργὴς καὶ τομώτατος","severity":"info","text":"Cyril's description of Christ as the 'living and active Word, most sharp' echoes Johannine Logos theology and was influential in later Christological debates.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"caution","kind":"caution","basis":"text","lemma":"Οὗ δὲ ἐπλεόνασεν ἡ ἁμαρτία, ὑπερεπερίσσευσεν ἡ χάρις","severity":"caution","text":"The Pauline quotation is not verbatim from any known manuscript; it may be a paraphrase or a variant reading, so its exact source is uncertain.","cites":[],"named_sources":[],"dropped_cites":[]}],"ambiguities":["The phrase 'Οὗ δὲ ἐπλεόνασεν ἡ ἁμαρτία, ὑπερεπερίσσευσεν ἡ χάρις' is not a direct citation of a known biblical verse; it may be a loose paraphrase of Romans 5:20 or a similar passage.","The term 'παρεμβολήν' (camp) is ambiguous: it could refer to the Israelite camp in the wilderness or to the Church as a spiritual community."],"confidence":"high","notes":[]},{"i":530,"ref":"p530","source":"Ἀναλάμψει δὲ ἡ χάρις κατὰ καιρὸν, καὶ τῆς ἐλπίδος τὸ πέρας ἐν Χριστῷ, δι’ οὖ καὶ μεθ’ οὗ τῷ Θεῷ καὶ Πατρὶ ἡ δόξα σὺν ἁγίῳ Πνεύματι, εἰς τοὺς αἰῶνας τῶν αἰώνων. Ἀμήν.\n\nΠερὶ τῆς τῶν Ἰουδαίων Συναγωγῆς, ὄτι συνέβη πεσεῖν αὐτὴν ἐξ ἀπειθείας.\n\nα. Τῆς Ἰουδαίων Συναγωγῆς τὸ κατεσκληκὸς ἄγαν, καὶ μέν τοι τὸ ἀπειθὲς καὶ δυσάγωγον τοῦ τρόπου, φανερὸν ἐτίθει καὶ πάλαι Θεὸς διὰ φωνῆς Ἰεζεχιὴλ, οὕτω λέγων, ὅτι Πᾶς ὁ οἶκος Ἰσραὴλ, φιλόνεικοί εἰσι καὶ σκληροκάρδιοι. Τοιγάρτοι καὶ αὐτὸς ὁ Σωτὴρ, ὡς τὸ σώζεσθαι παραιτουμένην, καὶ τὴν ἐνοῦσαν αὐτῇ σκαιότητα κατῃτιᾶτο, λέγων· Ἱερουσαλὴμ, Ἱερουσαλὴμ ἡ ἀποκτενοῦσα τοὺς προφήτας, καὶ λιθοβολοῦσα τοὺς ἀπεσταλμένους πρὸς αὐτήν· ποσάκις ἠθέλησα ἐπισυναγαγεῖν τὰ τέκνα σου, ὃν τρόπον ἐπισυνάγει ὄρνις τὰ νοσσία αὑτῆς ὑπὸ τὰς πτέρυγας· καὶ οὐκ ἠθελήσατε. Ἰδοὺ ἀφίεται ὑμῖν ὁ οἶκος. Ὁ μὲν γὰρ τῶν ὅλων Θεὸς ἀνασώζειν αὐτὴν διὰ μυρίων ὅσων ἤθελε τρόπων. Οἱ δὲ πολλοὶ λίαν ἀπονενευκότες εἰς τὸ ἐξήνιον, καὶ φειδοῦς τῆς ἄνωθεν ἀλογήσαντες, δειναῖς καὶ ἀκατασκέπτοις ἀπεφέροντο τροπαῖς εἰς ὄλεθρον καὶ ἀπώλειαν. Καὶ τοῦτο νομοθετήσας διὰ Μωσέως τὰ δι’ ὧν ἦν δύνασθαι παιδαγωγεῖσθαι καλῶς πρὸς εἴδησιν ἀρετῆς, καὶ τῆς ἀληθείας τὴν γνῶσιν ἀποκερδαίνειν εὖ μάλα, καὶ τὰς τῶν ἁγίων προφητῶν ἀναδείξεις κατὰ καιροὺς ἐποιεῖτο χρησίμως, ἵνα ἔχοιεν καὶ ἑτέρους τῶν καλλίστων εἰσηγητὰς, καταῤῥυθμίζειν εἰδότας εἰς εὐκλεᾶ πολιτείαν εἰς ἐννομωτάτην ζωὴν, καὶ πρὸς πᾶν ὁτιοῦν τῶν τεθαυμασμένων.","english":"Grace will shine forth in due time, and the fulfillment of hope in Christ, through whom and with whom glory is given to God the Father together with the Holy Spirit, unto the ages of ages. Amen.\n\nConcerning the Synagogue of the Jews, that it fell due to disobedience.\n\na. The excessive harshness of the Synagogue of the Jews, and indeed its disobedient and intractable character, God had already made manifest long ago through the voice of Ezekiel, speaking thus: \"The whole house of Israel is contentious and hard-hearted.\" Therefore, the Savior himself, as one who refused to be saved, reproached its inherent perversity, saying: \"Jerusalem, Jerusalem, the slayer of the prophets, and the stoner of those sent to you; how many times did I wish to gather your children together, as a hen gathers her chicks under her wings, and you would not. Behold, the house is left to you.\" For the God of all desired to save it through countless means, but the many, having turned excessively to the unbridled and having disregarded the care from above, were carried away by terrible and reckless reversals to ruin and destruction. And this, having legislated through Moses the means by which they could be well educated toward knowledge of virtue and gain the knowledge of the truth, and having made timely and useful revelations through the holy prophets, so that they might have other guides to the noblest things, knowing how to regulate them into a glorious polity, into a most lawful life, and toward everything admirable.","structure":"narrative","commentary":[{"unit":"structure","kind":"structure","basis":"text","lemma":"Περὶ τῆς τῶν Ἰουδαίων Συναγωγῆς, ὄτι συνέβη πεσεῖν αὐτὴν ἐξ ἀπειθείας","severity":"info","text":"This heading introduces a new section, marking a transition from the preceding doxology to a discussion of the Jewish Synagogue's fall due to disobedience.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"scripture","kind":"scripture","basis":"text","lemma":"Πᾶς ὁ οἶκος Ἰσραὴλ, φιλόνεικοί εἰσι καὶ σκληροκάρδιοι","severity":"info","text":"Cyril attributes this quotation to Ezekiel, but it is not a direct citation from the canonical book; it may be a paraphrase or apocryphal tradition.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"scripture","kind":"scripture","basis":"text","lemma":"Ἱερουσαλὴμ, Ἱερουσαλὴμ ἡ ἀποκτενοῦσα τοὺς προφήτας, καὶ λιθοβολοῦσα τοὺς ἀπεσταλμένους πρὸς αὐτήν","severity":"info","text":"This saying of the Savior is not found in the canonical Gospels; it may derive from an apocryphal source or early Christian tradition.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"background","kind":"background","basis":"text","lemma":"ὃν τρόπον ἐπισυνάγει ὄρνις τὰ νοσσία αὑτῆς ὑπὸ τὰς πτέρυγας","severity":"info","text":"The simile of a hen gathering chicks under her wings echoes a common biblical image (cf. Matthew 23:37, though not verbatim), used here to illustrate divine care.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"reception","kind":"reception","basis":"text","lemma":"Ἰδοὺ ἀφίεται ὑμῖν ὁ οἶκος","severity":"info","text":"Cyril's interpretation of the Synagogue's fall as due to disobedience reflects a common patristic theme, contrasting Jewish rejection with Christian acceptance of divine grace.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"caution","kind":"caution","basis":"text","lemma":"καταῤῥυθμίζειν","severity":"caution","text":"The Greek text has a typographical error: 'καταῤῥυθμίζειν' should likely be 'καταρρυθμίζειν' (to regulate). The English draft follows the corrected sense.","cites":[],"named_sources":[],"dropped_cites":[]}],"ambiguities":["The quotation attributed to Ezekiel is not identifiable in the canonical text; it may be a loose paraphrase or from a non-canonical source.","The saying of the Savior about Jerusalem is not attested in the New Testament; its origin is uncertain."],"confidence":"high","notes":[]},{"i":531,"ref":"p531","source":"Ἀλλὰ δέον ἀνάπτειν τὰ χαριστήρια τῷ τῶν ὅλων Θεῷ, καὶ προσίεσθαι μὲν ἀσμένως τοὺς παιδαγωγοὺς, τιμῆς δὲ πάσης αὐτοὺς ἀξιοῦν, μεταπλάττεσθαι δὲ ὥσπερ καὶ μάλα προθύμως πρὸς τὰ ἀμείνω, καὶ φωνῇ ἑλέσθαι τῇ πρεπωδεστέρᾳ· σκληροί τε καὶ ἄτεγκτοι καὶ τὰ ἕτι χείρω νοσοῦντες ἡλίσκοντο. Τοιγάρτοι καὶ διολώλασιν, καὶ ἐπ’ αὐτοῖς ὁ προφήτης Ἱερεμίας ὧδέ φησιν· Οἶκος Ἰσραὴλ ἔπεσεν, οὐκ ἔστιν ἀναστήσας αὐτόν. Ἄθρει δέ μοι τὸ χρῆμα πάλιν, καὶ διὰ τῶν Μωσέως γραμμάτων αἰνιγματωδῶς φωνούμενον. Ἔχει γὰρ οὕτως ἐν τῷ Λευιτικῷ· Καὶ ἐλάλησε Κύριος πρὸς Μωσῆν καὶ Ἀαρὼν, λέγων· Ὡς ἂν εἰσέλθητε εἰς τὴν γῆν τῶν Χαναναίων, ἣν ἐγὼ δίδωμι ὑμῖν ἐν κλήρῳ, καὶ δώσω ἁφὴν λέπρας ἐν ταῖς οἰκίαις τῆς γῆς τῆς ἐγκτήτου ὑμῖν. Καὶ ἥξει τινὸς αὐτοῦ ἡ οἰκία, καὶ ἀναγγελεῖ τῷ ἱερεῖ λέγων· Ὥσπερ ἁφὴ ἑώραταί μοι ἐν τῇ οἰκίᾳ. Καὶ προστάξει ὁ ἱερεὺς ἀποσκευάσαι τὴν οἰκίαν πρὸ τοῦ εἰσελθεῖν τὸν ἱερέα ἰδεῖν τὴν ἁφὴν, καὶ οὐ μὴ ἀκάθαρτα γενέσθαι πάντα ὅσα ἐὰν ᾖ ἐν τῇ οἰκίᾳ. Καὶ μετὰ ταῦτα εἰσελεύσεται ὁ ἱερεὺς καταμαθεῖν τὴν οἰκίαν, καὶ ὄψεται ὁ ἱερεὺς τὴν ἁφήν. Καὶ ἰδοὺ ἡ ἁφὴ ἐν τοῖς τοίχοις τῆς οἰκίας, κοιλάδας χλωριζούσας ἢ πυριζούσας, καὶ ὄψις αὐτοῦ ταπεινοτέρα τῶν τοίχων. Καὶ ἐξελθὼν ὁ ἱερεὺς ἐκ τῆς οἰκίας ἐπὶ τὴν θύραν τῆς οἰκίας, ἀφοριεῖ ὁ ἱερεὺς τὴν οἰκίαν ἑπτὰ ἡμέρας. Καὶ πάλιν ἥξει ὁ ἱερεὺς τῇ ἡμέρα τῇ ἑβδόμῃ, καὶ ὄψεται τὴν οἰκίαν· καὶ ἰδοὺ διεχύθη ἡ ἀφὴ ἐν τοῖς τοίχοις τῆς οἰκίας, καὶ προστάξει ὁ ἱερεὺς, καὶ ἐξελοῦσι τοὺς λίθους ἐν οἷς ἐστιν ἡ ἀφή· καὶ ἐκβαλοῦσιν αὐτοὺς ἔξω τῆς πόλεως, εἰς τόπον ἀκάθαρτον.","english":"But it is necessary to kindle the thank-offerings to the God of all, and to welcome the guides gladly, and to deem them worthy of every honor, and to be transformed, as it were, very eagerly toward better things, and to choose the more fitting expression. They were found to be hard, unyielding, and afflicted with even worse things. Therefore they have perished, and concerning them the prophet Jeremiah speaks thus: \"The house of Israel has fallen; there is no one to raise it up.\" Now observe the matter again, as it is enigmatically voiced through the writings of Moses. For it is thus in Leviticus: \"And the Lord spoke to Moses and Aaron, saying: When you enter the land of the Canaanites, which I give you as a possession, I will give a leprous affection in the houses of the land that is your possession. And someone’s house will be affected, and he will report to the priest, saying: ‘A leprous affection has appeared to me in the house.’ And the priest will order the house to be cleared before the priest enters to see the affection, and everything that is in the house will not become unclean. And after this the priest will enter to examine the house, and the priest will see the affection. And behold, the affection is on the walls of the house, with greenish or reddish hollows, and its appearance is lower than the walls. And the priest, having gone out of the house to the door of the house, will set apart the house for seven days. And again the priest will come on the seventh day, and will see the house; and behold, the affection has spread on the walls of the house, and the priest will order, and they will remove the stones in which the affection is, and they will cast them out of the city, into an unclean place.","structure":"narrative","commentary":[{"unit":"sense","kind":"sense","basis":"text","lemma":"χαριστήρια","severity":"info","text":"Cyril uses 'χαριστήρια' (thank-offerings) to denote the proper response of gratitude to God, contrasting with the disobedience of the synagogue.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"scripture","kind":"scripture","basis":"text","lemma":"Οἶκος Ἰσραὴλ ἔπεσεν, οὐκ ἔστιν ἀναστήσας αὐτόν","severity":"info","text":"Cyril cites Jeremiah (likely Jer 8:20 LXX or similar) to declare the fall of Israel, though the exact verse is not given in the allowed citation keys.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"scripture","kind":"scripture","basis":"text","lemma":"Καὶ ἐλάλησε Κύριος πρὸς Μωσῆν καὶ Ἀαρών...","severity":"info","text":"Cyril quotes Leviticus 14:34-45 (LXX) on leprous houses, using it as an allegory for the spiritual decay of the Jewish synagogue.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"background","kind":"background","basis":"text","lemma":"ἁφὴν λέπρας","severity":"info","text":"The 'leprous affection' (ἁφὴν λέπρας) in Leviticus refers to a fungal or mold-like growth on walls, which Cyril interprets as a symbol of moral and spiritual corruption.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"structure","kind":"structure","basis":"text","lemma":"Ἄθρει δέ μοι τὸ χρῆμα πάλιν","severity":"info","text":"Cyril signals a return to typological exegesis, linking the Leviticus passage to the earlier condemnation of the synagogue, reinforcing his allegorical method.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"reception","kind":"reception","basis":"text","lemma":"διολώλασιν","severity":"info","text":"Cyril's assertion that the synagogue 'has perished' reflects a common patristic supersessionist view, influential in later Christian anti-Jewish polemic.","cites":[],"named_sources":[],"dropped_cites":[]}],"ambiguities":["The exact Jeremiah verse is not specified; Cyril may be paraphrasing or citing from memory.","The phrase 'ἁφὴν λέπρας' could be interpreted as a literal skin disease or a house fungus; Cyril takes it allegorically."],"confidence":"high","notes":[]},{"i":532,"ref":"p532","source":"Καὶ τὴν οἰκίαν ἀποξύσουσιν ἔσωθεν κύκλῳ, καὶ ἐκχεοῦσι τὸν χοῦν τὸν ἀπεξυσμένον ἔξω τῆς πόλεως εἰς τόπον ἀκάθαρτον. Καὶ λήψονται λίθους ἑτέρους ἀπεξυσμένους, καὶ θήσουσιν ἀντὶ τῶν λίθων, καὶ χοῦν ἕτερον λήψονται, καὶ ἐξαλείψουσι τὴν οἰκίαν. Ἐὰν δὲ ἐπέλθῃ πάλιν ἡ ἁφὴ, καὶ ἀνατείλῃ ἐν τῇ οἰκίᾳ, μετὰ τὸ ἐξελεῖν τοὺς λίθους, καὶ μετὰ τὸ ἀποξυσθῆναι τὴν οἰκίαν, καὶ μετὰ τὸ ἐξαλειφθῆναι τὴν οἰκίαν, καὶ εἰσελεύσεται ὁ ἱερεὺς, καὶ ὄψεται εἰ διακέχυται ἡ ἁφὴ ἐν τῇ οἰκίᾳ, λέπρα ἔμμονός ἐστιν ἐν τῇ οἰκίᾳ, ἀκάθαρτός ἐστι. Καὶ καθελοῦσι τὴν οἰκίαν, καὶ τὰ ξύλα αὐτῆς, καὶ τοὺς λίθους αὐτῆς, καὶ πάντα τὸν χοῦν τῆς οἰκίας ἐξοίσουσιν ἔξω τῆς πόλεως, εἰς τόπον ἀκάθαρτον. Εἶτα τὸν ἐν αὐτῇ κοιμώμενον καὶ ἐσθίοντα καὶ ὅλως εἰσβαίνοντα προειρηκὼς ἀκάθαρτον, εἰσάγει πάλιν ἐπισκοποῦντα τὸν ἱερέα. Λέγει γάρ· Ἐὰν δὲ παραγενόμενος ὁ ἱερεὺς εἰσέλθῃ καὶ ἴδῃ, καὶ ἰδοὺ διαχύσει οὐ διαχεῖται ἡ ἁφὴ ἐν τῇ οἰκίᾳ μετὰ τὸ ἐξαλειφθῆναι τὴν οἰκίαν, καὶ καθαριεῖ ὁ ἱερεὺς τὴν οἰκίαν, ὅτι ἰάθη ἡ ἁφή. Καὶ λήψεται ἀφαγνίσαι τὴν οἰκίαν δύο ὀρνίθια καθαρὰ ζῶντα, καὶ ξύλον κέδρινον, καὶ κεκλωσμένον κόκκινον, καὶ ὕσσωπον. Καὶ σφάξει τὸ ὀρνίθιον τὸ ἓν εἰς σκεῦος ὀστράκινον ἐν ὕδατι ζῶντι. Καὶ λήψεται τὸ ξύλον τὸ κέδρινον, καὶ τὸ κεκλωσμένον κόκκινον, καὶ τὴν ὕσσωπον, καὶ τὸ ὀρνίθιον τὸ ζῶν, καὶ βάψει αὐτὰ εἰς τὸ αἷμα τοῦ ὀρνιθίου τοῦ ἐσφαγμένου ἐφ’ ὕδατι ζῶντι, καὶ περιῤῥανεῖ ἐν αὐτοῖς ἐπὶ τὴν οἰκίαν ἑπτάκις.","english":"And they shall scrape the house inside all around, and they shall pour out the scraped earth outside the city into an unclean place. And they shall take other scraped stones, and they shall put them in place of the stones, and they shall take other earth, and they shall plaster the house. But if the affliction comes again and arises in the house, after removing the stones and after scraping the house and after plastering the house, the priest shall enter and see whether the affliction has spread in the house; it is a persistent leprosy in the house, it is unclean. And they shall demolish the house, and its timbers, and its stones, and they shall carry all the earth of the house outside the city into an unclean place. Then, having previously declared unclean the one who sleeps and eats and generally enters it, he again introduces the priest inspecting. For he says: But if the priest, arriving, enters and sees, and behold, the affliction does not spread in the house after the house has been plastered, the priest shall purify the house, because the affliction has been healed. And he shall take to purify the house two clean living birds, and a cedar stick, and twisted scarlet, and hyssop. And he shall slaughter one bird into an earthenware vessel with living water. And he shall take the cedar stick, and the twisted scarlet, and the hyssop, and the living bird, and he shall dip them into the blood of the slaughtered bird upon living water, and he shall sprinkle with them upon the house seven times.","structure":"narrative","commentary":[{"unit":"sense","kind":"sense","basis":"text","lemma":"ἀποξύσουσιν","severity":"info","text":"Cyril reads the Levitical purification ritual as an allegory of spiritual cleansing, where scraping and plastering symbolize the removal of sin and restoration of the soul.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"scripture","kind":"scripture","basis":"text","lemma":"λεπρὰ ἔμμονός ἐστιν ἐν τῇ οἰκίᾳ","severity":"info","text":"Cyril paraphrases Leviticus 14:39-45, which prescribes the treatment of persistent house leprosy, including demolition if the affliction recurs after scraping and plastering.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"background","kind":"background","basis":"text","lemma":"ἁφή","severity":"info","text":"The term 'ἁφή' (affliction) in the Septuagint refers to leprous contamination; Cyril uses it to denote moral or spiritual impurity that requires priestly intervention.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"structure","kind":"structure","basis":"text","lemma":"Εἶτα ... προειρηκὼς ... εἰσάγει πάλιν","severity":"info","text":"Cyril notes the narrative sequence: after declaring the house unclean, the text reintroduces the priest for inspection, highlighting a chiastic structure of contamination and purification.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"parallel","kind":"parallel","basis":"text","lemma":"δύο ὀρνίθια καθαρὰ ζῶντα","severity":"info","text":"The use of two clean birds, cedar, scarlet, and hyssop for purification parallels the ritual in Leviticus 14:4-7 for cleansing a leprous house, which Cyril interprets typologically.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"caution","kind":"caution","basis":"text","lemma":"ἐξαλείψουσι","severity":"caution","text":"The verb 'ἐξαλείψουσι' (they shall plaster) may be ambiguous: it can mean 'smear' or 'obliterate'; Cyril likely reads it as 'plaster over' in the context of house purification.","cites":[],"named_sources":[],"dropped_cites":[]}],"ambiguities":["The Coptic Vorlage for this passage is not extant; the Greek text is from the Septuagint and Cyril's commentary. The precise reading of 'ἐξαλείψουσι' as 'plaster' or 'obliterate' is ambiguous."],"confidence":"high","notes":[]},{"i":533,"ref":"p533","source":"Καὶ ἀφαγνιεῖ τὴν οἰκίαν ἐν τῷ αἵματι τοῦ ὀρνιθίου ἐσφαγμένου, καὶ ἐν τῷ ὕδατι τῷ ζῶντι, καὶ ἐν τῷ ὀρνιθίῳ τῷ ζῶντι, καὶ ἐν τῷ ξύλῳ τῷ κεδρίνῳ, καὶ ἐν τῇ ὑσσώπῳ, καὶ ἐν τῷ κεκλωσμένῳ κοκκίνῳ, καὶ ἐξαποστελεῖ τὸ ὀρνίθιον τὸ ζῶν ἔξω τῆς πόλεως εἰς τὸ πεδίον, καὶ ἐξιλάσεται περὶ τῆς οἰκίας, καὶ καθαρὰ ἔσται. Ὅλον ἡμῖν ἐν τούτοις ἀναφαίνεται σαφῶς τὸ περὶ τῆς Ἰουδαίων Συναγωγῆς μυστήριον, καὶ τὰ ἐξ ἀρχῆς μέχρι τέλους ἐπ’ αὐτῆς γεγονότα ἤδη, καὶ ἐσόμενα παρὰ Χριστοῦ. Καὶ φέρε δὴ πάλιν ὡς ἔνι λεπτῶς διεξιόντες ἕκαστα, καὶ τὴν ἐν τῷ γράμματι παχύτητα διαπτύσσοντες, τῆς ἐγκεχωσμένης αὐτῷ θεωρίας τὸ κάλλος ἀπογυμνοῦν σπουδάσωμεν.\n\nβ. Λέπρα μὲν οὖν ἡ εἰς σῶμα γινομένη τὸ ἀνθρώπινον, πάθος ἐστὶν, ἰατρῶν μὲν τέχναις ἀποκρούεσθαι μὴ δυνάμενον, μόνῃ δὲ ὑπείκει μετὰ τῶν ἄλλων τῇ μεγάλῃ καὶ πανσθενεῖ δεξιᾷ, καὶ τῇ παντουργῷ δυνάμει τοῦ Θεοῦ νικώμενον. Ἐν δὲ τοῖς ἅπαξ παθοῦσι, φαίνεται καθ’ ἑτέραν ὄψιν ἤπερ ἦν ἐν ἀρχαῖς ἡ σάρξ. Ἑτεροχροιὰ γάρ τις ἐπισυμβαίνουσα τὴν φύσιν διαψεύδεται, μεθισταμένης εἰς τὸ παρὰ φύσιν, ὅσον εἰς τὴν θέαν τοῦ σώματος τοιαύτην τινὰ προσῆκεν ὑπολαμβάνειν, καὶ τῆς ἐν ἡμῖν προαιρέσεως τὴν μεταβολὴν, καὶ τὴν ἐκ τῶν ἀμεινόνων ἐπὶ τὰ χείρω κατάστασιν. Πολλοὶ γὰρ πολλάκις ἐξ ἀγαθῆς τινος γνώμης εἰς τὴν αἰσχίω μεταχωρήσαντες, καὶ τὸ τῇ φύσει πρέπον ἐκβαίνοντες, πολυτρόπῳ φαυλότητι τὴν ἑαυτῶν ψυχὴν καταστίζουσιν, οἱονεὶ σώζοντες ἑκατέρου τὴν ὄψιν ἑαυτοῖς· οὔτε γὰρ πάντως εἰς παντελῆ τοῦ ἀγαθοῦ ζημίαν ἐκπίπτουσιν, οὔτε μὴν εἰς ὁλόκληρον φαυλότητά τε καὶ ἀτραπίαν ἐκτρέχουσι.","english":"And he shall purify the house with the blood of the slaughtered bird, and with the living water, and with the living bird, and with the cedar wood, and with the hyssop, and with the twisted scarlet, and he shall send the living bird outside the city into the field, and he shall make expiation for the house, and it shall be clean. In these things the whole mystery concerning the Synagogue of the Jews is clearly revealed to us, both what has happened from the beginning to the end upon it, and what will happen by Christ. And come now, going through each point as precisely as possible, and unfolding the thickness of the letter, let us hasten to lay bare the beauty of the theory buried within it.\n\n2. Now leprosy occurring in the human body is a disease which cannot be repelled by the arts of physicians, but yields only, along with other things, to the great and all-powerful right hand, and is overcome by the all-working power of God. And in those who have once suffered, the flesh appears in a different aspect from what it was at the beginning. For a certain discoloration supervenes, which belies the nature, as the body passes into a state contrary to nature, so far as its appearance is concerned; and one must suppose that such a thing also corresponds to the change of our choice, and the transition from better to worse conditions. For many, having often changed from some good disposition to a worse one, and having departed from what is fitting to nature, bespatter their own soul with manifold baseness, as if preserving the appearance of each for themselves; for they neither fall entirely into a complete loss of the good, nor do they run out into complete baseness and depravity.","structure":"narrative","commentary":[{"unit":"sense","kind":"sense","basis":"text","lemma":"ἀφαγνιεῖ","severity":"info","text":"Cyril interprets the purification ritual as a type of the mystery of the Jewish Synagogue, reading the Levitical prescriptions as allegorical prophecy of Christ's actions.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"term","kind":"term","basis":"glossary","lemma":"μυστήριον","severity":"info","text":"μυστήριον here denotes a typological or allegorical meaning hidden beneath the literal text, a key concept in Cyril's exegetical method.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"scripture","kind":"scripture","basis":"text","lemma":"Λέπρα","severity":"info","text":"The discussion of leprosy (Λέπρα) alludes to Leviticus 14, the biblical passage on purification from skin disease, which Cyril reinterprets as a figure for moral and spiritual corruption.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"background","kind":"background","basis":"background","lemma":"ἰατρῶν μὲν τέχναις","severity":"info","text":"Cyril's claim that leprosy cannot be cured by medical arts reflects ancient medical limitations; he contrasts human inability with divine power, a common patristic trope.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"structure","kind":"structure","basis":"text","lemma":"β.","severity":"info","text":"The passage is divided into two sections: first, the allegorical interpretation of the purification ritual (lines 1-3), then a moral-typological exposition on leprosy as a metaphor for the soul's decline (lines 4-8).","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"reception","kind":"reception","basis":"text","lemma":"Συναγωγῆς","severity":"info","text":"Cyril's identification of the 'Synagogue of the Jews' as the subject of the mystery reflects a common anti-Jewish polemic in Alexandrian exegesis, reading Old Testament laws as prefiguring Christian supersession.","cites":[],"named_sources":[],"dropped_cites":[]}],"ambiguities":["The Coptic text is not provided; the Greek original is used. The English draft translates 'ἀφαγνιεῖ' as 'shall purify', but the Greek verb implies ritual cleansing, which Cyril exploits for typology."],"confidence":"high","notes":[]},{"i":534,"ref":"p534","source":"Τῆς τοιαύτης τοιγαροῦν ἐν ἡμῖν γενομένης ἔσθ’ ὅτε καταστάσεως, καὶ τῶν ὅσα περὶ τὴν ἀνθρωπίνην ἕξιν τε καὶ προαίρεσιν γενέσθαι φιλεῖ, τὸν λελεπρωμένον εἰκόνα ποιεῖ πολλάκις ἡ θεία Γραφή· καὶ ὅτε μὲν τὸν ἑκάστου τρόπον, καθάπερ ἐν πίνακι καταδείκνυσι, πρόσωπον ἑνὸς αὐτοῦ λαμβάνουσα παρατίθησιν εἰς μέσον. Ὅτε δὲ καὶ κατάστασίν τινα τοιαύτην, ἢ ἔθνους, ἢ πόλεως, ἢ χώρας ὑπεμφαίνειν βούλεται, τότε τῆς οἰκίας παρεισάγουσα σχῆμα, διὰ τὸ εἶναι περιεκτικὸν τῶν οἰκούντων ἐν αὐτῇ, πληθυντικὴν ποιεῖται τὴν δήλωσιν. Νοήσεις τοίνυν οἰκίαν λελεπρωμένην ἀκούων, ὅλην εἰσάπαξ τὴν τῶν Ἰουδαίων Συναγωγὴν τοῖς ἰδίοις δηλονότι κατεφθαρμένην πάθεσι, καὶ τῶν μὲν θεόθεν αὐτῇ κεχρησμῳδημένων οὐ σφόδρα φροντίζουσαν, ἀποκλίνουσαν δέ πως εἰς τὸ καὶ δύνασθαι δρᾷν ἅπερ ἦν αὐτοῖς πρὸς ἡδονὴν μᾶλλον, ἢ ἅπερ ἔμελλον ἀποδείξειν ἀγαθήν. Ἀναγγεῖλαι δέ τι τῷ ἱερεῖ λέγων, ὥσπερ ἁφὴ λέπρας ὁρᾶται ἐν τῇ οἰκίᾳ, καὶ οὐδέ πού φαμεν κατηγορήσαντά τινα τῆς οἰκίας τῆς ἑαυτοῦ ἰέναι πρὸς τὸν ἱερέα τὸν νομοθέτην εἰπεῖν, ὥσπερ δὲ μᾶλλον ἐξ ἰατροῦ τῷ συμβεβηκότι φάρμακον ἐξαιτήσοντα. Ἐπειδὴ δὲ λελεπρῶσθαι δεδώκαμεν τὴν τῶν Ἰουδαίων Συναγωγὴν, φέρε τίς ὁ ἀναγγέλλων τὸ πάθος ἐστί; τίς δ’ αὖ πάλιν ὁ ἱερεὺς, ὡς ἔνι καλῶς θεωρήσωμεν.","english":"Such a state sometimes occurring among us, and all that is wont to happen concerning human condition and choice, the divine Scripture often makes the leprous person an image. And when it indicates the character of each individual, as if on a tablet, it takes the person of one and sets it forth. But when it wishes to hint at some such state of a nation, or a city, or a country, then it introduces the form of a house, because it is inclusive of those dwelling in it, and makes the indication plural. Therefore, when you hear of a leprous house, understand the whole Jewish Synagogue at once, corrupted by its own passions, and not much caring for the oracles divinely given to it, but rather inclining to be able to do what was more to their pleasure than what would prove good. And when it says to announce something to the priest, as if a touch of leprosy is seen in the house, and we do not say that someone has accused his own house and goes to the priest, but rather as if from a physician seeking a remedy for what has happened. Since we have granted that the Jewish Synagogue is leprous, come, let us consider well who is the one announcing the affliction, and who again is the priest, as is proper.","structure":"narrative","commentary":[{"unit":"sense","kind":"sense","basis":"text","lemma":"λελεπρωμένον","severity":"info","text":"Cyril interprets the leprous person as a typological image for moral or spiritual corruption, applied here collectively to the Jewish Synagogue.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"term","kind":"term","basis":"glossary","lemma":"Συναγωγήν","severity":"info","text":"Here 'Synagogue' denotes the Jewish people as a religious community, not a building; Cyril uses it as a collective term for Israel in its post-biblical state.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"background","kind":"background","basis":"external","lemma":"λεπρός","severity":"info","text":"In Leviticus 14, leprosy (צרעת) is a physical impurity requiring ritual purification; Cyril allegorizes it as moral and religious corruption, a common patristic reading.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"structure","kind":"structure","basis":"text","lemma":"οἰκίαν λελεπρωμένην","severity":"info","text":"Cyril shifts from the individual leprous person to the 'leprous house' as a collective symbol, using the house's inclusive nature to represent the whole nation.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"reception","kind":"reception","basis":"external","lemma":"Ἰουδαίων Συναγωγήν","severity":"caution","text":"Cyril's identification of the leprous house with the Jewish Synagogue reflects anti-Jewish polemic common in Alexandrian exegesis, not a neutral historical description.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"scripture","kind":"scripture","basis":"text","lemma":"ἱερεῖ","severity":"info","text":"The 'priest' (ἱερεύς) alludes to the Levitical priest in Leviticus 14:3, who inspects leprosy; Cyril reinterprets him as a physician-like figure seeking remedy.","cites":[],"named_sources":[],"dropped_cites":[]}],"ambiguities":["The identity of the 'one announcing the affliction' (ὁ ἀναγγέλλων τὸ πάθος) is not specified; Cyril leaves it open for further allegorical identification."],"confidence":"high","notes":[]},{"i":535,"ref":"p535","source":"Περικείσθω δὴ οὖν τὸ τοῦ ἀναγγέλλοντος πρόσωπον, τῶν ἁγίων προφητῶν ὁ χορὸς, οἳ καὶ ἐξήγγειλον τῷ πάντων ἀρχιερεῖ καὶ προστάτῃ τῶν ἡμετέρων ψυχῶν, τουτέστι Χριστῷ, καὶ πρὸ τῆς ἐνανθρωπήσεως τῆς Ἰουδαίων ἀπονοίας τὰ πάθη, καὶ τὴν τῶν τρόπων ἀνοσιότητα καὶ καταφθορὰν οὐ μίσει καὶ ἀπεχθείᾳ πρὸς ἐκείνους ποθὲν, ἀλλ’ αἰδοῖ τῇ περὶ τὸν εὐεργέτην νικώμενοι, καὶ συνομολογοῦντες μὲν οὐκ ἀδακρυτὶ τὰ ἐκείνων πλημμελήματα, ἐλεεῖσθαι δ’ οὖν ὅμως παρακαλοῦντες αὐτήν. Καί μοι πάλιν εἰς τοῦτο δέχου τρόπον τινὰ τὴν Ἰουδαίων οἰμώζοντα λέπραν, καὶ ἐπ’ αὐτῇ λίαν καταδακνώμενον τὸν μακάριον προφήτην Ἱερεμίαν, δι’ ὧν οὕτω φησὶν προσευχόμενος· Αἱ ἁμαρτίαι ἡμῶν ἀντέστησαν ἡμῖν, Κύριε. Ποίησον ἡμῖν ἕνεκεν τοῦ ὀνόματος, ὅτι πολλαὶ αἱ ἁμαρτίαι ἡμῶν ἐναντίον σου. Σοὶ ἡμάρτομεν. Ὑπομονὴ Ἰσραὴλ, Κύριε, καὶ σώσεις ἐν καιρῷ κακῶν. Ἵνα τί ἐγενήθης ὡσεὶ πάροικος ἐπὶ τῆς γῆς, καὶ ὡς αὐτόχθων ἐκκλίνων εἰς κατάλυμα; Μὴ ἔσῃ ὡς ἄνθρωπος ὑπνῶν, ἢ ὡς ἀνὴρ μὴ δυνάμενος σώζειν; Καὶ σὺ ἐν ἡμῖν εἶ, Κύριε, καὶ τὸ ὄνομά σου ἐπικέκληται ἐφ’ ἡμᾶς, μὴ ἐπιλάθῃ. Καὶ πάλιν· Οἴμοι ψυχὴ, ὅτι ἀπόλωλεν εὐλαβὴς ἀπὸ τῆς γῆς, καὶ κατορθῶν ἐν ἀνθρώποις οὐχ ὑπάρχει. Πάντες εἰς αἵματα δικάζονται, ἕκαστος τὸν πλησίον αὐτοῦ ἐκθλίβουσιν ἐκθλιβῇ. Ἐπὶ τὸ κακὸν τὰς χεῖρας αὐτῶν ἑτοιμάζουσιν. Ἐν γὰρ τοῖς τοιούτοις θρηνήμασι τῶν προφητῶν, τὴν περὶ τοῦ λεπρῶσθαι τὸν Ἰσραὴλ παραγγελίαν παραδεξόμεθα. Προστάττει γε μὴν ὁ ἱερεὺς ἀποσκευάσαι τὴν οἰκίαν Φοβερωτάτη μὲν γὰρ ἡ ἐπὶ τοῖς πλημμελήμασι τοῖς ἡμετέροις ἐπισκοπὴ τοῦ Θεοῦ γίνεται.","english":"Let the role of the announcer be assumed, then, by the chorus of the holy prophets, who proclaimed to the high priest and guardian of our souls, that is, to Christ, even before the incarnation, the passions of the Jews' folly and the impiety and corruption of their ways, not from hatred and aversion toward them, but overcome by reverence for the benefactor, and while confessing their transgressions not without tears, yet nevertheless pleading that she be pitied. And again, for this purpose, accept in a certain manner the lamenting leprosy of the Jews, and the blessed prophet Jeremiah greatly distressed over it, through the words he speaks in prayer: \"Our sins have stood against us, Lord. Act for us for the sake of your name, for our sins are many before you. We have sinned against you. O patience of Israel, Lord, and you will save in a time of evils. Why have you become like a sojourner on the earth, and like a native turning aside into a lodging? Will you not be like a sleeping man, or like a man unable to save? And you are among us, Lord, and your name has been invoked upon us; do not forget.\" And again: \"Woe, my soul, that piety has perished from the earth, and there is no one upright among men. All judge for blood, each oppresses his neighbor with oppression. They ready their hands for evil.\" For in such lamentations of the prophets we will accept the announcement concerning Israel being leprous. Then the priest orders the house to be cleared out. For the inspection of God over our transgressions becomes most fearsome.","structure":"narrative","commentary":[{"unit":"sense","kind":"sense","basis":"text","lemma":"Περικείσθω δὴ οὖν τὸ τοῦ ἀναγγέλλοντος πρόσωπον","severity":"info","text":"Cyril introduces the prophets as a chorus assuming the role of announcer, framing their lament as a pre-incarnate proclamation to Christ.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"scripture","kind":"scripture","basis":"text","lemma":"Αἱ ἁμαρτίαι ἡμῶν ἀντέστησαν ἡμῖν, Κύριε...","severity":"info","text":"Cyril quotes a prayer attributed to Jeremiah, combining phrases from the Septuagint text of Lamentations and possibly other prophetic passages, though the exact source is composite.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"background","kind":"background","basis":"text","lemma":"τὴν Ἰουδαίων οἰμώζοντα λέπραν","severity":"info","text":"Cyril allegorizes leprosy as a symbol of Jewish moral and spiritual corruption, a common patristic trope linking Levitical purity laws to moral failings.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"structure","kind":"structure","basis":"text","lemma":"Προστάττει γε μὴν ὁ ἱερεὺς ἀποσκευάσαι τὴν οἰκίαν","severity":"info","text":"The passage transitions from prophetic lament to the priestly command to clear the house, mirroring the ritual procedure for leprosy in Leviticus 14 and Cyril's allegorical reading.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"reception","kind":"reception","basis":"text","lemma":"τῷ πάντων ἀρχιερεῖ καὶ προστάτῃ τῶν ἡμετέρων ψυχῶν, τουτέστι Χριστῷ","severity":"info","text":"Cyril identifies Christ as the high priest and guardian of souls, a Christological reading that aligns with his broader anti-Jewish polemic and typological exegesis.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"caution","kind":"caution","basis":"text","lemma":"Οἴμοι ψυχὴ, ὅτι ἀπόλωλεν εὐλαβὴς ἀπὸ τῆς γῆς","severity":"caution","text":"The second quotation attributed to Jeremiah is not directly traceable to a single canonical verse; it may be a loose paraphrase or apocryphal tradition, requiring caution in identifying the source.","cites":[],"named_sources":[],"dropped_cites":[]}],"ambiguities":["The exact scriptural source of the second prayer quotation is unclear; it may conflate Lamentations with other prophetic texts or non-canonical traditions.","The phrase 'τὴν Ἰουδαίων οἰμώζοντα λέπραν' could be read as either the leprosy lamenting the Jews or the Jews lamenting leprosy; the translation takes it as the former."],"confidence":"high","notes":[]},{"i":536,"ref":"p536","source":"Κολάζεσθαι δὲ ἀνάγκη τοὺς ἐνόχους ὅντας, οἷς ἂν ἤδη κακοῖς διὰ τοῦτο φιλάνθρωπος ὢν, παραγγέλλει καθαρισμοὺς ἀγαπᾷν καὶ τὴν ἐπισκήψασαν νόσον ἀποσκευάζεσθαι, φθάνειν τε οὕτω τὴν ἐκ τῆς ἐπισκέψεως δίκην, ὡς ἐν τῷ Ἀπόπλυνον ἀπὸ κακίας τὴν καρδίαν σου, Ἱερουσαλὴμ, ἵνα σωθῇς. Ἕως πότε ὑπάρχουσιν ἐν σοὶ διαλογισμοὶ πόνων σου; Πόνων δὲ διαλογισμοί τινες ἂν νοοῖντ’ ἂν εἰκότως, ἢ ἐκεῖνοι δὴ πάντως δι’ ὦν εἰς πόνους καὶ τὰς ἐπὶ ταῖς πλημμελείαις δίκας εἰσηλθόμεθα. Ὅρα τοίνυν ἐν τούτοις ἐπιτάττοντα τὸν ἱερέα προαποσκευάζεσθαι τὰς αἰτίας, ἐφ’ αἷς ἂν νοοῖτ’ ἄν τις εἰκότως ὑποπεσεῖσθαι ταῖς τιμωρίαις.\n\nγ. Εἶτά φησι· Καὶ εἰσελεύσεται ὁ ἱερεὺς, καταμαθεῖν τὴν οἰκίαν, καὶ ὄψεται τὴν ἁφὴν, καὶ ἰδοὺ ἡ ἁφὴ ἐν τοῖς τοίχοις. Καὶ πάλιν· Ἐξελθὼν ὁ ἱερεὺς ἐκ τῆς οἰκίας ἐπὶ τὴν θύραν τῆς οἰκίας, καὶ ἀφοριεῖ ὁ ἱερεὺς τὴν οἰκίαν ἑπτὰ ἡμέρας. Μετὰ γὰρ τὴν ἐξ ἀγαθότητος προσδιαστολὴν, καὶ τὸ ἐπὶ ἑπτὰ δεῖν προκαθῆρται, φαινομένη πάλιν ἡ φαυλότης ἐν σχήματι λέπρας εἰς εὔλογον ἀγανάκτησιν κέκληκεν εἰκότως τὸν ἱερέα, τὸ θεῖον ἐν τούτοις φοροῦντα πρόσωπον. Διὸ δὴ πάλιν ἐποπτεύσας τὴν ἁφὴν, τουτέστι, τὰ τοῦ πάθους σημεῖα καὶ σύμβολα, τὴν οἰκίαν ἀφώρισεν εἰς ὅλας ἡμέρας ἑπτά. Λελυπημένος γὰρ καὶ λίαν εἰκότως ἐπὶ ταῖς εἰς τὸν νόμον παροινίαις τῶν ἐξ Ἰσραὴλ, καί τοι φιλάνθρωπος ὢν ὁ Θεὸς, ἐξέπεμψε πάντας εἰς αἰχμαλωσίαν, παραδοὺς εἰς χεῖρα τῶν Βαβυλωνίων ἐφ’ ὅλοις ἔτεσι τὸν ἀριθμὸν ἑβδομήκοντα· ἡμέραν δὲ μίαν εἰς δέκα τεθεικώς.","english":"It is necessary, then, that those who are guilty be punished, being subject to whatever evils they have already incurred; for being benevolent, he commands them to love purifications and to cast off the disease that has befallen them, and thus to anticipate the penalty that comes from the visitation, as in the words: \"Wash your heart from wickedness, Jerusalem, that you may be saved. How long will there be in you the deliberations of your sorrows?\" And what else would the \"deliberations of sorrows\" reasonably be understood to be, if not precisely those through which we have entered into sorrows and the penalties for transgressions? Observe, then, in these things the priest commanding that the causes be removed beforehand, on account of which one might reasonably be thought to fall under punishments.\n\n3. Then he says: \"And the priest shall enter to inspect the house, and he shall see the affliction, and behold, the affliction is on the walls.\" And again: \"The priest, having gone out of the house to the door of the house, shall set apart the house for seven days.\" For after the benevolent distinction, and the requirement that it be purified beforehand for seven days, the baseness appearing again in the form of leprosy has reasonably called the priest to a just indignation, the priest bearing the divine person in these matters. Therefore, having again inspected the affliction—that is, the signs and symbols of the disease—he set apart the house for a full seven days. For God, being benevolent but greatly and justly grieved at the outrages against the law committed by the Israelites, sent them all into captivity, delivering them into the hands of the Babylonians for a total of seventy years, having set one day as equivalent to ten.","structure":"narrative","commentary":[{"unit":"scripture","kind":"scripture","basis":"text","lemma":"Ἀπόπλυνον ἀπὸ κακίας τὴν καρδίαν σου, Ἱερουσαλὴμ, ἵνα σωθῇς. Ἕως πότε ὑπάρχουσιν ἐν σοὶ διαλογισμοὶ πόνων σου;","severity":"info","text":"Cyril adapts a prophetic call to purification, likely echoing Jeremiah or a similar LXX passage, though the exact source is not identified in the allowed citations.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"background","kind":"background","basis":"text","lemma":"ἑβδομήκοντα","severity":"info","text":"The seventy years of Babylonian captivity (c. 586–516 BCE) are interpreted typologically: one day equals ten years, linking the seven-day quarantine to the seventy-year exile.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"term","kind":"term","basis":"text","lemma":"ἱερεὺς","severity":"info","text":"The priest (ἱερεὺς) is understood by Cyril as bearing the divine person (τὸ θεῖον φοροῦντα πρόσωπον), a typological figure for Christ or the divine authority in the purification ritual.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"structure","kind":"structure","basis":"text","lemma":"γ.","severity":"info","text":"The gamma (γ.) marks a new section in the commentary, introducing a direct quotation from the Levitical law on leprosy inspection, which Cyril then interprets allegorically.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"reception","kind":"reception","basis":"text","lemma":"ἑπτὰ ἡμέρας","severity":"info","text":"Cyril's equation of one day to ten years (ἡμέραν δὲ μίαν εἰς δέκα τεθεικώς) reflects a numerological exegesis common in Alexandrian tradition, linking ritual time to historical punishment.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"caution","kind":"caution","basis":"text","lemma":"διαλογισμοὶ πόνων","severity":"caution","text":"The phrase 'deliberations of sorrows' (διαλογισμοὶ πόνων) is ambiguous: it may mean 'thoughts that cause pain' or 'reflections on past sufferings'; Cyril interprets it as the causes of penalties.","cites":[],"named_sources":[],"dropped_cites":[]}],"ambiguities":["The source of the scriptural quotation 'Wash your heart...' is not explicitly identified; it may be a paraphrase of a prophetic text.","The phrase 'deliberations of sorrows' (διαλογισμοὶ πόνων) is open to interpretation as either subjective or objective genitive."],"confidence":"high","notes":[]},{"i":537,"ref":"p537","source":"Ἑπτά φησιν εἶναι τὰς ἡμέρας τοῦ ἀφορισμοῦ τῆς οἰκίας, τὴν ἡμέραν εἰς ἐνιαυτοὺς δέκα λογιζόμενος, κατὰ τὸ εἰρημένον τῷ προφήτῃ Ἰεζεχιήλ· Ἡμέραν ἐνιαυτὸν τέθεικά σοι. Ἐπισφραγιεῖ καὶ τὸν λόγον, καὶ ὁ περὶ τῆς Συναγωγῆς εὐχόμενος ἄγγελος ἐν τῷ Ζαχαρίᾳ, λέγων· Κύριε παντοκράτωρ, ἕως τίνος οὐ μὴ ἐλεήσεις τὴν Ἱερουσαλὴμ καὶ τὰς πόλεις Ἰούδα, ἃς ὑπερεῖδες; Τοῦτο ἑβδομηκοστὸν ἔτος. Εἶτα πάλιν φησὶν, ὅτι Ἐπανήξει ὁ ἱερεὺς τῇ ἡμέρᾳ τῇ ἑβδόμῃ. Τὴν δὲ τοῦ ἱερέως ἐπάνοδον, νοήσεις ἐν τούτοις ἕτερον οὐδὲν, ἢ τῆς τοῦ Θεοῦ φιλανθρωπίας τὴν εἰς τὸ ἔθνος ἐπιστροφήν· ὡς τῷ διὰ τοῦτο τάδε λέγει Κύριος· Ἐπιστρέψω ἐπὶ τὴν Ἱερουσαλὴμ ἐν οἰκτιρμῷ, καὶ οἶκός μου ἀνοικοδομηθήσεται ἐν αὐτῇ, λέγει Κύριος παντοκράτωρ, καὶ μέτρον ἐκταθήσεται ἐπὶ Ἱερουσαλήμ. Ἢ καὶ πάλιν, ὡς ἐν ἐκείνῳ· Τίσι διαθῶ Ἐφραῒμ, ὑπερασπιῶ σου, Ἰσραήλ; Ὡς Ἄδαμα θήσομαί σε, καὶ Βοείμ. Μετεστράφη ἡ καρδία μου ἐν τῷ αὐτῷ· συνεταράχθη ἡ μεταμέλειά μου· οὐ μὴ ποιήσω σοι κατὰ τὴν ὀργὴν τοῦ θυμοῦ μου. Οὐ μὴ ἐγκαταλίπω τοῦ ἐξαλειφθῆναι Ἐφραΐμ. Διότι Θεός εἰμι ἐγὼ, καὶ οὐκ ἄνθρωπος ἐν σοὶ ἅγιος. Ὅταν οὖν φησιν· ἐπανήκοι μὲν ὁ ἱερεὺς τῇ ἡμέρᾳ τῇ ἑβδόμῃ ἰδεῖν τὴν οἰκίαν, καὶ ἰδοὺ διεχύθη ἡ ἁφὴ ἐν τοῖς τοίχοις τῆς οἰκίας· καὶ προστάξει ὁ ἱερεὺς, καὶ ἐξελοῦσι τοὺς λίθους ἐν οἷς ἐστιν ἡ ἁφὴ, καὶ ἐκβαλοῦσιν αὐτοὺς ἔξω τῆς πόλεως. Καὶ μεθ’ ἕτερα· Καὶ λήψονται λίθους ἀπεξυσμένους ἑτέρους, καὶ ἀντιθήσουσιν ἀντὶ τῶν λίθων ἐκείνων.","english":"He says that the days of the quarantine of the house are seven, reckoning a day as ten years, according to what was said to the prophet Ezekiel: \"I have set a day for a year.\" And the angel praying concerning the Synagogue in Zechariah will also seal the word, saying: \"Lord Almighty, how long will you not take pity on Jerusalem and the cities of Judah, which you have overlooked? This is the seventieth year.\" Then again he says that \"the priest will return on the seventh day.\" And you will understand the return of the priest as nothing other than the turning back of God's benevolence toward the nation, as in the words: \"Thus says the Lord: I will return to Jerusalem with compassion, and my house will be rebuilt in it, says the Lord Almighty, and a measure will be extended over Jerusalem.\" Or again, as in that passage: \"To whom shall I assign Ephraim? I will shield you, Israel. I will set you like Adamah and Boeim. My heart was changed in the same; my repentance was disturbed; I will not do to you according to the anger of my wrath. I will not abandon Ephraim to be blotted out. For I am God, and not a man holy in you.\" When, then, he says: \"The priest returns on the seventh day to see the house, and behold, the plague has spread in the walls of the house; and the priest will order, and they will remove the stones in which the plague is, and cast them out of the city.\" And after other things: \"And they will take other scraped stones and put them in place of those stones.","structure":"narrative","commentary":[{"unit":"scripture","kind":"scripture","basis":"text","lemma":"Ἡμέραν ἐνιαυτὸν τέθεικά σοι","severity":"info","text":"Cyril cites Ezekiel’s symbolic equation of a day with a year, a motif used in apocalyptic prophecy (cf. Ezek 4:6 LXX).","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"scripture","kind":"scripture","basis":"text","lemma":"Κύριε παντοκράτωρ, ἕως τίνος οὐ μὴ ἐλεήσεις τὴν Ἱερουσαλὴμ καὶ τὰς πόλεις Ἰούδα","severity":"info","text":"The angel’s prayer in Zechariah echoes Zech 1:12 LXX, where the seventy-year period marks the exile’s end.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"scripture","kind":"scripture","basis":"text","lemma":"Ἐπιστρέψω ἐπὶ τὴν Ἱερουσαλὴμ ἐν οἰκτιρμῷ","severity":"info","text":"Cyril adapts a divine promise of return, likely from a prophetic source (cf. Jer 31:23 LXX or similar).","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"scripture","kind":"scripture","basis":"text","lemma":"Τίσι διαθῶ Ἐφραΐμ, ὑπερασπιῶ σου, Ἰσραήλ","severity":"info","text":"The Ephraim passage is from Hosea (cf. Hos 6:1-3 LXX), where God’s mercy overcomes wrath.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"background","kind":"background","basis":"text","lemma":"ἑπτά φησιν εἶναι τὰς ἡμέρας τοῦ ἀφορισμοῦ τῆς οἰκίας","severity":"info","text":"Cyril allegorizes Levitical quarantine (Lev 14:38-40 LXX) as a seven-day period, each day representing ten years, linking to Ezekiel’s year-day principle.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"structure","kind":"structure","basis":"text","lemma":"Ἐπανήξει ὁ ἱερεὺς τῇ ἡμέρᾳ τῇ ἑβδόμῃ","severity":"info","text":"Cyril interprets the priest’s return on the seventh day as God’s benevolence returning to the nation, a typological reading of Levitical ritual.","cites":[],"named_sources":[],"dropped_cites":[]}],"ambiguities":["The source of the divine promise 'I will return to Jerusalem with compassion' is not explicitly identified by Cyril; it may be a conflation of Jeremiah and Zechariah.","The phrase 'I will set you like Adamah and Boeim' is obscure; likely a variant of Hosea’s text (cf. Hos 6:1 LXX)."],"confidence":"high","notes":[]},{"i":538,"ref":"p538","source":"Μετὰ γὰρ τὸ ἀνεθῆναι τῆς ἐπὶ τοῖς παρῳχηκόσιν αἰτίας, περισκεψάμενος πάλιν τὴν τῶν Ἰουδαίων Συναγωγὴν ὁ τὰ πάντα ἐν ἡμῖν ἐτάζων Θεὸς, καὶ πᾶσαν μὲν, κατὰ τὸ εἰκὸς, οὐκ ἔτι λεπρῶσαν, πλὴν οὐκ εἰσάπαν τῆς ἀρχαίας φαυλότητος ἀπηλλαγμένην εὑρὼν, οὐ κατὰ πάντων ἐποιήσατο τὴν ὀργὴν, μόνον δὲ κατὰ ἐκείνων οἵπερ ἦσαν αἴτιοι τοῦ πάσχειν αὐτὴν, καὶ τῆς νόσου γεγόνασιν ἀφορμή· οὓς καὶ λίθους ὀνομάζει, μέρη τινὰ τῆς ὅλης οἰκίας ἤτοι τοῦ ἔθνους ὑποδεικνύς. Οὗτοι δὲ ἦσαν, τινὲς μὲν τῶν κατὰ καιροὺς βασιλέων εἰς ἑτέρας λατρείας περιπλανῶντες τὸν λαόν· τινὲς δὲ τῶν ψευδοπροφητῶν, τὰ ἀπὸ καρδίας αὐτῶν λαλοῦντες, καθὰ γέγραπται, καὶ τὴν τῶν ἀκροωμένων εὐλάβειαν παραλύοντες, οὓς καὶ ὑπεξαιρεῖσθαι τῆς οἰκίας κελεύει, σημαίνων τὸν ἐκείνων ἀφορισμὸν, ἤτοι τὴν εἰς ἀφανισμὸν ἐκβολήν. Ὁποῖόν ἐστιν ἐπὶ μὲν τῷ Ἰεχονίᾳ τὸ εἰρημένον παρὰ Θεοῦ· Γῆ, ἄκουε τῶν λόγων Κυρίου. Γράψον τὸν ἄνδρα τοῦτον, ἐκκήρυκτον ἄνθρωπον. Ἐπὶ δὲ τοῖς ψευδομάντεσι· Διὰ τοῦτο ἀπεθέρισα τοὺς προφήτας ὑμῶν. Ἀπέκτεινα αὐτοὺς ἐν ῥήματι στόματός μου. Καὶ πάλιν ἐκεῖνο· Διὰ τοῦτο ἡγούμενοι λαοῦ ἀποῤῥιφήσονται ἐξ οἴκου τρυφῆς αὐτῶν, διὰ τὰ πονηρὰ ἐπιτηδεύματα αὐτῶν ἐξώσθησαν. Καὶ πάλιν· Ἕνεκεν ἀκαθαρσίας, διεφθάρη φθορᾷ. Τὸ δὲ ἀντὶ τῶν ὑφαιρεθέντων λίθους ἑτέρους ἀντεισάγεσθαι πάλιν, καθαροὺς καὶ ἀπεξυσμένους, δηλοῖ τὸ κατὰ καιρὸν ἀναδείκνυσθαί τινας διὰ τῆς τοῦ Θεοῦ βουλῆς, τοὺς ἀντιστηρίζοντας τὸν οἶκον Ἰσραὴλ, καὶ συνέχοντας εἰς ἀδιάφθορον τόπον, ἢ βασιλέας δηλονότι, ἢ προφήτας, ἢ ἁγίους.","english":"After being released from the charge concerning past events, God, who examines everything among us, again surveyed the Synagogue of the Jews and, as is reasonable, found it no longer entirely leprous, yet not completely free from its ancient baseness. He did not direct his anger against all, but only against those who were responsible for its suffering and had become the source of the disease. These he calls stones, indicating certain parts of the whole house, that is, of the nation. These were, on the one hand, some of the kings who from time to time led the people astray into other forms of worship, and on the other hand, some of the false prophets, speaking from their own hearts, as it is written, and undermining the piety of their hearers. He commands that these be removed from the house, signifying their excommunication, that is, their expulsion into oblivion. An example of this is what was said by God concerning Jeconiah: \"Earth, hear the words of the Lord. Write this man down as an outlaw.\" And concerning the false prophets: \"Therefore I have reaped your prophets. I have killed them with the word of my mouth.\" And again this: \"Therefore the leaders of the people will be cast out from their house of luxury; they were driven out because of their evil practices.\" And again: \"Because of impurity, it was destroyed by corruption.\" And the fact that other stones, clean and polished, are brought in to replace those that have been removed indicates that from time to time, by the will of God, certain individuals are appointed to support the house of Israel and to hold it together in an incorruptible state—whether kings, prophets, or holy men.","structure":"narrative","commentary":[{"unit":"sense","kind":"sense","basis":"text","lemma":"Μετὰ γὰρ τὸ ἀνεθῆναι","severity":"info","text":"Cyril continues the allegorical interpretation of the leprosy laws, now focusing on the removal of corrupt elements from the Jewish nation.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"term","kind":"term","basis":"glossary","lemma":"Συναγωγὴν","severity":"info","text":"Here 'Synagogue' refers to the Jewish people as a whole, not a building; a common patristic usage.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"scripture","kind":"scripture","basis":"text","lemma":"Γῆ, ἄκουε τῶν λόγων Κυρίου. Γράψον τὸν ἄνδρα τοῦτον, ἐκκήρυκτον ἄνθρωπον","severity":"info","text":"Cyril cites a divine pronouncement against Jeconiah; the exact source is uncertain but likely from a prophetic book or apocryphon.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"scripture","kind":"scripture","basis":"text","lemma":"Διὰ τοῦτο ἀπεθέρισα τοὺς προφήτας ὑμῶν. Ἀπέκτεινα αὐτοὺς ἐν ῥήματι στόματός μου","severity":"info","text":"A citation against false prophets; possibly from a lost or composite prophetic text, not directly from the canonical LXX.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"scripture","kind":"scripture","basis":"text","lemma":"Διὰ τοῦτο ἡγούμενοι λαοῦ ἀποῤῥιφήσονται ἐξ οἴκου τρυφῆς αὐτῶν","severity":"info","text":"Another citation regarding the expulsion of corrupt leaders; source unclear, perhaps from a prophetic oracle.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"background","kind":"background","basis":"text","lemma":"Ἐπὶ μὲν τῷ Ἰεχονίᾳ","severity":"info","text":"Jeconiah (Jehoiachin) was a king of Judah exiled by Nebuchadnezzar; Cyril uses him as a type of the sinful leader removed from the nation.","cites":[],"named_sources":[],"dropped_cites":[]}],"ambiguities":["The exact scriptural sources for the citations against Jeconiah and the false prophets are not identified in the text; they may be from lost or composite prophetic traditions.","The phrase 'ἐκκήρυκτον ἄνθρωπον' (outlaw) is ambiguous in its legal context within Jewish or Christian tradition."],"confidence":"high","notes":[]},{"i":539,"ref":"p539","source":"Ὡς ἐν τῷ πρὸς τὸν μακάριον Ἡσαΐαν εἰρημένῳ παρὰ Θεοῦ· Τάδε λέγει Κύριος Σαβαώθ· Πορεύου εἰς τὸ παστοφόριον, πρὸς Ὀμνᾶν τὸν ταμίαν, καὶ εἰπὸν αὐτῷ· Τί σὺ ὧδε; καὶ τί σοί ἐστιν ὧδε; ὅτι ἐλατόμησας σεαυτῷ ὧδε μνημεῖον, καὶ ἐποίησας σεαυτῷ ἐν ὑψηλῷ μνημεῖον, καὶ ἔγλυψας σεαυτῷ ἐν πέτρᾳ σκηνήν. Ἰδοὺ δὴ Κύριος Σαβαὼθ ἐκβαλεῖ ἐκτρίψαι ἄνδρα, καὶ ἀφελεῖ τὴν στολήν σου, καὶ τὸν στέφανόν σου τὸν ἔνδοξον, καὶ ῥίψει σε εἰς χώραν μεγάλην καὶ ἀμέτρητον, καὶ ἐκεῖ ἀποθανῇ. Καὶ θήσει τὸ ἅρμα σου τὸ καλὸν εἰς ἀτιμίαν, καὶ τὸν οἶκον τοῦ ἄρχοντός σου εἰς καταπάτημα. Καὶ ἀφαιρεθήσῃ ἐκ τῆς οἰκονομίας σου, καὶ ἐκ τῆς στάσεώς σου. Καὶ ἔσται ἐν τῇ ἡμέρᾳ ἐκείνῃ, καλέσω τὸν παῖδά μου Ἐλειακεὶμ τὸν τοῦ Χελκίου, καὶ ἐνδύσω αὐτὸν τὴν στολήν σου, καὶ τὸν στέφανόν σου δώσω αὐτῷ, καὶ τὸ κράτος, καὶ τὴν οἰκονομίαν σου δώσω εἰς τὰς χεῖρας αὐτοῦ, καὶ ἔσται ὡς πατὴρ τοῖς οἰκοῦσιν ἐν Ἱερουσαλήμ. Ἀλλὰ καὶ χοῦν ἕτερον, φησὶν, λήψονται, καὶ ἐξαλείψουσι τὴν οἰκίαν· τὸ Ἐξαλείψουσιν, ἀντὶ τοῦ περιαλείψουσι τεθεικώς. Σημαίνει δὲ καὶ τοῦτο τὴν διὰ τῶν ἁγίων προφητῶν γεγενημένην παράκλησιν τῷ Ἰσραὴλ, οἳ καλοῖς τε καὶ ἀγαθοῖς περιαλείφοντες λόγοις τοὺς ἁμαρτάνοντας, ἀνέπειθον ἰέναι προθύμως ἐπὶ τὸ δοκοῦν τῷ Θεῷ, καὶ ἀποτρίβεσθαι μὲν τὴν ἐκ παθῶν βεβήλωσιν, ζηλοῦν δὲ μᾶλλον καὶ ἐπείγεσθαι ἐφ’ οἷς ἂν ὁ νομοθέτης εἰδέναι χρήσιμον τοὺς λατρεύοντας αὐτῷ. Ὁποῖόν ἐστι τὸ δι’ ἑνὸς τῶν ἁγίων πρὸς αὐτοὺς εἰρημένον· Ἐκζητήσατε τὸ καλὸν, καὶ μὴ τὸ πονηρὸν, ὅπως ζήσεσθε, καὶ ἔσται Κύριος ὁ Θεὸς, ὁ παντοκράτωρ οὕτως μεθ’ ὑμῶν.","english":"As in what was said by God to the blessed Isaiah: \"Thus says the Lord Sabaoth: Go to the pastophorion, to Omnas the treasurer, and say to him: 'What are you doing here? And what is yours here? For you have hewn for yourself a tomb here, and you have made for yourself a tomb on high, and you have carved for yourself a tent in the rock. Behold, the Lord Sabaoth will cast out a man to destroy, and he will take away your robe and your glorious crown, and he will cast you into a great and boundless land, and there you will die. And he will put your beautiful chariot to dishonor, and the house of your ruler to trampling. And you will be removed from your stewardship and from your station. And it will be on that day: I will call my servant Eliakim, the son of Helkias, and I will clothe him with your robe, and I will give your crown to him, and I will give the power and your stewardship into his hands, and he will be like a father to those dwelling in Jerusalem.'\" But also, he says, they will take other dust and plaster over the house—having used \"plaster over\" in the sense of \"smear over.\" And this signifies the consolation given to Israel through the holy prophets, who, by smearing over the sinners with good and noble words, persuaded them to go eagerly toward what is pleasing to God, and to wipe away the defilement from passions, and rather to emulate and hasten toward those things which the lawgiver knew to be useful for those serving him. Such as what was said to them through one of the holy ones: \"Seek the good, and not the evil, so that you may live, and the Lord God, the Pantocrator, will be with you in this way.","structure":"narrative","commentary":[{"unit":"scripture","kind":"scripture","basis":"text","lemma":"Τάδε λέγει Κύριος Σαβαώθ· Πορεύου εἰς τὸ παστοφόριον, πρὸς Ὀμνᾶν τὸν ταμίαν","severity":"info","text":"Cyril quotes a long passage from the Septuagint of Isaiah (22:15-20), adapting it to his allegorical reading of the Pentateuch.","cites":[],"named_sources":["LXX Isaiah 22:15-20"],"dropped_cites":[]},{"unit":"term","kind":"term","basis":"text","lemma":"παστοφόριον","severity":"info","text":"παστοφόριον (pastophorion) is a Greek term for a chamber or treasury, often in a temple context; Cyril uses it as a specific location in the Isaiah citation.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"background","kind":"background","basis":"text","lemma":"Ἐξαλείψουσιν","severity":"info","text":"Cyril notes that the LXX uses ἐξαλείψουσιν (they will plaster over) in the sense of περιαλείψουσι (smear over), indicating a textual variant or interpretive gloss.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"reception","kind":"reception","basis":"text","lemma":"Ἐκζητήσατε τὸ καλὸν, καὶ μὴ τὸ πονηρὸν","severity":"info","text":"Cyril cites a hortatory saying from an unnamed holy one, likely a prophetic or wisdom text, to illustrate the prophets' role in exhorting Israel to virtue.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"structure","kind":"structure","basis":"text","lemma":"Σημαίνει δὲ καὶ τοῦτο","severity":"info","text":"Cyril transitions from the Isaiah quotation to its allegorical interpretation, marking a typical structural move in his commentary: citation followed by spiritual signification.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"caution","kind":"caution","basis":"text","lemma":"Ἐξαλείψουσιν","severity":"caution","text":"The Greek verb ἐξαλείψουσιν can mean both 'plaster over' and 'obliterate'; Cyril clarifies he takes it as 'smear over', but the ambiguity may affect interpretation.","cites":[],"named_sources":[],"dropped_cites":[]}],"ambiguities":["The identity of 'Omnas the treasurer' and the precise location of the pastophorion are unclear from the text.","The source of the final exhortation ('Seek the good...') is not specified by Cyril."],"confidence":"high","notes":[]},{"i":540,"ref":"p540","source":"Καὶ μετὰ τοῦτό φησιν· Ἐὰν δὲ ἐπέλθῃ πάλιν ἁφὴ τῆς λέπρας, καὶ ἀνατείλῃ ἐν τῇ οἰκίᾳ, μετὰ τὸ ἐξελθεῖν τοὺς λίθους, καὶ μετὰ τὸ ἀποξυσθῆναι τὴν οἰκίαν, καὶ μετὰ τὸ ἐξαλειφθῆναι. Καὶ εἰσελεύσεται ὁ ἱερεὺς, καὶ ὄψεται εἰ διακέχυται ἡ ἁφὴ ἐν τῇ οἰκίᾳ. Λέπρα ἔμμονός ἐστιν ἐν τῇ οἰκίᾳ· ἀκάθαρτός ἐστιν. Καὶ καθελοῦσι τὴν οἰκίαν, καὶ τὰ ξύλα αὐτῆς, καὶ τοὺς λίθους αὐτῆς, καὶ πάντα τὸν χοῦν τῆς οἰκίας ἐξοίσουσιν ἔξω τῆς πόλεως εἰς τόπον ἀκάθαρτον. Ὅτε γὰρ ἅπας ἐπενοήθη θεραπείας τρόπος τοῖς ἐξ Ἰσραὴλ, καὶ ὠφέλησαν μὲν οὐδὲν ὑπεξαιρεθέντες οἱ ψωριῶντες λίθοι, ἀνόνητος δὲ ἀπεδείχθη λοιπὸν καὶ ἡ διὰ τῶν προφητῶν ἀλοιφὴ, τουτέστι, παράκλησις, εἰσέρχεται πάλιν ἐπισκεψόμενος τὴν λεπρῶσαν ὁ ἱερεύς. Εἰσβέβηκε γὰρ ἐν τῷδε τῷ κόσμῳ μετὰ σώματος ὁ Μονογενής. Ὅτε γέγονεν ἄνθρωπος, πόσην ἢ τίνα μεταβολὴν ἐκ τῆς ἀρχαίας φαυλότητος εἰς πολλὴν ἀγαθὴν πολιτείαν ἐλέγχει Συναγωγὴ περισκεψόμενος ἀκριβῶς. Ἐπειδὴ δὲ πάθεσι τοῖς ἐξ ἀρχῆς ἐνεχομένην ἔτι κατέλαβε, καὶ νοσοῦσαν ἔμμονον τὴν ἀκαθαρσίαν, καθαιρεῖσθαι προστάττει λοιπὸν, ἐκπέμπεσθαι δὲ εἰς τόπον ἀκάθαρτον. Λέλυται γὰρ ὅλη τῶν Ἰουδαίων ἡ διὰ νόμου σύστασις, καὶ τὸ ἔθνος εἰς πάντα διεσκορπίσθη τόπον ἀκάθαρτον, κατὰ τὸ ἐν προφήταις εἰρημένον· Καὶ διασκορπιῶ αὐτοὺς εἰς πάντα ἄνεμον. Ἢ Λικμιῶ αὐτοὺς εἰς πάντα τὰ ἔθνη. Παραλήψῃ εἰς τοῦτο καλῶς, καὶ τὸ παρὰ τοῦ Σωτῆρος εἰρημένον ἐπὶ τῷ ναῷ τῷ παρ’ αὐτοῖς· Βλέπετε ταῦτα πάντα. Ἀμὴν λέγω ὑμῖν, οὐ μὴ μείνῃ λίθος ἐπὶ λίθον, ὃς οὐ μὴ καταλυθήσεται.","english":"And after this he says: \"If the affliction of leprosy should come again, and arise in the house, after the stones have been removed, and after the house has been scraped, and after it has been plastered over. And the priest shall enter, and see whether the affliction has spread in the house. The leprosy is persistent in the house; it is unclean. And they shall demolish the house, and its timbers, and its stones, and they shall carry all the rubble of the house outside the city to an unclean place.\" For when every means of treatment had been devised by those from Israel, and the leprous stones, having been removed, availed nothing, and the anointing through the prophets, that is, exhortation, was thereafter shown to be useless, the priest enters again to inspect the leprous house. For the Only-Begotten entered this world in a body. When he became man, the Synagogue, examining carefully, reveals how great or what a change from ancient baseness to a good polity has occurred. But since he found it still afflicted by its original passions, and suffering from persistent uncleanness, he then orders it to be demolished and sent out to an unclean place. For the entire constitution of the Jews through the law has been dissolved, and the nation has been scattered to every unclean place, according to what was said in the prophets: \"And I will scatter them to every wind,\" or \"I will winnow them among all the nations.\" You will also rightly take up for this what was said by the Savior concerning their temple: \"Behold all these things. Truly I say to you, not one stone will remain upon another that will not be thrown down.","structure":"narrative","commentary":[{"unit":"scripture","kind":"scripture","basis":"text","lemma":"Ἐὰν δὲ ἐπέλθῃ πάλιν ἁφὴ τῆς λέπρας","severity":"info","text":"Cyril paraphrases Leviticus 14:35-45, which prescribes the treatment of a house with persistent mold or leprosy, including demolition if the affliction returns after scraping and replastering.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"scripture","kind":"scripture","basis":"text","lemma":"Καὶ διασκορπιῶ αὐτοὺς εἰς πάντα ἄνεμον","severity":"info","text":"Cyril cites a prophetic oracle of dispersion, likely from Jeremiah or Ezekiel, though the exact source is not identified in the passage; the phrase echoes LXX Jeremiah 15:7 or Ezekiel 5:2.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"scripture","kind":"scripture","basis":"text","lemma":"Βλέπετε ταῦτα πάντα. Ἀμὴν λέγω ὑμῖν, οὐ μὴ μείνῃ λίθος ἐπὶ λίθον","severity":"info","text":"Cyril attributes to the Savior a saying about the temple's destruction; this is not a direct Gospel quotation but may reflect a logion known from early Christian tradition or a conflation of Matthew 24:2 and 24:40.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"background","kind":"background","basis":"text","lemma":"ἀλοιφὴ","severity":"info","text":"Cyril glosses 'anointing' (ἀλοιφή) as 'exhortation' (παράκλησις), interpreting the plastering of the house as a metaphor for prophetic admonition that failed to reform Israel.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"reception","kind":"reception","basis":"text","lemma":"Λέλυται γὰρ ὅλη τῶν Ἰουδαίων ἡ διὰ νόμου σύστασις","severity":"info","text":"Cyril reads the demolition of the leprous house as a prophecy of the dissolution of the Jewish law and the dispersion of the nation, a common anti-Jewish trope in Alexandrian exegesis.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"structure","kind":"structure","basis":"text","lemma":"Καὶ μετὰ τοῦτό φησιν","severity":"info","text":"This phrase marks a transition from the previous passage (on Isaiah) to a new scriptural lemma from Leviticus, continuing Cyril's typological reading of purity laws.","cites":[],"named_sources":[],"dropped_cites":[]}],"ambiguities":["The exact source of the prophetic quotation 'I will scatter them to every wind' is not specified; it may be a conflation of several LXX passages.","The saying attributed to the Savior about the temple is not verbatim in the canonical Gospels; its origin is uncertain."],"confidence":"high","notes":[]},{"i":541,"ref":"p541","source":"Ἐπιλέγει δὲ τούτοις, ὅτι Πᾶς ὁ εἰσπορευόμενος εἰς τὴν οἰκίαν, πάσας τὰς ἡμέρας ἃς ἀφωρισμένη ἐστὶν, ἀκάθαρτος ἔσται ἕως ἑσπέρας. Καὶ ὁ κοιμώμενος ἐν τῇ οἰκίᾳ, πλυνεῖ τὰ ἱμάτια ἑαυτοῦ, καὶ ἀκάθαρτος ἔσται ἕως ἑσπέρας. Καὶ ὁ ἐσθίων ἐν τῇ οἰκίᾳ, πάλιν ὁμοίως· ἐκεῖνο σαφῶς ὑποδηλῶν ὅτι πᾶς ὁ τοῖς Ἰουδαίοις καθ’ οἱονοῦν τινα τρόπον, διὰ τοῦ τὰ ἴσα φρονεῖν κολλώμενος, ἕσται δὴ πάντως καὶ τῆς ἐκείνων ἀκαθαρσίας μέτοχος. Εἶτα πάλιν ἐπαθρήσοντα τὴν λεπρῶσαν, καὶ αὖθις εἰσφέρει τὸν ἱερέα· Ἐὰν γὰρ παραγενόμενος εἰσέλθῃ, φησὶν, ὁ ἱερεὺς ἴδῃ. Καὶ ἰδοὺ διαχύσει οὐ διαχεῖται ἡ ἁφὴ ἐν τῇ οἰκίᾳ, μετὰ τὸ ἐξαλειφθῆναι τὴν οἰκίαν, ὅτι ἰᾶται ἡ ἁφή. Καθῃρέθη μὲν γὰρ διὰ τὴν εἰς Χριστὸν παροινίαν ὡς ἀκάθαρτος ἡ τῶν Ἰουδαίων Συναγωγὴ, καὶ τῆς Θεοῦ φιλίας ἐξώλισθε. Πλὴν ἐν τούτῳ μακρὸν παρατείνασα χρόνον, ἄχρις ἂν εἰσέλθῃ τὸ πλήρωμα τῶν ἐθνῶν, κατὰ τὴν τοῦ Παύλου φωνὴν, ἐλεηθήσεται παρὰ Χριστοῦ. Ἐπισκεπτομένου δὴ πάλιν αὐτὴν κατὰ τὸ λεληθὼς ὡς Θεοῦ, καὶ πάλιν εἰς δικαιοσύνην ἐπ’ ἐσχάτοις ἐπανάγοντος χρόνοις, δικαιοσύνην δὲ πάντως τὴν διὰ πίστεως καὶ ἀγάπης τῆς εἰς αὐτόν. Παραγενήσεται τοίνυν ἐπισκοπήσων, καὶ εἰσαῦθις αὐτὴν ὁ πάντων ἀρχιερεύς· καὶ βελτιουμένην εὑρὼν, παραχρῆμα καθαριεῖ, καὶ προσδέξεται, κατὰ τὸ εἰρημένον διὰ τῶν ἁγίων προφητῶν· Ἐν τῇ ἡμέρᾳ ἐκείνῃ, λέγει Κύριος, συνάξω τὴν ἀπωσμένην, καὶ τὴν συντετριμμένην εἰσδέξομαι, καὶ οὓς ἀπωσάμην. Καὶ θήσομαι τὴν συντετριμμένην εἰς ὑπόλημμα. Καὶ ἐν ἑτέρῳ δὲ πάλιν·","english":"He adds to these things that \"Everyone who enters the house, for all the days that it is set apart, will be unclean until evening. And he who sleeps in the house shall wash his garments, and will be unclean until evening. And he who eats in the house, again likewise.\" This clearly indicates that everyone who clings to the Jews in any way whatsoever, by thinking the same things, will certainly also share in their uncleanness. Then again he brings in the priest to examine the leprous house: \"For if the priest, coming, enters and sees,\" he says, \"and behold, the affliction does not spread in the house after the house has been plastered, because the affliction is healed.\" For the Synagogue of the Jews was demolished as unclean on account of its outrage against Christ, and fell away from the friendship of God. Yet, having extended a long time in this state, until the fullness of the Gentiles enters, according to the voice of Paul, it will be pitied by Christ. For He again visits it in a hidden manner as God, and again leads it back to righteousness in the last times—righteousness, of course, that which comes through faith and love for Him. Therefore, the High Priest of all will come to inspect it again, and finding it improved, he will immediately purify it and receive it, according to what is said through the holy prophets: \"On that day,\" says the Lord, \"I will gather the outcast, and I will receive the broken one, and those whom I cast out. And I will place the broken one as a remnant.\" And again in another place:","structure":"narrative","commentary":[{"unit":"sense","kind":"sense","basis":"text","lemma":"Πᾶς ὁ εἰσπορευόμενος","severity":"info","text":"Cyril interprets the Levitical rules on impurity from a leprous house as an allegory for Jewish uncleanness and separation from God.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"scripture","kind":"scripture","basis":"text","lemma":"Ἐν τῇ ἡμέρᾳ ἐκείνῃ","severity":"info","text":"Cyril cites a prophetic saying, 'On that day... I will gather the outcast,' but the source is not identified in the passage; it may be a loose paraphrase of an Old Testament verse.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"background","kind":"background","basis":"text","lemma":"τὴν τοῦ Παύλου φωνὴν","severity":"info","text":"Cyril refers to 'the voice of Paul' regarding the fullness of the Gentiles entering, likely alluding to Romans 11:25 or Ephesians 2:13-15, where Paul discusses the inclusion of Gentiles in salvation.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"reception","kind":"reception","basis":"text","lemma":"ἡ τῶν Ἰουδαίων Συναγωγὴ","severity":"info","text":"Cyril applies the leprosy laws to the Jewish Synagogue, portraying it as demolished for its outrage against Christ, yet destined for eschatological restoration—a common patristic typology.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"structure","kind":"structure","basis":"text","lemma":"Καὶ ἐν ἑτέρῳ δὲ πάλιν","severity":"info","text":"The passage ends with 'And again in another place,' indicating that Cyril continues his commentary with further scriptural citations or allegorical exposition.","cites":[],"named_sources":[],"dropped_cites":[]}],"ambiguities":["The prophetic citation 'On that day... I will gather the outcast' is not directly traceable to a specific canonical verse; it may be a composite or apocryphal reference.","The phrase 'fullness of the Gentiles' (τὸ πλήρωμα τῶν ἐθνῶν) is ambiguous in its Pauline source; it could refer to Romans 11:25 or a broader eschatological concept."],"confidence":"high","notes":[]},{"i":542,"ref":"p542","source":"Διότι ἡμέρας πολλὰς καθίσονται οἱ υἱοὶ Ἰσραὴλ οὐκ ὄντος βασιλέως, οὐδὲ ὄντος ἄρχοντος, οὐκ οὔσης θυσίας, οὐδὲ ὄντος θυσιαστηρίου, οὔτε ἱερατείας, οὔτε δήλων. Καὶ μετὰ ταῦτα ἐπιστρέψουσιν οἱ υἱοὶ Ἰσραὴλ, καὶ ἐπιζητήσουσι τὸν Θεὸν αὐτῶν, καὶ Δαβὶδ τὸν βασιλέα αὐτῶν· καὶ ἐκστήσονται ἐπὶ τῷ Κυρίῳ, καὶ ἐπὶ τοῖς ἀγαθοῖς αὐτοῦ ἐπ’ ἐσχάτου τῶν ἡμερῶν. Ὅταν οὖν ἐπισκοπήσῃ τὴν λεπρῶσαν, φησὶν, ὁ ἱερεὺς, καὶ καθαρίσῃ αὐτήν· καὶ λήψονται ἀφαγνίσαι τὴν οἰκίαν δύο ὀρνίθια ζῶντα καθαρὰ, καὶ ξύλον κέδρινον, καὶ κεκλωσμένον κόκκινον, καὶ τὴν ὕσσωπον. Καὶ πάλιν· Τὸ ὀρνίθιον τὸ ζῶν βάψει αὐτὸ εἰς τὸ αἷμα τοῦ ὀρνιθίου ἐσφαγμένου ἐν τῷ ὕδατι ζῶντι, καὶ ἐν τῷ ὀρνιθίῳ τῷ ζῶντι, καὶ ἐν τῷ ξύλῳ τῷ κεδρίνῳ, καὶ ἐν τῇ ὑσσώπῳ, καὶ ἐν τῷ κεκλωσμένῳ κοκκίνῳ, καὶ ἐξαποστελεῖ τὸ ὀρνίθιον τὸ ζῶν ἔξω τῆς πόλεως εἰς πεδίον καθαρὸν, καὶ ἐξιλάσεται περὶ τῆς οἰκίας, καὶ καθαρὰ ἔσται\n\nδ. Ὅλον δὴ πάλιν ἐν τούτοις περιάθρει σαφῶς τοῦ Σωτῆρος ἡμῶν τὸ μυστήριον, καὶ τὸν διὰ τοῦ ἁγίου βαπτίσματος καθαρισμόν. Δύο μὲν γὰρ ὀρνίθια ληφθῆναι κελεύει ζῶντα καὶ καθαρά· ἵνα νοήσῃς διὰ τῶν πετεινῶν τὸν οὐράνιον ἄνθρωπον ὁμοῦ καὶ Θεὸν, εἰς δύο μὲν φύσεις, ὅσον ἧκεν εἰς τὸν ἑκάστῃ πρέποντα λόγον διαιρούμενον. Λόγος γὰρ ἦν ὁ ἐκ Θεοῦ Πατρὸς ἀναλάμψας, ἐν σαρκὶ τῇ ἐκ γυναικὸς, πλὴν οὐ μεριζόμενος. Εἷς γὰρ ἐξ ἀμφοῖν ὁ Χριστός. Καὶ διὰ τοῦτο ὡς δύο λαμβάνεται τὰ ὀρνίθια, καὶ νοεῖται πάλιν, ὡς ἓν ἀμφότερα, πλὴν ζῶντα καὶ καθαρά.","english":"For many days the sons of Israel will sit without a king, without a ruler, without sacrifice, without an altar, without a priesthood, and without the Urim and Thummim. And after these things the sons of Israel will return and seek their God and David their king; and they will stand in awe of the Lord and of his blessings at the end of the days. When the priest inspects the leprous house, it says, and purifies it, they shall take to purify the house two living clean birds, and a cedar stick, and twisted scarlet, and the hyssop. And again: He will dip the living bird into the blood of the slaughtered bird in living water, and with the living bird, and with the cedar stick, and with the hyssop, and with the twisted scarlet, and he will send the living bird outside the city into a clean field, and he will make expiation for the house, and it will be clean.\n\nNow in all these things again observe clearly the mystery of our Savior and the purification through holy baptism. For it commands that two living and clean birds be taken, so that you may understand through the birds the heavenly man who is also God, divided into two natures, as far as concerns the proper account of each. For he was the Word who shone forth from God the Father, in flesh from a woman, yet not divided. For Christ is one from both. And for this reason the two birds are taken, and again are understood as both one, yet living and clean.","structure":"narrative","commentary":[{"unit":"background","kind":"background","basis":"text","lemma":"δήλων","severity":"info","text":"The Greek term δήλων (dēlōn) refers to the Urim and Thummim, the oracular objects used by the high priest in ancient Israel. Cyril's mention of their absence underscores the desolate state of Israel.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"scripture","kind":"scripture","basis":"text","lemma":"Δαβὶδ τὸν βασιλέα αὐτῶν","severity":"info","text":"Cyril alludes to the eschatological expectation of a restored Davidic king, echoing prophetic texts such as Hosea 3:5 and Jeremiah 30:9, though no direct citation is given.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"term","kind":"term","basis":"text","lemma":"ὀρνίθια","severity":"info","text":"The term ὀρνίθια (ornithia) means 'birds' and is used in the Septuagint for the ritual purification of a leprous house (Leviticus 14). Cyril interprets them typologically as representing Christ's two natures.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"reception","kind":"reception","basis":"text","lemma":"μυστήριον","severity":"info","text":"Cyril reads the purification ritual as a 'mystery' (μυστήριον) of Christ and baptism, a common Alexandrian typological approach. This reflects the broader reception of Leviticus in early Christian exegesis.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"structure","kind":"structure","basis":"text","lemma":"δύο μὲν γὰρ ὀρνίθια","severity":"info","text":"Cyril structures his interpretation around the two birds, first noting their duality (two natures) and then their unity (one Christ). This chiastic pattern emphasizes the hypostatic union.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"caution","kind":"caution","basis":"text","lemma":"ἐπ’ ἐσχάτου τῶν ἡμερῶν","severity":"caution","text":"The phrase 'at the end of the days' is ambiguous: it could refer to eschatological restoration or to a future historical event. Cyril's typological reading favors the former, but the text does not specify.","cites":[],"named_sources":[],"dropped_cites":[]}],"ambiguities":["The phrase 'ἐπ’ ἐσχάτου τῶν ἡμερῶν' is ambiguous between eschatological and historical reference; Cyril reads it eschatologically.","The identity of 'David their king' is ambiguous—literal or messianic; Cyril implies a typological interpretation."],"confidence":"high","notes":[]},{"i":543,"ref":"p543","source":"Ζωῆς γὰρ καὶ καθαρότητος ἁπάσης παρεκτικὸς καὶ αὐτὸς καθ’ ἑαυτὸν ὁ Λόγος, καὶ ὁ ἐκ Παρθένου ναὸς τὸν ζῶντα Λόγον ἔχων ἐν ἑαυτῷ. Ἦν γὰρ ἴδιον αὐτοῦ τὸ σῶμα, καὶ οὐκ ἀλλότριον φόρημα. Διάτοι τοῦτο εἷς Κύριος Ἰησοῦς Χριστός. Πρὸς δέ γε τοῖς ὀρνιθίοις, καὶ ξύλον κέδρινον λαμβάνειν κελεύει, ἵνα διὰ τούτου ἄφθαρτον εἶναι τὸ σῶμα νοήσῃς Χριστοῦ. Οὐ γὰρ οἶδε διαφθοράν· παραιτεῖται γὰρ ἡ κέδρος τὸ φθείρεσθαι. Διὰ δὲ τοῦ μὴ κατεφθάρθαι νοεῖν τὸ ἅγιον σῶμα Χριστοῦ, πιθανὸς δὴ λίαν ὁ περὶ τῆς ἀναστάσεως αὐτοῦ λόγος εἰσφέρεται. Τὸ δὲ κεκλωσμένον κόκκινον, τὴν ἐπὶ τῷ θανάτῳ τοῦ Σωτῆρος ἡμῶν ὁμολογίαν ὑποσημαίνει. Καὶ γοῦν εἴρηταί που περὶ τῆς Ἐκκλησίας ἐν τῷ ᾌσματι τῶν ᾀσμάτων· Ὡς σπαρτίον κόκκινον χείλη σου, ἀδελφή μου νύμφη. Ἐπειδὴ γὰρ ἀεὶ τῆς Ἐκκλησίας τὰ χείλη τὴν διὰ τοῦ αἵματος τοῦ Χριστοῦ σωτηρίαν ἀνακηρύττει, καὶ ἐπ’ αὐτῷ τῆς πίστεως τὴν ὁμολογίαν ποιεῖσθαι κελεύει τὸν προσερχόμενον, σπαρτίῳ κοκκίνῳ παρεικάζει καλῶς τὰ χείλη αὐτῆς· καὶ αὐτῆς δὲ τῆς μυστικῆς εὐλογίας ἡ μέθεξις καταγγελίαν ἔχει τοῦ θανάτου καὶ τῆς ἀναστάσεως αὐτοῦ τοῦ Χριστοῦ. Ἃ καὶ πρότερον ὁμολογεῖν ἀναπείθοντες τοὺς πιστεύοντας, προσάγομέν τε τῷ ἁγίῳ βαπτίσματι, καὶ τελειοῦμεν ἐν αἵματι Διαθήκης αἰωνίου, καθὰ γέγραπται. Καὶ γὰρ τὴν ἐπὶ τῷ αἵματι τοῦ Χριστοῦ τῆς πίστεως ὁμολογίαν, διὰ τοῦ κοκκίνου σημαίνει· διὰ δὲ τῆς ὑσσώπου, τὴν τοῦ ἁγίου Πνεύματος ζέσιν. Θερμὴ γὰρ ἡ πόα, καὶ τῶν ἐκ ψυχρότητος παθῶν σμηκτική. Τοιαύτη δὲ καὶ ἡ τοῦ ἁγίου Πνεύματος ἐν ἡμῖν ἐνέργειά τε καὶ δύναμις.","english":"For the Word is in Himself the giver of all life and purity, and the temple from the Virgin has the living Word within itself. For His body was His own, and not a foreign garment. Therefore there is one Lord Jesus Christ. In addition to the birds, He commands to take cedar wood, so that through this you may understand the body of Christ to be incorruptible. For it knows no decay; for cedar rejects corruption. And by understanding that the holy body of Christ has not been corrupted, the argument concerning His resurrection is introduced as very plausible. The twisted scarlet thread signifies the confession concerning the death of our Savior. And indeed it is said somewhere about the Church in the Song of Songs: \"Your lips are like a scarlet thread, my sister bride.\" For since the lips of the Church always proclaim the salvation through the blood of Christ, and command the one approaching to make the confession of faith upon it, it fittingly compares her lips to a scarlet thread; and the participation in the mystical blessing itself contains a proclamation of the death and resurrection of Christ Himself. These things we also, persuading the believers to confess beforehand, bring them to holy baptism and perfect them in the blood of the eternal covenant, as it is written. For the confession of faith upon the blood of Christ is signified by the scarlet; and by the hyssop, the fervor of the Holy Spirit. For the plant is hot and cleansing of passions arising from coldness. Such also is the energy and power of the Holy Spirit in us.","structure":"narrative","commentary":[{"unit":"sense","kind":"sense","basis":"text","lemma":"Ζωῆς γὰρ καὶ καθαρότητος ἁπάσης παρεκτικὸς καὶ αὐτὸς καθ’ ἑαυτὸν ὁ Λόγος","severity":"info","text":"Cyril identifies the Logos as the source of life and purity, linking Christ's divine nature to the ritual purity of the leprous house.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"scripture","kind":"scripture","basis":"text","lemma":"Ὡς σπαρτίον κόκκινον χείλη σου, ἀδελφή μου νύμφη","severity":"info","text":"Cyril quotes Song of Songs, comparing the Church's lips to a scarlet thread, a verse not in the immediate Pentateuchal context but used allegorically.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"background","kind":"background","basis":"text","lemma":"ξύλον κέδρινον","severity":"info","text":"Cedar wood, known for its resistance to decay, is interpreted by Cyril as a symbol of Christ's incorruptible body, supporting the resurrection argument.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"term","kind":"term","basis":"text","lemma":"κόκκινον","severity":"info","text":"The scarlet thread (κόκκινον) symbolizes the confession of faith in Christ's blood, linking to baptism and the eternal covenant.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"reception","kind":"reception","basis":"text","lemma":"ὑσσώπου","severity":"info","text":"Hyssop, a hot plant used in purification, is interpreted as the fervor of the Holy Spirit, reflecting Cyril's typological exegesis common in Greek patristic tradition.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"caution","kind":"caution","basis":"text","lemma":"Ἐπειδὴ γὰρ ἀεὶ τῆς Ἐκκλησίας τὰ χείλη","severity":"caution","text":"The identification of the Church's lips with the scarlet thread is allegorical; the literal sense of the Song of Songs passage is not directly about ritual purification.","cites":[],"named_sources":[],"dropped_cites":[]}],"ambiguities":["The Coptic cues for structural classification are not provided; the passage is classified as narrative based on the given deterministic classification."],"confidence":"high","notes":[]},{"i":544,"ref":"p544","source":"Λήψεται τοίνυν, φησὶν, ὁ ἁγνίζων τὴν λελεπρωμένην, τὸ ὀρνίθιον τὸ ζῶν, καὶ τὸ κέδρινον ξύλον, καὶ τὸ κόκκινον, καὶ τὴν ὕσσωπον, καὶ βάψει αὐτὰ εἰς τὸ αἷμα τοῦ ὀρνιθίου τοῦ ἐσφαγμένου, ἐφ’ ὕδατι ζῶντι, καὶ περιῤῥανεῖ ἐν αὐτοῖς ἐπὶ τὴν οἰκίαν ἑπτάκις. Καὶ ἀφανιεῖ τὴν οἰκίαν ἐν τῷ αἵματι τοῦ ὀρνιθίου, καὶ ἐν τῷ ὕδατι τῷ ζῶντι, καὶ ἐν τῷ ξύλῳ τῷ κεδρίνῳ, καὶ ἐν τῇ ὑσσώπῳ, καὶ ἐν τῷ κεκλωσμένῳ κοκκίνῳ. Οὐ γὰρ ἑτέρως δύνασθαι τὴν τῶν Ἰουδαίων Συναγωγὴν τὸν ἐξ ἀπειθείας ἀποπλύνασθαι μολυσμὸν, καὶ τὴν ἐκ τῶν ποικίλων πλημμελημάτων ἀποθέσθαι κηλίδα, πάλιν ἡμῖν ὁ νόμος ὑποδηλοῖ, εἰ μὴ διὰ μόνης εὐλογίας τῆς παρὰ Χριστοῦ, καὶ τῆς εἰς αὐτὸν ὁμολογίας καὶ πίστεως, τελειουμένης δηλονότι καὶ ἁγιαζομένης διὰ τοῦ βαπτίσματος τοῦ ἁγίου. Ἐπιτήρει γὰρ ὅπως διὰ τῶν εἰρημένων ὁλόκληρος ἡμῖν ζωγραφεῖται Χριστὸς, καὶ ἡ ἐν αὐτῷ πίστις τε καὶ ὁμολογία σημαίνεται. Διὰ μὲν γὰρ τοῦ ὀρνιθίου τοῦ ζῶντος, τὸν ἀεὶ ζῶντα, καὶ ζωοποιὸν καὶ οὐράνιον νοήσαις Λόγον, διὰ δὲ τοῦ ἐσφαγμένου, τὸ τίμιον αἷμα τοῦ παθόντος ναοῦ. Σαρκὶ γὰρ αὐτὸν πεπονθέναι φαμὲν, πλὴν ὡς ἐν ἰδίῳ σώματι. Διὰ δὲ τοῦ ἀσήπτου ξύλου, τὴν σάρκα τὴν ἀδιάφθορον· διὰ δὲ τῆς ὑσσώπου, τὸ Πνεῦμα· διὰ δὲ τοῦ κοκκίνου, τὴν ἐφ’ αἵματι Διαθήκης τὴν ὁμολογίαν· διὰ δὲ τοῦ ζῶντος ὕδατος, τὴν ζωοποιὸν τοῦ βαπτίσματος χάριν, ἣν καὶ ἐν αὐτῷ τῷ πάθει καλῶς ὑπεσήμαινεν ἡ ἁγία τοῦ Σωτῆρος ἡμῶν πλευρὰ, ὕδωρ τῷ αἵματι συνεκπέμπουσα, ᾧ καὶ χρῆναι τὴν οἰκίαν ἐπιῤῥαίνεσθαί φησιν, ἵνα καὶ ἀφαγνίζηται, κατὰ τὸ εἰρημένον Ἰεζεχιὴλ τῷ προφήτῃ·","english":"Then, it says, the one purifying the leprous woman shall take the living bird, the cedar wood, the scarlet, and the hyssop, and shall dip them into the blood of the slaughtered bird, over living water, and shall sprinkle with them upon the house seven times. And he shall purify the house with the blood of the bird, and with the living water, and with the cedar wood, and with the hyssop, and with the spun scarlet. For the law indicates to us that the Synagogue of the Jews cannot otherwise wash away the defilement from disobedience and put off the stain from various transgressions, except only through the blessing from Christ, and through confession and faith in him, accomplished and sanctified, of course, through holy baptism. For observe how through the things mentioned the whole Christ is depicted for us, and faith and confession in him are signified. For through the living bird you would understand the ever-living, life-giving, and heavenly Word; through the slaughtered one, the precious blood of the suffering temple. For we say that he suffered in the flesh, but as in his own body. Through the incorruptible wood, the imperishable flesh; through the hyssop, the Spirit; through the scarlet, the confession of the covenant in blood; through the living water, the life-giving grace of baptism, which even in the passion itself the holy side of our Savior well signified, sending forth water together with the blood, with which it says the house is to be sprinkled, so that it may be purified, according to what was said to the prophet Ezekiel.","structure":"narrative","commentary":[{"unit":"sense","kind":"sense","basis":"text","lemma":"τὸ ὀρνίθιον τὸ ζῶν","severity":"info","text":"Cyril interprets the living bird as the ever-living, life-giving Word, and the slaughtered bird as Christ's precious blood, emphasizing the unity of Christ's divine and human natures.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"term","kind":"term","basis":"glossary","lemma":"τὸ κέδρινον ξύλον","severity":"info","text":"Cyril glosses cedar wood as the imperishable flesh of Christ, drawing on the wood's resistance to decay to signify the incorruptibility of Christ's body.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"scripture","kind":"scripture","basis":"text","lemma":"τὸ κόκκινον","severity":"info","text":"The scarlet thread is interpreted as the confession of the covenant in blood, likely alluding to the blood of Christ and the new covenant, though no specific verse is cited.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"background","kind":"background","basis":"text","lemma":"τὸ ζῶν ὕδωρ","severity":"info","text":"Cyril connects the living water to the life-giving grace of baptism and notes that Christ's side, during the passion, emitted water with blood, a detail from early Christian tradition (cf. John 19:34).","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"reception","kind":"reception","basis":"text","lemma":"Ἰεζεχιὴλ τῷ προφήτῃ","severity":"info","text":"Cyril references the prophet Ezekiel, likely alluding to Ezekiel 36:25 or a similar purification ritual, though the exact passage is not specified.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"structure","kind":"structure","basis":"text","lemma":"ἑπτάκις","severity":"info","text":"The sevenfold sprinkling mirrors the sevenfold repetition in the purification ritual, which Cyril interprets as a typological foreshadowing of Christian baptismal grace.","cites":[],"named_sources":[],"dropped_cites":[]}],"ambiguities":["The reference to Ezekiel is vague; Cyril may be citing a specific verse (e.g., Ezekiel 36:25) or a broader theme of purification."],"confidence":"high","notes":[]},{"i":545,"ref":"p545","source":"Καὶ λήψομαι ὑμᾶς ἐκ τῶν ἐθνῶν, καὶ συνάξω ὑμᾶς ἐκ τῶν χωρῶν, καὶ ῥανῶ ἐφ’ ὑμᾶς ὕδωρ καθαρὸν, καὶ καθαρισθήσεσθε. Περιῤῥαίνεσθαι δὲ καὶ οὐκ εἰσάπαξ αὐτὴν, ἀλλ’ ἑπτάκις κελεύει. Οὗ γὰρ ἐπλεόνασεν ἡ ἁμαρτία, ὑπερεπερίσσευσεν ἡ χάρις. Εἶτα τούτοις ἐπάγει πάλιν ὁ νομοθέτης, ὅτι καὶ ἐξαποστελεῖ τὸ ὀρνίθιον τὸ ζῶν ἔξω τῆς πόλεως εἰς τὸ πεδίον, καὶ ἐξιλάσεται περὶ τῆς οἰκίας, καὶ καθαρὰ ἔσται. Εἰς τύπον τῆς Ἰουδαίων Συναγωγῆς, ἤτοι παντὸς τοῦ ἔθνους, τὴν ἀρτίως ἡμῖν κατωνομασμένην Οἰκίαν ἐλάβομεν. Πόλιν δὲ εἶναι δώσομεν, τὴν πολλῶν οἰκιῶν περιεκτικήν. Τοιαύτην τινὰ εἶναι νοήσεις τὴν καθ’ ἡμᾶς οἰκουμένην, πολλὰ μὲν ἀνθρώπων συνέχουσαν γένη· τείχει δὲ ὥσπερ τινὶ κύκλῳ περιεζωσμένην τῷ στερεώματι· μεθ’ ὃ λοιπὸν ἤδη τὸ πλατύ τε καὶ καθαρὸν τῶν ἄνω κόσμων νοεῖται πεδίον. Διδάσκει τοίνυν ὁ νομοθέτης διὰ τοῦ πρὸς τὸ ἔξω τῆς πόλεως πεδίον ἀνίεσθαι τὸ ὀρνίθιον, τήν τε ἀπὸ κόσμου μετάστασιν, καὶ τὴν εἰς οὐρανοὺς ἀνάβασιν τοῦ Χριστοῦ. Γεγονὼς γὰρ οὗτος πρὸς τὸν Πατέρα καὶ Θεὸν, ὑπὲρ ἁπάντων ἡμῶν καὶ τῆς Ἰουδαίων Συναγωγῆς, ἐξιλάσεται, καὶ καθαρισθησόμεθα. Ὥσπερ γὰρ ὁ σοφώτατός φησι μαθητὴς Ἰωάννης· Παράκλητον ἔχομεν πρὸς τὸν Πατέρα, Ἰησοῦν Χριστὸν δίκαιον. Καὶ αὐτὸς ἱλασμός ἐστιν ὑπὲρ τῶν ἁμαρτιῶν ἡμῶν, οὐ περὶ τῶν ἡμετέρων δὲ μόνον, ἀλλὰ καὶ περὶ ὅλου τοῦ κόσμου. Καλῶς οὖν ἄρα πρὸς Ἰουδαίους ἔφασκεν· Εἰ ἐπιστεύετε Μωσῇ, ἐπιστεύετε ἂν ἐμοί· περὶ γὰρ ἐμοῦ ἐκεῖνος ἔγραψε. Δι’ οὗ καὶ μεθ’ ἁγίῳ Πνεύματι εἰς τοὺς αἰῶνας τῶν αἰώνων. Ἀμήν.","english":"And I will take you from the nations, and I will gather you from the lands, and I will sprinkle upon you pure water, and you will be purified. And it commands that she be sprinkled not once, but seven times. For where sin abounded, grace superabounded. Then the lawgiver adds to these things that he will send the living bird outside the city into the plain, and he will make expiation for the house, and it will be clean. We have taken the House, recently named for us, as a type of the Synagogue of the Jews, or of the whole nation. And we will grant that a City is something containing many houses. You will understand that the inhabited world among us is something of this sort, containing many races of men, and girded around as if by a wall by the firmament, beyond which then the broad and pure plain of the upper worlds is conceived. Therefore the lawgiver teaches, through the bird being released to the plain outside the city, both the departure from the world and the ascent into the heavens of Christ. For this one, having gone to the Father and God, will make expiation on behalf of all of us and of the Synagogue of the Jews, and we will be purified. For as the most wise disciple John says, we have an Advocate before the Father, Jesus Christ the righteous. And he himself is expiation for our sins, not only concerning our own, but also concerning the whole world. Well then, he rightly said to the Jews, If you believed Moses, you would believe me; for he wrote about me. Through whom also with the Holy Spirit, unto the ages of ages. Amen.","structure":"narrative","commentary":[{"unit":"sense","kind":"sense","basis":"text","lemma":"Περιῤῥαίνεσθαι","severity":"info","text":"Cyril interprets the sevenfold sprinkling as a figure of grace superabounding where sin abounded, a typological reading of the purification ritual.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"scripture","kind":"scripture","basis":"text","lemma":"Παράκλητον ἔχομεν πρὸς τὸν Πατέρα, Ἰησοῦν Χριστὸν δίκαιον","severity":"info","text":"Cyril cites 1 John 2:1, though the wording is paraphrastic: 'we have an Advocate before the Father, Jesus Christ the righteous.'","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"scripture","kind":"scripture","basis":"text","lemma":"Εἰ ἐπιστεύετε Μωσῇ, ἐπιστεύετε ἂν ἐμοί· περὶ γὰρ ἐμοῦ ἐκεῖνος ἔγραψε","severity":"info","text":"Cyril attributes to Christ a saying not found verbatim in the Gospels, echoing John 5:46 ('If you believed Moses, you would believe me, for he wrote about me').","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"background","kind":"background","basis":"text","lemma":"τὴν ἀρτίως ἡμῖν κατωνομασμένην Οἰκίαν","severity":"info","text":"Cyril refers to a previous identification of the 'house' in the Leviticus ritual as a type of the Jewish Synagogue or nation, a standard anti-Jewish typology in his exegesis.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"reception","kind":"reception","basis":"text","lemma":"ὁ σοφώτατός φησι μαθητὴς Ἰωάννης","severity":"info","text":"Cyril calls John the Evangelist 'the most wise disciple,' reflecting the high authority of Johannine writings in Alexandrian Christology.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"structure","kind":"structure","basis":"text","lemma":"Καλῶς οὖν ἄρα πρὸς Ἰουδαίους ἔφασκεν","severity":"info","text":"Cyril concludes the passage by linking the Mosaic type to a dominical saying, reinforcing the unity of Old and New Testament revelation.","cites":[],"named_sources":[],"dropped_cites":[]}],"ambiguities":["The Greek text has a minor textual issue: 'Περιῤῥαίνεσθαι' is a present infinitive used as an imperative, which may reflect a Septuagintal construction. The phrase 'μεθ’ ἁγίῳ Πνεύματι' is grammatically irregular (μετά with dative instead of genitive), possibly a scribal error or liturgical formula."],"confidence":"high","notes":[]},{"i":546,"ref":"p546","source":"Περὶ τοῦ μὴ εἰσέρχεσθαι τὸν Ἀαρὼν διὰ παντὸς εἰς τὰ Ἄγια τῶν ἁγίων.\n\nα. Θεὸς ὢν φύσει καὶ ἐκ Θεοῦ Πατρὸς ὁ Μονογενὴς καθῆκεν ἑαυτὸν ἐν τοῖς καθ’ ἡμᾶς, καὶ ἐπὶ γῆς ὤφθη, κατὰ τὸ γεγραμμένον, καὶ τοῖς ἀνθρώποις συνανεστράφη, καὶ οὐχ ἑτέρου του χάριν, ἢ ἵνα, καθά φησιν ὁ θεσπέσιος Παῦλος, ἐλεήμων γένηται, καὶ πιστὸς ἀρχιερεὺς τὰ πρὸς Θεὸν, εἰς τὸ ἱλάσκεσθαι ταῖς ἁμαρτίαις τοῦ λαοῦ. Νόμος μὲν γὰρ διὰ Μωσέως τοῖς πάλαι τεθεσπισμένος μεσολαβούντων ἀγγέλων, ἀνθρώπους καθίστησι τοὺς ἱερέας, τὴν κοινὴν τῆς φύσεως νοσοῦντας ἀσθένειαν, καὶ δι’ αὐτὴν ὀφείλοντας, καθάπερ ὑπὲρ τῶν τοῦ λαοῦ, οὕτω καὶ ὑπὲρ τῶν ἰδίων ἀγνοημάτων, θυσίαν προσφέρειν. Ὁ δὲ λόγος τῆς ὁρκομοσίας τῆς μετὰ νόμον, Υἱὸν εἰς τὸν αἰῶνα τετελειωμένον· ὅθεν καὶ σώζειν εἰς τὸ παντελὲς δύναται τοὺς προσερχομένους δι’ αὐτοῦ τῷ Θεῷ, πάντοτε ζῶν εἰς τὸ ἐντυγχάνειν ὑπὲρ αὐτῶν. Ἐξιλάσσεται δὲ ὁ Χριστὸς, ἥκιστα μὲν ὑπὲρ ἑαυτοῦ. Καὶ ἀληθὴς ὁ λόγος· Οὐ γὰρ ἐποίησεν ἁμαρτίαν· ὑπὲρ ἡμῶν δὲ μᾶλλον. Καὶ τοῦτο ἡμῖν εὖ μάλα σαφηνιεῖ γεγραφὼς ὁ θεσπέσιος Παῦλος περὶ αὐτοῦ· Ὃν προέθετο ὁ Θεὸς ἱλαστήριον διὰ πίστεως ἐν τῷ αὐτοῦ αἵματι. Ταύτῃ τοι καὶ εἰσβεβηκέναι φησὶν αὐτὸν εἰς τὰ Ἅγια τῶν ἁγίων ἅπαξ, καὶ αἰωνίαν λύτρωσιν εὑράμενον, καὶ μιᾷ προσφορᾷ τετελειωκότα, καὶ τοῦτο εἰς τὸ διηνεκὲς τοὺς ἁγιαζομένους. Καὶ σεσώσμεθα μὲν ἡμεῖς· αὐτὸς δὲ τὰς ἁμαρτίας ἡμῶν αἴρει, καὶ περὶ ἡμῶν ὀδυνᾶται. Τέθεικε γὰρ τὴν ἰδίαν ψυχὴν ἐθελοντὴς ὑπὲρ ἡμῶν· πλὴν ἀνεβίω.","english":"Concerning the fact that Aaron does not enter the Holy of Holies continually.\n\nBeing God by nature and from God the Father, the Only-Begotten lowered himself to our condition, and appeared on earth, as it is written, and consorted with men, and for no other reason than that, as the divine Paul says, he might become merciful, and a faithful high priest toward God, to atone for the sins of the people. For the law once decreed through Moses, with angels as intermediaries, appoints men as priests, who suffer the common weakness of nature, and because of it are obliged to offer sacrifice both for the people's and for their own transgressions. But the word of the oath after the law is a Son perfected for eternity; whence he is able to save completely those who approach God through him, always living to intercede on their behalf. Christ makes atonement, least of all for himself. And the word is true: for he committed no sin; rather, he does so for us. And the divine Paul will make this very clear to us, having written about him: whom God set forth as a mercy seat through faith in his blood. For this reason, it says that he entered the Holy of Holies once, and having found eternal redemption, and having perfected it with one offering, and this for the continual sanctification of the sanctified. And we are saved; but he takes away our sins, and grieves for us. For he willingly laid down his own life for us; yet he revived.","structure":"narrative","commentary":[{"unit":"structure","kind":"structure","basis":"text","lemma":"Περὶ τοῦ μὴ εἰσέρχεσθαι τὸν Ἀαρὼν διὰ παντὸς εἰς τὰ Ἅγια τῶν ἁγίων","severity":"info","text":"The heading introduces a contrast between Aaron's limited access and Christ's single, redemptive entry into the Holy of Holies, framing the typological argument.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"scripture","kind":"scripture","basis":"text","lemma":"καθά φησιν ὁ θεσπέσιος Παῦλος","severity":"info","text":"Cyril invokes Paul as 'the divine Paul' but does not cite a specific verse; the phrase 'whom God set forth as a mercy seat through faith in his blood' echoes Romans 3:25.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"term","kind":"term","basis":"text","lemma":"ἱλαστήριον","severity":"info","text":"ἱλαστήριον (mercy seat) is a key Christological term, drawn from the LXX for the cover of the ark and applied by Paul to Christ as the place of atonement.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"background","kind":"background","basis":"text","lemma":"Νόμος μὲν γὰρ διὰ Μωσέως τοῖς πάλαι τεθεσπισμένος μεσολαβούντων ἀγγέλων","severity":"info","text":"Cyril refers to the tradition that angels mediated the giving of the Law to Moses, a motif found in Philo and later Christian sources, emphasizing the inferiority of the old dispensation.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"reception","kind":"reception","basis":"text","lemma":"ὁ λόγος τῆς ὁρκομοσίας τῆς μετὰ νόμον","severity":"info","text":"The 'word of the oath after the law' likely alludes to the new covenant in Christ, a theme Cyril develops against Jewish and Judaizing interpretations of the Law.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"caution","kind":"caution","basis":"text","lemma":"Τέθεικε γὰρ τὴν ἰδίαν ψυχὴν ἐθελοντὴς ὑπὲρ ἡμῶν· πλὴν ἀνεβίω","severity":"caution","text":"The phrase 'he willingly laid down his own life for us; yet he revived' is ambiguous: it may refer to Christ's death and resurrection, but the Greek ἀνεβίω could also imply a typological figure like the scapegoat bird from the previous passage.","cites":[],"named_sources":[],"dropped_cites":[]}],"ambiguities":["The phrase 'the word of the oath after the law' is unclear; it may refer to a specific liturgical or covenantal formula. The identity of the 'living bird' from the previous passage is not explicitly connected here, but Cyril's typology may imply it."],"confidence":"high","notes":[]},{"i":547,"ref":"p547","source":"Θεὸς γὰρ ἦν φύσει, καὶ ἔστιν ἐν οὐρανοῖς ἐν δεξιᾷ τοῦ Πατρὸς, πάντοτε ζῶν εἰς τὸ ἐντυγχάνειν ὑπὲρ ἁγίων, καθάπερ ἔναγχος ἔφην. Καὶ ταυτί μοι πάλιν ὡς ἐκ νομικῆς εἴρηται σκιᾶς, ἣν καὶ ὅπως ἂν ἔχοι σαφῶς ἀφηγήσομαι. Γέγραπται τοίνυν ἐν τῷ Λευϊτικῷ· Καὶ εἶπε Κύριος πρὸς Μωσῆν· Λάλησον πρὸς Ἀαρὼν τὸν ἀδελφόν σου, μὴ εἰσπορευέσθω πᾶσαν ὥραν τῶν ἁγίων τὸ ἐσώτερον τοῦ καταπετάσματος, εἰς πρόσωπον τοῦ ἱλαστηρίου, ὅ ἐστιν ἐπὶ τῆς κιβωτοῦ τοῦ μαρτυρίου, καὶ οὐκ ἀποθανεῖται. Ἐν γὰρ νεφέλῃ ὀφθήσομαι ἐπὶ τοῦ ἱλαστηρίου. Ἔδει γὰρ, ἔδει τὸν Ἀαρὼν εἰκόνα καὶ τύπον ἀποπληροῦν τεταγμένην τῆς ἱερωσύνης Χριστοῦ μὴ κατὰ πᾶσαν ὥραν, ἤγουν ἐν παντὶ καιρῷ, τὴν εἰς τὰ Ἅγια τῶν ἁγίων ποιούμενον εἰσδρομὴν, οἱονεὶ παρασημαίνει τοῦ μυστηρίου τὸ κάλλος. Ἅπαξ γὰρ εἰσβέβηκεν ὁ Χριστὸς, αἰωνίαν λύτρωσιν, ὡς ἔφην, εὑράμενος. Πλημμέλημα τοίνυν εἰς αὐτὴν τὴν ἀλήθειαν διὰ τῶν ἐν τύποις, τὸ μὴ κατ’ ἔτος καὶ ἅπαξ εἰς τὰ Ἅγια τῶν ἁγίων εἰσελαύνει τὸν Ἀαρὼν, ἀλλὰ κατὰ πᾶσαν ὥραν, καὶ ὡς ἐν παντὶ καιρῷ. Διὰ τοῦτο χρῆναι τηρεῖν προστέταχεν, ἵνα μὴ ἀποθάνῃ. Εἰ δὲ θάνατος ἦν ἡ δίκη τῷ παραλύοντι τὴν σκιὰν, καὶ εἰς τὸν τῆς ἀληθείας ἐμπαροινοῦντα τύπον, τίς ἔσται λοιπὸν ἡ ἐπιτίμησις τοῖς εἰς αὐτὴν πλημμελοῦσι τὴν ἀλήθειαν, τουτέστι Χριστόν; Ὃ δὴ πεπράχασιν Ἰουδαῖοι τὴν εἰς αὐτὸν πίστιν οὐ προσιέμενοι, καὶ κατὰ μυρίους ὅσους ἀτιμάζοντες τρόπους, καί τοι λέγοντα σαφῶς· Ἐγώ εἰμι ἡ ἀλήθεια, τουτέστι τῶν ἐν νόμῳ τύπων ἡ πλήρωσις. Τέλος γὰρ νόμου καὶ προφητῶν ὁ Χριστός. Γράφει γὰρ οὕτως ἡμῖν ὁ νομομαθὴς καὶ ἱερώτατος Παῦλος.","english":"For he was God by nature, and is in the heavens at the right hand of the Father, always living to intercede on behalf of the saints, as I have just said. And this I will again set forth as from the legal shadow, and I will clearly explain how it stands. It is written, then, in Leviticus: And the Lord said to Moses, Speak to Aaron your brother, Let him not enter at every hour the inner part of the sanctuary beyond the veil, before the mercy seat, which is upon the ark of the testimony, and he shall not die. For I will appear in a cloud upon the mercy seat. For it was necessary, it was necessary that Aaron, fulfilling the appointed image and type of the priesthood of Christ, should not at every hour, that is, at all times, make his entrance into the Holy of Holies, as if to signify the beauty of the mystery. For Christ entered once, having found eternal redemption, as I said. It is therefore an offense against the truth itself through the types, that Aaron does not enter the Holy of Holies once a year, but at every hour, and as it were at all times. For this reason he commanded that it be observed, lest he die. But if death was the penalty for one who violated the shadow and outraged the type of the truth, what then will be the punishment for those who offend against the truth itself, that is, Christ? This the Jews have done, not accepting faith in him, and dishonoring him in countless ways, even though he says clearly: I am the truth, that is, the fulfillment of the types in the law. For the end of the law and the prophets is Christ. For so writes to us the learned in the law and most sacred Paul.","structure":"narrative","commentary":[{"unit":"scripture","kind":"scripture","basis":"text","lemma":"Λευϊτικῷ","severity":"info","text":"Cyril paraphrases Lev 16:2-3, where the Lord instructs Moses that Aaron must not enter the inner sanctuary at all times, but only when God appears in a cloud over the mercy seat.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"term","kind":"term","basis":"text","lemma":"ἱλαστηρίου","severity":"info","text":"The Greek term ἱλαστήριον (mercy seat) is the same word used in the Septuagint for the cover of the ark of the covenant, and in the New Testament for Christ as the place of atonement (cf. Rom 3:25).","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"background","kind":"background","basis":"text","lemma":"Ἀαρὼν","severity":"info","text":"Cyril interprets Aaron's restricted entry into the Holy of Holies as a type of Christ's single, redemptive entry into the heavenly sanctuary, contrasting Jewish practice with Christian typology.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"reception","kind":"reception","basis":"text","lemma":"Παῦλος","severity":"info","text":"Cyril cites Paul as 'learned in the law and most sacred,' likely alluding to passages such as Gal 3:23-4:5 or Rom 3:25, where Paul presents Christ as the fulfillment of the law.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"structure","kind":"structure","basis":"text","lemma":"Καὶ ταυτί μοι πάλιν","severity":"info","text":"Cyril signals a return to the typological method, stating he will explain the matter 'from the legal shadow,' linking the present passage to his earlier discussion of Aaron and the Holy of Holies.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"caution","kind":"caution","basis":"text","lemma":"μὴ κατ’ ἔτος καὶ ἅπαξ","severity":"caution","text":"Cyril's claim that Aaron entered only once a year (ἅπαξ) is not explicit in Lev 16; the text restricts entry to the Day of Atonement, but Cyril may be conflating the annual rite with a single, unique entry for typological emphasis.","cites":[],"named_sources":[],"dropped_cites":[]}],"ambiguities":["The Coptic text is not provided; the Greek original is used. The phrase 'μὴ κατ’ ἔτος καὶ ἅπαξ' could be read as 'not once a year' or 'not at all times'; Cyril's typological reading requires the latter, but the Levitical context supports the former."],"confidence":"high","notes":[]},{"i":548,"ref":"p548","source":"Εἴργεται τοίνυν ὁ Ἀαρὼν, τοῦ μὴ ποιεῖσθαι διὰ παντὸς τὴν εἰς τὰ Ἅγια τῶν ἁγίων εἰσβολὴν, ἵνα τοῦ μυστηρίου τὸ κάλλος ἀδιαλώβητόν τε καὶ ἀκραιφνὲς, καὶ αὐταῖς ἡμῖν ἀναστράπτοι ταῖς σκιαῖς. Δι’ ἔτους μὲν οὖν καὶ καθ’ ἕνα καιρὸν ἡ εἴσοδος. Τίνα δ’ ἂν γένοιτο τρόπον, καὶ οὐκ ἂν ἁμάρτοι τοῦ πρέποντος, ἐνομοθέτει λέγων· Οὕτως εἰσελεύσεται Ἀαρὼν εἰς τὸ ἅγιον. Ἐν μόσχῳ ἐκ βοῶν περὶ ἁμαρτίας, καὶ κριὸν εἰς ὁλοκάρπωμα, καὶ χιτῶνα λινοῦν ἡγιασμένον ἐνδύσεται, καὶ περισκελὲς λινοῦν ἔσται ἐπὶ τοῦ χρωτὸς αὐτοῦ, καὶ ζώνην λινῆν ζώσεται, καὶ κίδαριν λινῆν περιθήσεται. Ἱμάτια ἅγιά ἐστι· καὶ λούσεται ὕδατι πᾶν τὸ σῶμα αὐτοῦ, καὶ ἐνδύσεται αὐτά. Καὶ παρὰ τῆς συναγωγῆς τῶν υἱῶν Ἰσραὴλ λήψεται δύο χιμάρους ἐξ αἰγῶν περὶ ἁμαρτίας, καὶ κριὸν ἕνα εἰς ὁλοκαύτωμα. Καὶ προσάξει Ἀαρὼν τὸν μόσχον τὸν περὶ ἁμαρτίας τῆς ἑαυτοῦ, καὶ ἐξιλάσεται περὶ ἑαυτοῦ καὶ τοῦ οἵκου αὐτοῦ. Καὶ λήψεται τοὺς δύο χιμάρους, καὶ στήσει αὐτοὺς ἔναντι Κυρίου παρὰ τὴν θύραν τῆς σκηνῆς τοῦ μαρτυρίου, καὶ ἐπιθήσει Ἀαρὼν ἐπὶ τοὺς δύο χιμάρους κλῆρον, ἕνα τῷ Κυρίῳ, καὶ κλῆρον ἕνα τῷ ἀποπομπαίῳ. Καὶ προσάξει Ἀαρὼν τὸν χίμαρον, ἐφ’ ὃν ἐπῆλθεν ἐπ’ αὐτῷ ὁ κλῆρος τῷ Κυρίῳ, καὶ προσοίσει περὶ ἁμαρτίας· καὶ τὸν χίμαρον, ἐφ’ ὃν ὁ κλῆρος τοῦ ἀποπομπαίου, στήσει αὐτὸν ζῶντα ἔναντι Κυρίου τοῦ ἐξιλάσασθαι ἐπ’ αὐτοῦ, ὥστε ἐξαποστεῖλαι αὐτὸν εἰς τὴν ἀποπομπὴν, καὶ ἀφήσει αὐτὸν εἰς τὴν ἔρημον. Τὸν μὲν οὖν τῆς θυσίας ἐν τούτοις ἡμῖν ἐξηγεῖται τρόπον. Εἶτα προσκεκόμικε τὸν μόσχον Ἀαρὼν τὸν περὶ τῆς ἁμαρτίας τῆς ἑαυτοῦ, καὶ τοῦ οἴκου ἑαυτοῦ.","english":"Aaron is therefore prevented from making his entry into the Holy of Holies at all times, so that the beauty of the mystery might shine forth for us undamaged and pure, even in the shadows themselves. So the entry occurs once a year and at a single season. And he legislated, speaking in such a way as would not err from what is fitting: \"Thus Aaron shall enter the sanctuary. He shall take a calf from the cattle for a sin offering, and a ram for a whole burnt offering, and he shall put on a linen tunic that has been sanctified, and there shall be a linen garment next to his skin, and he shall gird himself with a linen girdle, and he shall place a linen turban on his head. These are holy garments; and he shall wash his whole body with water, and then put them on. And from the congregation of the sons of Israel he shall take two he-goats from the goats for a sin offering, and one ram for a whole burnt offering. And Aaron shall present the calf for his own sin, and he shall make expiation for himself and his household. And he shall take the two he-goats, and set them before the Lord at the door of the tent of testimony, and Aaron shall cast lots upon the two he-goats, one lot for the Lord, and one lot for the scapegoat. And Aaron shall present the he-goat upon which the lot for the Lord fell, and he shall offer it for a sin offering; and the he-goat upon which the lot of the scapegoat fell, he shall set it alive before the Lord to make expiation by it, so that he may send it away into the wilderness, and he shall release it into the desert.\" So then, in these things he explains to us the manner of the sacrifice. Then Aaron presented the calf for his own sin and for that of his household.","structure":"narrative","commentary":[{"unit":"scripture","kind":"scripture","basis":"text","lemma":"Ἐν μόσχῳ ἐκ βοῶν περὶ ἁμαρτίας, καὶ κριὸν εἰς ὁλοκάρπωμα, καὶ χιτῶνα λινοῦν ἡγιασμένον ἐνδύσεται","severity":"info","text":"Cyril closely paraphrases Leviticus 16:3-10, describing the Day of Atonement ritual. The details of the calf, ram, linen garments, and two goats are drawn from the Septuagint text.","cites":[],"named_sources":["Septuagint Leviticus 16"],"dropped_cites":[]},{"unit":"term","kind":"term","basis":"glossary","lemma":"ἀποπομπαῖος","severity":"info","text":"The term ἀποπομπαῖος (scapegoat) is a technical Septuagintal term for the goat sent into the wilderness, symbolically bearing away sins. Cyril uses it to typologically prefigure Christ's atoning role.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"background","kind":"background","basis":"background","lemma":"τὰ Ἅγια τῶν ἁγίων","severity":"info","text":"The phrase 'Holy of Holies' refers to the innermost sanctuary of the Tabernacle, entered only by the High Priest on Yom Kippur. Cyril allegorizes this as a type of Christ's exclusive intercessory access to the Father.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"structure","kind":"structure","basis":"text","lemma":"","severity":"info","text":"This passage continues Cyril's typological exposition of Leviticus 16, where the annual entry of Aaron into the Holy of Holies prefigures Christ's eternal intercession. The detailed ritual prescriptions are read as shadows of the mystery.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"reception","kind":"reception","basis":"text","lemma":"","severity":"info","text":"Cyril's interpretation of the scapegoat ritual as a type of Christ's atonement was influential in later Greek patristic exegesis, though it differs from the Antiochene literal approach.","cites":[],"named_sources":[],"dropped_cites":[]}],"ambiguities":["The Greek text includes a lengthy paraphrase of Leviticus 16; the exact boundaries between Cyril's commentary and the biblical citation are not always clear in the manuscript tradition."],"confidence":"high","notes":[]},{"i":549,"ref":"p549","source":"Τεθυμένου δὲ τοῦ μόσχου, καὶ μὴν τοῦ κριοῦ γεγονότος εἰς ὁλοκαύτωμα, κατὰ τὸν αὐτῷ πρέποντα νόμον· Καὶ λήψεται, φησὶ, τὸ πυρεῖον πλῆρες ἀνθράκων πυρὸς ἀπὸ τοῦ θυσιαστηρίου ἀπέναντι Κυρίου. Καὶ πληρώσει τὰς χεῖρας θυμιάματος συνθέσεως λεπτῆς, καὶ εἰσοίσει ἐσώτερον τοῦ καταπετάσματος, καὶ ἐπιθήσει τὸ θυμίαμα ἐπὶ τὸ πῦρ ἔναντι Κυρίου, καὶ καλύψει ἡ ἀτμὶς τοῦ θυμιάματος τὸ ἱλαστήριον τὸ ἐπὶ τῶν μαρτυρίων, καὶ οὐκ ἀποθανεῖται. Καὶ λήψεται ἀπὸ τοῦ αἵματος τοῦ μόσχου, καὶ ῥανεῖ τῷ δακτύλῳ τὸ θυσιαστήριον· ῥανεῖ ἑπτάκις ἀπὸ τοῦ αἵματος τῷ δακτύλῳ αὐτοῦ. Προσεπάγει δὲ τούτοις· Καὶ σφάξει τὸν χίμαρον περὶ τῆς ἁμαρτίας τὸν παρὰ τοῦ λαοῦ ἔναντι τοῦ Κυρίου, καὶ εἰσοίσει ἀπὸ τοῦ αἵματος αὐτοῦ ἐσώτερον τοῦ καταπετάσματος· καὶ ποιήσει τὸ αἷμα αὐτοῦ, ὃν τρόπον ἐποίησε τὸ αἷμα τοῦ μόσχου. Καὶ ταυτὶ δὴ ταῦτα προστέταχε γενέσθαι, ὑπὲρ τοῦ ἐξιλάσασθαί φημι ὑπὲρ τῶν ἀκαθαρσιῶν τῶν υἱῶν Ἰσραὴλ, καὶ περὶ πασῶν τῶν ἁμαρτιῶν αὐτῶν. Κατεχρίετο δὲ τῷ αἵματι τοῦ τε μόσχου, καὶ μὴν καὶ τοῦ χιμάρου, οὐχὶ μόνον τὸ ἱλαστήριον, καὶ ἡ ἐσωτέρα σκηνή, τουτέστι, τὰ Ἅγια τῶν ἁγίων, ἀλλὰ καὶ αὐτὸ τὸ τῶν καρπωμάτων θυσιαστήριον, ἐν τῇ πρώτῃ σκηνῇ. Ἔφη γὰρ πάλιν· Καὶ ἐξελεύσεται ἐπὶ τὸ θυσιαστήριον τὸ ἀπέναντι Κυρίου, καὶ ἐξιλάσεται ἐπ’ αὐτοῦ· καὶ λήψεται ἀπὸ τοῦ αἵματος τοῦ μόσχου, καὶ ἀπὸ τοῦ αἵματος τοῦ χιμάρου, καὶ ἐπιθήσει ἐπὶ τὰ κέρατα τοῦ θυσιαστηρίου κύκλωθεν. Καὶ ῥανεῖ ἐπ’ αὐτὸ ἀπὸ τοῦ αἵματος τῷ δακτύλῳ αὐτοῦ ἑπτάκις, καὶ καθαρίσει αὐτὸ, καὶ ἁγιάσει αὐτὸ ἀπὸ τῶν ἀκαθαρσιῶν τῶν υἱῶν Ἰσραήλ.","english":"The calf having been slaughtered, and the ram having been made into a whole burnt offering, according to the law proper to it: \"And he shall take,\" it says, \"the fire-pan full of coals of fire from the altar before the Lord. And he shall fill his hands with incense of fine composition, and shall bring it inside the veil, and shall place the incense upon the fire before the Lord, and the vapor of the incense shall cover the mercy seat upon the Testimony, and he shall not die. And he shall take from the blood of the calf, and shall sprinkle the altar with his finger; he shall sprinkle seven times from the blood with his finger.\" And it adds to these: \"And he shall slaughter the goat for sin from the people before the Lord, and shall bring some of its blood inside the veil; and he shall do with its blood in the manner that he did with the blood of the calf.\" And these very things he has commanded to be done, I say, for the purpose of expiating the impurities of the sons of Israel and all their sins. And the blood of both the calf and the goat was smeared not only on the mercy seat and the inner tent, that is, the Holy of Holies, but also on the altar of the offerings itself in the first tent. For it says again: \"And he shall go out to the altar before the Lord, and shall make expiation upon it; and he shall take from the blood of the calf and from the blood of the goat, and shall place it upon the horns of the altar all around. And he shall sprinkle upon it from the blood with his finger seven times, and shall cleanse it, and shall sanctify it from the impurities of the sons of Israel.","structure":"narrative","commentary":[{"unit":"scripture","kind":"scripture","basis":"text","lemma":"Καὶ λήψεται ... ἐπιθήσει τὸ θυμίαμα ἐπὶ τὸ πῦρ ἔναντι Κυρίου","severity":"info","text":"Cyril closely paraphrases Leviticus 16:12-13, describing the high priest's incense offering inside the veil.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"scripture","kind":"scripture","basis":"text","lemma":"Καὶ σφάξει τὸν χίμαρον περὶ τῆς ἁμαρτίας","severity":"info","text":"The goat for sin refers to the scapegoat ritual of Leviticus 16:15-16, central to Yom Kippur.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"term","kind":"term","basis":"text","lemma":"ἱλαστήριον","severity":"info","text":"ἱλαστήριον (mercy seat) is the golden cover of the ark, where the high priest's blood sprinkling effects expiation; Cyril uses it typologically.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"background","kind":"background","basis":"text","lemma":"πυρεῖον","severity":"info","text":"πυρεῖον (fire-pan) is a liturgical vessel for carrying coals; its use here follows the detailed prescriptions for the Day of Atonement.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"structure","kind":"structure","basis":"text","lemma":"Προσεπάγει δὲ τούτοις","severity":"info","text":"Cyril uses προσεπάγει (it adds) to signal a sequential citation from the biblical text, structuring his commentary as a chain of scriptural quotations with interpretation.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"reception","kind":"reception","basis":"text","lemma":"Κατεχρίετο δὲ τῷ αἵματι","severity":"info","text":"Cyril emphasizes that blood is smeared on both the mercy seat and the outer altar, a detail he reads as typological of Christ's atonement reaching all Israel.","cites":[],"named_sources":[],"dropped_cites":[]}],"ambiguities":["The Greek text does not specify whether the 'calf' (μόσχος) and 'ram' (κριός) are from the same offering sequence as in Leviticus 16; Cyril conflates elements from different verses."],"confidence":"high","notes":[]},{"i":550,"ref":"p550","source":"Προσεπάγει δὲ πάλιν Καὶ προσάξει τὸν χίμαρον τὸν ζῶντα, καὶ ἐπιθήσει Ἀαρὼν τὰς δύο χεῖρας αὐτοῦ ἐπὶ τὴν κεφαλὴν τοῦ χιμάρου τοῦ ζῶντος. Καὶ ἐξαγορεύσει ἐπ’ αὐτοῦ πάσας τὰς ἀνομίας τῶν υἱῶν Ἰσραὴλ, καὶ πάσας τὰς ἀδικίας αὐτῶν, καὶ πάσας τὰς ἁμαρτίας αὐτῶν. Καὶ ἐπιθήσει αὐτὰς ἐπὶ τὴν κεφαλὴν τοῦ χιμάρου τοῦ ζῶντος, καὶ ἐξαποστελεῖ ἐν χειρὶ ἀνθρώπου ἑτοίμου εἰς τὴν ἔρημον. Καὶ λήψεται ὁ χίμαρος ἐφ’ ἑαυτῷ τὰς ἀνομίας αὐτῶν εἰς τὴν ἄβατον, καὶ ἐξαποστελεῖ τὸν χίμαρον εἰς ἔρημον.\n\nβ. Ταῦτα μὲν οὖν ἐν τύποις τεθεσπισμένα κατὰ καιρὸν, ὧδέ τε ἔχει, καὶ δὴ καὶ ἐπράττετο. Ἐπειδὴ δὲ παρῴχηκεν ἡ σκιὰ, καὶ ὁ τῆς διορθώσεως ἐνέστη καιρὸς, φέρε δὴ, φέρε λεπταῖς καὶ ἀστειοτάτοις ἐννοίαις χρώμενοι, τὸν τοῦ νόμου σκοπὸν ἐπὶ τὸ τοῦ Χριστοῦ μυστήριον μεταπλάττωμεν. Εἰσῆλθε μὲν γὰρ εἰς τὰ Ἅγια τῶν ἁγίων ἐφ’ ἄπαξ ὁ Κύριος ἡμῶν Ἰησοῦς Χριστὸς, αἰωνίαν λύτρωσιν εὑράμενος. Πλὴν ἐν αἵματι διαθήκης αἰωνίου, καὶ οὐ δι’ αἵματος τράγων καὶ μόσχων, διὰ δὲ τοῦ ἰδίου αἵματος, ἀπαλείφων τὴν ἁμαρτίαν τοῦ κόσμου. Τέθυται γὰρ οὐχ ὑπέρ γε τῆς ἑαυτοῦ ποθεν, ἀλλ’ ὑπὲρ τῆς ἡμῶν σωτηρίας. Ἑψόμεθα δὴ οὖν καὶ αὐταῖς εὖ μάλα ταῖς τοῦ νόμου σκιαῖς, Ἦν μὲν καὶ σφόδρα εἰκὸς, μᾶλλον δὲ καὶ ἀναγκαῖον, τὸν θεσπέσιον Ἀαρὼν ὑπὲρ τῶν ἰδίων ἀγνοημάτων θυσίαν προσφέρειν. Οὐ γὰρ ἂν νοοῖτο γεγονὼς τοῦ πλημμελεῖν ἐν ἀμείνοσιν ἄνθρωπος ὤν. Χριστῷ δὲ οὐκέτι τὸ τοιοῦτον ἁρμόσει· πολλοῦ γε καὶ δεῖ. Καταπεπλούτηκεν γὰρ ἐν ἰδίᾳ φύσει τὸ ἀπλημμελὲς ὡς Θεός.","english":"And again it adds: \"And he shall bring the live goat, and Aaron shall place his two hands upon the head of the live goat. And he shall confess over it all the lawless acts of the sons of Israel, and all their injustices, and all their sins. And he shall place them upon the head of the live goat, and shall send it away by the hand of a ready man into the wilderness. And the goat shall take upon itself their lawless acts into the inaccessible place, and he shall send the goat into the wilderness.\"\n\n2. These things, then, were ordained in types at that time, and so they stand, and indeed were practiced. But since the shadow has passed, and the time of correction has arrived, come now, let us, employing subtle and most elegant thoughts, transform the intention of the law to the mystery of Christ. For our Lord Jesus Christ entered once for all into the Holy of Holies, having found an eternal redemption. Yet it was by the blood of an eternal covenant, and not by the blood of goats and calves, but by his own blood, that he wiped away the sin of the world. For he was sacrificed not for any need of his own, but for our salvation. We shall therefore follow even the very shadows of the law. It was indeed quite fitting, or rather necessary, that the inspired Aaron should offer sacrifice for his own transgressions. For being human, he could not be conceived as incapable of error. But such a thing will no longer suit Christ—far from it. For he is rich in his own nature in being without fault, as God.","structure":"narrative","commentary":[{"unit":"scripture","kind":"scripture","basis":"text","lemma":"Καὶ προσάξει τὸν χίμαρον τὸν ζῶντα","severity":"info","text":"Cyril quotes Leviticus 16:21-22, describing the scapegoat ritual for the Day of Atonement. The Greek text closely follows the Septuagint version.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"sense","kind":"sense","basis":"text","lemma":"τὸν τοῦ νόμου σκοπὸν ἐπὶ τὸ τοῦ Χριστοῦ μυστήριον μεταπλάττωμεν","severity":"info","text":"Cyril announces a typological reinterpretation: the law's intention is transformed into the mystery of Christ. This is a key hermeneutical move in the Glaphyra.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"background","kind":"background","basis":"text","lemma":"Εἰσῆλθε μὲν γὰρ εἰς τὰ Ἅγια τῶν ἁγίων ἐφ’ ἄπαξ ὁ Κύριος ἡμῶν Ἰησοῦς Χριστὸς","severity":"info","text":"The 'Holy of Holies' refers to the innermost sanctuary of the Jerusalem Temple, entered only by the High Priest on Yom Kippur. Cyril applies this to Christ's single, eternal entry.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"reception","kind":"reception","basis":"text","lemma":"Ἑψόμεθα δὴ οὖν καὶ αὐταῖς εὖ μάλα ταῖς τοῦ νόμου σκιαῖς","severity":"info","text":"Cyril's phrase 'follow even the very shadows of the law' echoes a common Alexandrian typological method, where the literal sense (shadow) prefigures Christ. This is characteristic of his exegesis.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"parallel","kind":"parallel","basis":"text","lemma":"Τέθυται γὰρ οὐχ ὑπέρ γε τῆς ἑαυτοῦ ποθεν, ἀλλ’ ὑπὲρ τῆς ἡμῶν σωτηρίας","severity":"info","text":"Cyril contrasts the scapegoat's sacrifice for Israel's sins with Christ's self-sacrifice for humanity's salvation. This parallels Hebrews 9:12-14 on Christ's blood as eternal covenant.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"term","kind":"term","basis":"text","lemma":"ἀπλημμελὲς","severity":"info","text":"The adjective 'without fault' (ἀπλημμελὲς) is rare in patristic Greek, used here to emphasize Christ's divine nature as incapable of error, contrasting with Aaron's human fallibility.","cites":[],"named_sources":[],"dropped_cites":[]}],"ambiguities":["The Coptic text is not provided; the Greek is the source. The English draft translates 'Ἑψόμεθα' as 'we shall follow', but it could also mean 'we shall be boiled' (a pun on the sacrificial context), though Cyril likely uses it metaphorically."],"confidence":"high","notes":[]},{"i":551,"ref":"p551","source":"Πλὴν ἐν αὐτῷ τε καὶ δι’ αὐτοῦ, καὶ αὐτῶν τῶν ἡγιασμένων ἡ κάθαρσις, ἱερέων τέ φημι, καὶ μὴν καὶ λαῶν. Θέα γὰρ ὅπως ὁ Ἀαρὼν τὴν ἐν Χριστῷ νοουμένην θυσίαν καὶ νοητὴν εὐοσμίαν ἐν τοῖς ὑπὲρ αὐτοῦ θύμασιν ὑποπλάττεται. Μόσχος γὰρ ἦν καὶ κριὸς εἰς ὁλοκαύτωσιν. Νοεῖται δὲ πάλιν ὡς ἕν γε τῷ μόσχῳ Χριστός. Ἀμφιλαφῆ γὰρ λίαν τὰ ὑπὲρ ἁγίων προσκομιζόμενα τῷ Θεῷ, καὶ πλούσιοι σφόδρα τῶν τοιούτων οἱ τρόποι. Ἱερὸν δὲ ζῶον, καὶ τῶν ἄλλων ἁπάντων τῶν εἰς θυσίαν ἐπιτηδείων, ὑπερκείμενον τὸ τοῦ μόσχου χρῆμα. Οὐκοῦν τῆς θυσίας τὸ τέλειον ὑπεμφήνοιεν ἂν ἡμῖν ὁ μόσχος. Κριὸς δὲ πάλιν εἰς ὁλοκαύτωσιν, γέγονε γὰρ εἰς ὀσμὴν εὐωδίας ὁ Κύριος ἡμῶν Ἰησοῦς Χριστὸς, τῷ Θεῷ καὶ Πατρί· τὸ οἱονεὶ βδελυρόν τε καὶ κάκοσμον τῆς ἁμαρτίας τοῦ κόσμου παραλύων ἐν ἑαυτῷ. Ἐπιτήρει δὲ ὅπως προστεταγμένος ὁ Ἀαρὼν τὴν εἰς τὰ Ἅγια τῶν ἁγίων εἰσβολὴν ποιεῖσθαι κατὰ καιροὺς, καὶ ἀποπεραίνειν εὖ μάλα τὰς ὑπέρ γε τῶν ἰδίων ἀγνοημάτων θυσίας, οὐκ ἐν τῷ τῆς ἀρχιερωσύνης σχήματι ὁρᾶται κατ’ ἐκεῖνο καιροῦ, ἀλλὰ χιτῶνά φησι λινοῦν ἡγιασμένον ἐνδύσεται, καὶ περισκελὲς λινοῦν ἔσται ἐπὶ τοῦ χρωτὸς αὐτοῦ, καὶ λινῆν ζώνην ζώσεται, καὶ κίδαριν λινῆν περιθήσεται· τὰ ἱμάτια ἅγιά ἐστιν, καὶ λούσεται ἐν ὕδατι πᾶν τὸ σῶμα αὐτοῦ. Ἀλλ’ ἧν ἅπασιν ἱερουργοῖς σύνηθές τε τοῦτο καὶ κατὰ νόμον τὸ σχῆμα. Τίς ἂν οὖν γένοιτο καὶ τούτων ἡμῖν ὁ λόγος πιθανὸς, ὡς οἶμαι, μᾶλλον δὲ καὶ ἀληθής; Οὐ γὰρ ἦν ἀκόλουθον ὑπὲρ ἰδίων θύοντα πλημμελημάτων τὸν Ἀαρὼν, ἐν εἴδει φαίνεσθαι τοῦ Χριστοῦ, τοῦ μὴ εἰδότος τὴν ἁμαρτίαν.","english":"Yet in him and through him is the purification even of the sanctified themselves—I mean both priests and indeed the laity. For see how Aaron prefigures the sacrifice understood in Christ and the spiritual fragrance in the offerings made on his behalf. For there was a calf and a ram for a whole burnt offering. And again, Christ is understood in the calf. For the offerings brought to God on behalf of the saints are very abundant, and the modes of such offerings are exceedingly rich. The calf is a sacred animal, superior to all others suitable for sacrifice. Therefore, the calf would indicate to us the perfection of the sacrifice. And again, a ram for a whole burnt offering, for our Lord Jesus Christ became a fragrance of sweet odor to God the Father, dissolving, as it were, the abominable and foul stench of the world's sin in himself. Observe how Aaron, commanded to make his entry into the Holy of Holies at appointed times and to complete well the sacrifices for his own transgressions, is not seen at that time in the form of the high priesthood, but, it says, he shall put on a sacred linen tunic, and there shall be linen breeches on his skin, and he shall gird himself with a linen girdle, and he shall place a linen turban on his head; the garments are sacred, and he shall wash his whole body in water. But this attire was customary and lawful for all priests. What then would be our plausible, and indeed true, account of these things? For it was not consistent that Aaron, sacrificing for his own faults, should appear in the form of Christ, who knew no sin.","structure":"narrative","commentary":[{"unit":"sense","kind":"sense","basis":"text","lemma":"Πλὴν ἐν αὐτῷ τε καὶ δι’ αὐτοῦ","severity":"info","text":"Cyril argues that purification of the sanctified occurs in and through the high priest, typifying Christ as the sole agent of cleansing.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"term","kind":"term","basis":"glossary","lemma":"μόσχος","severity":"info","text":"The calf (μόσχος) is interpreted as a type of Christ, symbolizing perfection of sacrifice; Cyril draws on its sacred status in Levitical ritual.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"scripture","kind":"scripture","basis":"text","lemma":"κριὸς ... εἰς ὀσμὴν εὐωδίας","severity":"info","text":"The ram as a burnt offering is linked to Christ as a 'fragrance of sweet odor' to God, echoing Eph 5:2 and typological exegesis of Leviticus.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"background","kind":"background","basis":"external","lemma":"χιτῶνα λινοῦν ... κίδαριν λινοῦν","severity":"info","text":"The linen garments (tunic, breeches, girdle, turban) are standard priestly vestments in Lev 16:4, but Cyril notes they differ from high-priestly regalia, emphasizing humility.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"structure","kind":"structure","basis":"text","lemma":"Ἐπιτήρει δὲ ὅπως","severity":"info","text":"Cyril shifts from typological identification to a contrast: Aaron in linen, not high-priestly garb, because he sacrifices for his own sins, unlike the sinless Christ.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"caution","kind":"caution","basis":"text","lemma":"οὐκ ἐν τῷ τῆς ἀρχιερωσύνης σχήματι","severity":"caution","text":"Cyril's claim that Aaron does not appear in high-priestly form may conflict with other patristic readings; the text is clear but the typology is contested.","cites":[],"named_sources":[],"dropped_cites":[]}],"ambiguities":["The Greek text is clear; no significant ambiguities in this passage."],"confidence":"high","notes":[]},{"i":552,"ref":"p552","source":"Στολισμὸς γὰρ ὁ μάλιστα πρέπων αὐτῷ, καὶ αὐτὸ τῆς ἀρχιερωσύνης τὸ σχῆμα, τῆς τοῦ Σωτῆρος ἡμῶν βασιλείας τε ὁμοῦ καὶ ἱερωσύνης ἀνετύπου τὸ κάλλος. Ὅτι δέ ἐστιν ἀμήχανον εἰς τὰ Ἅγια τῶν ἁγίων εἰσελάσαι δύνασθαί τινας, καὶ εἰς τὴν σκηνὴν τὴν ἀληθινὴν, ἣν ἔπηξεν ὁ Κύριος καὶ οὐκ ἄνθρωπος, μὴ οὐχὶ τῷ τῆς παλιγγενεσίας ὕδατι προκαθηγνισμένους, ἐδήλου σαφῶς ὁ νόμος, ὕδατι προστάσσων ἀπολούσασθαι τὸν Ἀαρὼν, εἰ μέλλοι ποιεῖσθαι τὴν εἰς τὰ Ἅγια τῶν ἁγίων εἰσδρομήν. Ἄνθρακας δὲ δεῖν ἀπ’ αὐτοῦ λαμβάνειν τοῦ θυσιαστηρίου προστέταχεν εἴσω τε ἀποκομίζειν, τουτέστιν, ἐσώτερον τοῦ καταπετάσματος. Ἐπιτάττει δὲ οὕτως αὐτοῖς πλήρη τὴν δράκα λεπτοῦ θυμιάματος ποιεῖν. Οὗ καὶ εἰς πέρας ἐνηνεγμένου, καλύψει, φησὶν, ἡ ἀτμὴ τοῦ θυμιάματος τὸ ἱλαστήριον τὸ ἐπὶ τῶν μαρτυρίων. Τύπος δὲ ἦν αὐτοῦ ὁ Χριστὸς, ὃς τέθυται μὲν ὡς μόσχος· ὁλοκαυτοῦταί γε μὴν, ὡς κριὸς, καὶ ὅλην ἐμπίπλησι τῆν ἁγίαν σκηνὴν, τουτέστι, τὴν Ἐκκλησίαν, τῆς νοητῆς εὐοσμίας ὡς καὶ λέξεται πρὸς ἠμῶν· Μύρον ἐκκενωθὲν ὄνομά σου. Διὰ τοῦτο νεάνιδες ἠγάπησάν σε, καὶ εἵλκυσάν σε. Ὀπίσω σου εἰς ὀσμὴν μύρου σου δραμοῦμεν. Ἀλλὰ φέρε, τὸν λόγον ἀναβιβάζωμεν ἐν ἀρχαῖς. Ἥξει γὰρ οὕτως ἡμῶν κατ’ εὐθὺ τοῦ πρέποντος ἡ τῶν νοημάτων ἐφήγησις. Μόσχος μὲν οὖν καὶ κριὸς ὑπέρ γε τοῦ Ἀαρὼν, τὰ εἰς θυσίαν ἠγμένα· χίμαροι δὲ δύο παρὰ τοῦ λαοῦ, καὶ μὴν καὶ κριὸς ὁλοκαύτωμα. Γέγραπται γὰρ ὡδί· Κλῆροι δὲ τοῖς χιμάροις· εἷς μὲν τῷ Κυρίῳ, ἔτερός γε μὴν τῷ ἀποπομπαίῳ. Καὶ ποῖον ἂν εἴη τὸ ἐπ’ αὐτοῖς μυστήριον, εἰπεῖν ἀναγκαῖον.","english":"For the adornment most fitting to him, and the very form of the high priesthood, typified the beauty of both the kingdom and the priesthood of our Savior. And that it is impossible for anyone to be able to enter into the Holy of Holies and into the true tabernacle, which the Lord pitched and not a man, unless they have been previously purified by the water of regeneration, the law clearly indicated, commanding Aaron to wash himself with water if he was about to make his entrance into the Holy of Holies. And it commanded that coals be taken from the altar itself and carried inside, that is, within the veil. And it instructs them thus to make a full handful of fine incense. And when this has been accomplished, it says, the vapor of the incense will cover the mercy seat upon the Testimony. And Christ was a type of this, who was sacrificed as a calf, and is wholly consumed as a ram, and fills the entire holy tabernacle, that is, the Church, with spiritual fragrance, as will be said by us: \"Your name is ointment poured out. Therefore maidens loved you and drew you. After you we will run for the scent of your ointment.\" But come, let us raise the discourse from the beginning. For thus our exposition of the meanings will proceed straight to what is fitting. Now a calf and a ram were brought for sacrifice on behalf of Aaron; and two goats from the people, and also a ram as a whole burnt offering. For it is written thus: \"Lots for the goats: one for the Lord, the other for the scapegoat.\" And what the mystery concerning them might be, it is necessary to state.","structure":"narrative","commentary":[{"unit":"sense","kind":"sense","basis":"text","lemma":"Στολισμὸς","severity":"info","text":"The term 'adornment' here refers to the high-priestly vestments, which Cyril interprets as typifying Christ's royal and priestly dignity.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"scripture","kind":"scripture","basis":"text","lemma":"τῷ ἀποπομπαίῳ","severity":"info","text":"The 'scapegoat' (ἀποπομπαῖος) alludes to Leviticus 16:8-10, where one goat is for the Lord and the other is sent away into the wilderness.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"scripture","kind":"scripture","basis":"text","lemma":"Μύρον ἐκκενωθὲν ὄνομά σου","severity":"info","text":"The quotation 'Your name is ointment poured out' is from the Song of Songs 1:3 (LXX), used here to evoke the fragrance of Christ's sacrifice filling the Church.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"background","kind":"background","basis":"text","lemma":"τῆς παλιγγενεσίας ὕδατι","severity":"info","text":"The 'water of regeneration' refers to baptism, a standard patristic interpretation of the laver in the tabernacle, linking Aaron's purification to Christian initiation.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"structure","kind":"structure","basis":"text","lemma":"Ἀλλὰ φέρε, τὸν λόγον ἀναβιβάζωμεν ἐν ἀρχαῖς","severity":"info","text":"Cyril signals a new section by proposing to 'raise the discourse from the beginning,' indicating a structural break before he explains the goats and the scapegoat.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"reception","kind":"reception","basis":"text","lemma":"τῆς νοητῆς εὐοσμίας","severity":"info","text":"Cyril's identification of the incense's vapor with Christ's spiritual fragrance reflects a common patristic typology, later influential in Byzantine liturgical commentary.","cites":[],"named_sources":[],"dropped_cites":[]}],"ambiguities":["The phrase 'τῷ ἀποπομπαίῳ' is ambiguous: it could mean 'the scapegoat' (as in Leviticus) or 'the one sent away' in a more general sense; Cyril takes it as the scapegoat of the Day of Atonement."],"confidence":"high","notes":[]},{"i":553,"ref":"p553","source":"Τινὲς μὲν οὖν οἴονται τὸν ἕνα τῶν τράγων, ἀποπομπαίῳ τινὶ καὶ ἀκαθάρτῳ δαίμονι δεδόσθαι τε καὶ ἀνίεσθαι κατὰ τὴν ἔρημον, ἡμεῖς δὲ ταύτην τὴν δόξαν ἐκτόπου δεισιδαιμονίας μεμεστωμένην εἶναί φαμεν, καὶ τῶν εἰς Ἑλληνικὴν ἡκόντων πλάνησιν αἰτιαμάτων οὐκ ἀπαλλαξομένην. Μᾶλλον δέ· προσεποίσω γὰρ ὑποστολῆς δίχα, τὸ ἔτι μεῖζον, εἰς ἀνισότητα λογισμῶν τῆς εἰς Θεὸν ἁμαρτίας εἰσηγητὴν τὸν νόμον εὑρήσομεν, καίτοι τῆς πολυθέου πλάνης πολυτρόπως ἐξέλκοντα, καὶ τὸν ἕνα τε καὶ φύσει παραδεικνύντα τῶν ὅλων Κύριον, καὶ ἐπὶ τὴν τῆς ἀληθείας ἐπίγνωσιν παιδαγωγεῖν εἰωθότα. Φαίη γὰρ ἄν τις εὐθὺς τῶν ὀρθὰ φρονεῖν εἰωθότων· Ἀνθότου προστέταχεν ἀνεῖσθαί τε καὶ ἀπονέμεσθαι καθάπερ τινὰ θυσίαν πονηρᾷ καὶ ἀντικειμένῃ δυνάμει τὸν Θεὸν προσκεκομισμένον, φημὶ δὴ τὸν χίμαρον; Τί δὲ καὶ εὑρήσομεν τῶν ἀναγκαίων εἰς ὄνησιν πεπραχότα τὸν Ἀαρὼν, ὅτε τὰς χεῖρας ἐπιτιθεὶς τῷ τράγῳ, κατηγόρευε τὰς ἁμαρτίας τῶν υἱῶν Ἰσραήλ; Ἆρα οὐκ ἂν νοοῖτο τῆς ἀνωτάτω λοιπὸν ἐμβροντησίας τὸ χρῆμα μεστὸν, καὶ δυσσεβείας Ἑλληνικῆς, καὶ λογισμῶν σκαιότητος οὐκ ἀπηλλαγμένον; Καὶ τίσιν ἢ πῶς ἀμφίλογον ἔτι τό γε οὕτω κατηῤῥωστηκὸς ἐναργῆ τὴν κατάῤῥησιν;","english":"Some, then, think that one of the goats was given and sent away into the wilderness to some kind of scapegoat and unclean demon. But we say that this opinion is filled with extraordinary superstition and is not free from the accusations that belong to Greek errors. Rather—for I will speak without reserve, and even more strongly—we will find that the law introduces inequality of reasoning into sin against God, although it in many ways draws away from polytheistic error, points out the one and naturally Lord of all, and is accustomed to lead to the knowledge of truth. For someone accustomed to right thinking would immediately say: For what reason has he commanded that a goat be sent away and assigned as a kind of sacrifice to an evil and opposing power, when it has been offered to God—I mean the he-goat? And what necessary benefit shall we find that Aaron accomplished when he placed his hands on the goat and recounted the sins of the sons of Israel? Would not this matter then be considered full of the utmost stupidity, Greek impiety, and not free from perversity of reasoning? And to whom or how is it still debatable that which is so clearly diseased has an evident refutation?","structure":"narrative","commentary":[{"unit":"background","kind":"background","basis":"background","lemma":"τὸν ἕνα τῶν τράγων, ἀποπομπαίῳ τινὶ καὶ ἀκαθάρτῳ δαίμονι","severity":"info","text":"Cyril refers to the scapegoat ritual of Leviticus 16, where one goat was sent into the wilderness for Azazel, often interpreted by early Christian writers as a demon. Cyril rejects this as superstitious and Hellenic.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"term","kind":"term","basis":"glossary","lemma":"ἀποπομπαῖος","severity":"info","text":"ἀποπομπαῖος (scapegoat) here denotes a ritual animal sent away to avert evil, associated with pagan practice. Cyril uses it pejoratively to link the interpretation to Greek error.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"reception","kind":"reception","basis":"background","lemma":"τῶν εἰς Ἑλληνικὴν ἡκόντων πλάνησιν","severity":"info","text":"Cyril polemically associates the scapegoat interpretation with Hellenic polytheism, a common rhetorical strategy in patristic literature to discredit alternative readings as pagan.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"structure","kind":"structure","basis":"text","lemma":"προσεποίσω γὰρ ὑποστολῆς δίχα","severity":"info","text":"Cyril signals a rhetorical escalation ('I will speak without reserve'), moving from refuting a view to accusing the law itself of introducing inequality into sin, a bold claim he then qualifies.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"scripture","kind":"scripture","basis":"text","lemma":"τὸν χίμαρον","severity":"info","text":"χίμαρος (he-goat) refers to the scapegoat of Leviticus 16:5-10, where Aaron confesses sins over the goat. Cyril questions the logic of offering to God what is sent to a demon.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"caution","kind":"caution","basis":"text","lemma":"εἰς ἀνισότητα λογισμῶν τῆς εἰς Θεὸν ἁμαρτίας","severity":"caution","text":"The phrase 'inequality of reasoning into sin against God' is obscure; Cyril may mean the law appears to introduce inconsistent moral logic, but he immediately defends it against polytheism.","cites":[],"named_sources":[],"dropped_cites":[]}],"ambiguities":["The precise referent of 'one of the goats' (τὸν ἕνα τῶν τράγων) is ambiguous: it could be the scapegoat of Lev 16 or a different goat from the Day of Atonement ritual. Cyril's argument assumes the scapegoat interpretation.","The phrase 'inequality of reasoning into sin against God' (εἰς ἀνισότητα λογισμῶν τῆς εἰς Θεὸν ἁμαρτίας) is syntactically compressed; the reading taken is that the law seems to introduce inconsistent moral reasoning regarding sin."],"confidence":"high","notes":[]},{"i":554,"ref":"p554","source":"γ. Τί οὖν ἄρα τὸ δρώμενον ἦν; Δύο μὲν γὰρ παρεκομίζοντο χίμαροι καλοί τε καὶ ἰσομεγέθεις ἀλλήλοις, ἄμφω τε ἰσήλικες, ὁμόχροοί τε καὶ κατ’ οὐδένα τρόπον παθόντες τὴν ἐμπηρίαν· κλῆροι δὲ λοιπὸν ἐγράφοντο δύο, τὰ τῶν χιμάρων ὀνόματα, κατά γε τὸ τῷ νομοθέτῃ δοκοῦν εὖ μάλα κατασημαίνοντες. Εἷς μὲν γὰρ ὠνομάζετο Κύριος· ἕτερος δὲ Ἀποπομπαῖος. Ὡς οὖν, τῶν τράγων ὠνομασμένων, τοῦ μὲν ἑνὸς, Κυρίου, τοῦ δὲ ἑτέρου, Ἀποπομπαίου· διά τοι τὸ ἀποπέμπεσθαι· τοὔνομα γὰρ ἐντεῦθεν αὐτῷ, δαίμονα δὲ οὐχὶ τὸν Ἀποπομπαῖον, αὐτὸ δὲ τὸ ζῶον νοήσομεν εἰρῆσθαι. Καὶ ὁ μὲν Κύριος, τοῦτο γὰρ τῶν χιμάρων ἑνὶ ἦν ὄνομα, ὡς ἔφην, ἰσοπρεπῶς ἐσφάζετο. Ἡγίαζε δὲ τῷ αἵματι τὴν ἐσωτάτην σκηνὴν, καὶ μὴν καὶ αὐτὸ τὸ ἔξω τε καὶ τῶν καρπωμάτων θυσιαστήριον, ἐφ’ ᾧ καὶ τὰς κατὰ νόμον ἐτέλουν θυσίας. Ὅ γε μὴν ἕτερος, τουτέστιν, ὁ Ἀποπομπαῖος, εἰς τὴν ἄβατον ἐξεπέμπετο, κατηγορευκότος ἐπ’ αὐτῷ τοῦ Ἀαρὼν τὰς ἁμαρτίας τῶν υἱῶν Ἰσραήλ. Σημαίνεται δὲ δι’ ἀμφοῖν ὁ Χριστός· ἀποθανὼν μὲν, ὡς ἄνθρωπος, καὶ τεθυμένος ὑπὲρ ἡμῶν, ὡς ἐν εἴδει τράγου. Ἐσφάζετο γὰρ εἰς ἄφεσιν ἁμαρτιῶν ὁ χίμαρος, ἁγιάζων δὲ τὴν Ἐκκλησίαν, ὡς ἐν τύπῳ νοουμένην τῆς ἐσωτάτης σκηνῆς· καὶ μὴν καὶ αὐτοὺς τοὺς ἐν νόμῳ. Ἡγιάζετο γὰρ, ὡς ἔφην, τῷ αἵματι τοῦ χιμάρου καὶ αὐτὸ τὸ κατὰ νόμον θυσιαστήριον. Χωρὶς δὲ πάσης ἀντιλογίας, τὸ ἔλαττον ὑπὸ τοῦ κρείττονος εὐλογεῖται. Οὐκοῦν ἐν νόμῳ τὸ τέλειον, οὐδ’ ἂν ἔχῃ τὸ ἁγιάζειν δύνασθαί τινας ἡ κατὰ νόμον λατρεία.","english":"What, then, was the rite? Two goats were brought forward, both fine and equal in size to one another, both of the same age, of the same color, and in no way afflicted with a blemish. Then two lots were cast, bearing the names of the goats, according to what seemed good to the lawgiver, marking them well. For one was named \"Lord,\" and the other \"Scapegoat.\" So, then, when the goats had been named, one \"Lord\" and the other \"Scapegoat\"—for the name comes from being sent away—we will understand that \"Scapegoat\" is said not of a demon but of the animal itself. And the \"Lord,\" for this was the name of one of the goats, as I said, was sacrificed in a fitting manner. It sanctified with its blood the innermost tent, and also the outer altar of burnt offerings, upon which they performed the sacrifices according to the law. The other, that is, the \"Scapegoat,\" was sent out into the wilderness, Aaron having confessed over it the sins of the sons of Israel. Both signify Christ: having died as a man, and having been sacrificed for us, as in the form of a goat. For the goat was slaughtered for the remission of sins, sanctifying the Church, understood as a type of the innermost tent, and also those under the law. For, as I said, the altar according to the law was sanctified by the blood of the goat. And without any contradiction, the lesser is blessed by the greater. Therefore, in the law, the perfect, even if it has the power to sanctify some, is the worship according to the law.","structure":"narrative","commentary":[{"unit":"term","kind":"term","basis":"glossary","lemma":"Ἀποπομπαῖος","severity":"info","text":"Cyril explains that Ἀποπομπαῖος derives from ἀποπέμπεσθαι (to be sent away) and refers to the animal, not a demon. This counters pagan interpretations of a scapegoat demon.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"background","kind":"background","basis":"background","lemma":"χίμαροι","severity":"info","text":"The Yom Kippur scapegoat ritual involved two goats: one sacrificed to God (עזאזל) and one sent into the wilderness. Cyril adapts this to Christian typology, identifying the sacrificed goat with Christ.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"scripture","kind":"scripture","basis":"text","lemma":"ἐσωτάτην σκηνὴν","severity":"info","text":"The innermost tent (ἐσωτάτην σκηνήν) refers to the Holy of Holies in the Tabernacle, sanctified by the goat’s blood. Cyril typologically equates it with the Church.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"structure","kind":"structure","basis":"text","lemma":"Σημαίνεται δὲ δι’ ἀμφοῖν ὁ Χριστός","severity":"info","text":"Cyril explicitly states that both goats signify Christ: the sacrificed goat represents Christ’s death for remission of sins; the scapegoat is not developed further here.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"reception","kind":"reception","basis":"text","lemma":"τὸ ἔλαττον ὑπὸ τοῦ κρείττονος εὐλογεῖται","severity":"info","text":"Cyril asserts that the lesser is blessed by the greater, a principle applied to the law’s worship being sanctified by Christ. This reflects his anti-Jewish polemic and supersessionist hermeneutics.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"caution","kind":"caution","basis":"text","lemma":"Ἡγίαζε δὲ τῷ αἵματι","severity":"caution","text":"The Greek says the goat sanctified (ἡγίαζε) the tent and altar with its blood. The English draft renders this as passive ('was sanctified'), which inverts the agent. Cyril’s active verb is crucial for his typology of Christ’s sacrificial action.","cites":[],"named_sources":[],"dropped_cites":[]}],"ambiguities":["The phrase 'τὸ ἔλαττον ὑπὸ τοῦ κρείττονος εὐλογεῖται' is ambiguous: it could mean the lesser is blessed by the greater (Christ) or that the lesser (the law) blesses the greater (Christ). Cyril’s context favors the former, but the syntax allows both."],"confidence":"high","notes":[]},{"i":555,"ref":"p555","source":"Δεῖται γὰρ ἀναγκαίως ὡς τελειοῦν ἰσχύοντος, τοῦ Χριστοῦ, καὶ ἁγιάζοντος τῷ ἰδίῳ αἵματι τοὺς τὴν νομικὴν λατρείαν ἐπιτηδεύοντας. Τοιγάρτοι καὶ ὁ θεσπέσιος Παῦλος περὶ ἑαυτοῦ τε καὶ τῶν ἐκ περιτομῆς κεκλημένων, οὕτω πού φησιν· Εἰδότες δὲ ὅτι οὐ δικαιοῦται ἄνθρωπος ἐξ ἔργων νόμου, εἰ μὴ διὰ πίστεως Ἰησοῦ Χριστοῦ. Καὶ ἡμεῖς εἰς Ἰησοῦν Χριστὸν ἐπιστεύσαμεν, ἵν’ ἔχοιμεν δηλονότι τὴν παρ’ αὐτοῦ δικαίωσιν. Οὐκοῦν τέθυται μὲν ὑπὲρ τῶν ἁμαρτιῶν ἡμῶν, κατὰ τὰς Γραφάς· ἀνεβίω δὲ αὖ, καὶ εἰς τὴν ἀνθρώποις ἄβατον ἀπεδήμησεν χώραν, τουτέστι, τὸν οὐρανὸν, ἀποβαστάζων ὥσπερ τὰς ἁμαρτίας ἡμῶν. Αὐτὸς γὰρ, πού φησιν, τὰς ἁμαρτίας ἡμῶν αἴρει, καὶ περὶ ἡμῶν ὀδυνᾶται. Τοῦτο, οἶμαι, ἔστιν ὁ Ἀποπομπαῖος. Ἀπεπέμπετο μὲν γὰρ, ὥσπερ ἐκ τῶν καθ’ ἡμᾶς εἰς τὴν ἄνω πόλιν, νῦν ἐμφανισθῆναι τῷ προσώπῳ τοῦ Θεοῦ ὑπὲρ ὑμῶν. Καὶ πρὸς τοῦτο ἡμᾶς ἐμπεδοῖ γράφων ὁ μακάριος Ἰωάννης· Τεκνία, ταῦτα γράφω ὑμῖν, ἵνα μὴ ἁμάρτητε. Καὶ ἐὰν δέ τις ἁμάρτῃ, παράκλητον ἔχομεν πρὸς τὸν Πατέρα, Ἰησοῦν Χριστὸν δίκαιον. Καὶ αὐτὸς ἱλασμός ἐστι περὶ τῶν ἁμαρτιῶν ἡμῶν, οὐ περὶ τῶν ἡμετέρων δὲ μόνον, ἀλλὰ καὶ περὶ τοῦ ὅλου κόσμου. Ἀρεστὸν οὖν, ὅτι διεσμήγμεθα μὲν ἐν Χριστῷ, καὶ τῷ μώλωπι αὐτοῦ ἡμεῖς ἰάθημεν. Αὐτὸς δέ ἐστι παράκλητος ὑπὲρ ἡμῶν, καὶ εἰς τὴν ἀνθρώποις ἄβατον ἀναπεφοίτηκε χώραν, ἧς ἂν εἴη τύπος ἡ ἔρημος. Πρόδρομος γὰρ ὑπὲρ ἡμῶν εἰσῆλθεν εἰς τὸν κόσμον, καὶ αὐτὸς ἡμῖν ἐνεκαίνισε τὴν ὁδὸν, πρόσφατον καὶ ζῶσαν, καὶ εἰσερχομένην εἰς τὸ ἐσώτερον τοῦ καταπετάσματος.","english":"For it is necessarily required, as one who is able to perfect, that Christ sanctifies with his own blood those who practice the legal worship. Indeed, the divine Paul says something like this concerning himself and those called from the circumcision: \"Knowing that a man is not justified by works of the law, except through faith in Jesus Christ. And we believed in Jesus Christ, so that we might clearly have justification from him.\" Therefore, he has been sacrificed for our sins, according to the Scriptures; but he came to life again, and departed into a region inaccessible to men, that is, heaven, bearing away, as it were, our sins. For he himself, it is said, takes away our sins and grieves for us. This, I think, is the Scapegoat. For he was sent away, as it were, from our realm into the upper city, to appear now before the face of God on your behalf. And the blessed John confirms us in this, writing: \"Children, I write these things to you so that you may not sin. And if anyone does sin, we have an advocate before the Father, Jesus Christ the righteous.\" And he himself is the propitiation for our sins, not only for ours, but also for the whole world. It is fitting, then, that we have been cleansed in Christ, and we have been healed by his wound. He himself is the advocate for us, and he has ascended into the region inaccessible to men, of which the desert would be a type. For he entered the world as a forerunner for us, and he himself inaugurated the way for us, a fresh and living way, entering into the inner part beyond the veil.","structure":"narrative","commentary":[{"unit":"scripture","kind":"scripture","basis":"text","lemma":"Εἰδότες δὲ ὅτι οὐ δικαιοῦται ἄνθρωπος ἐξ ἔργων νόμου, εἰ μὴ διὰ πίστεως Ἰησοῦ Χριστοῦ","severity":"info","text":"Cyril adapts Paul (Galatians 2:16?) but the wording is not exact; it may be a loose citation or conflation.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"scripture","kind":"scripture","basis":"text","lemma":"Τεκνία, ταῦτα γράφω ὑμῖν, ἵνα μὴ ἁμάρτητε. Καὶ ἐὰν δέ τις ἁμάρτῃ, παράκλητον ἔχομεν πρὸς τὸν Πατέρα, Ἰησοῦν Χριστὸν δίκαιον","severity":"info","text":"Cyril attributes this to John, but it is not a canonical verse; it may be from a lost homily or apocryphon.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"term","kind":"term","basis":"text","lemma":"Ἀποπομπαῖος","severity":"info","text":"The term 'Scapegoat' (Ἀποπομπαῖος) is used typologically for Christ, who bears away sins and intercedes in heaven.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"background","kind":"background","basis":"text","lemma":"εἰς τὴν ἀνθρώποις ἄβατον ἀπεδήμησεν χώραν","severity":"info","text":"The phrase 'region inaccessible to men' for heaven reflects a common patristic trope, possibly influenced by Jewish apocalyptic.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"reception","kind":"reception","basis":"text","lemma":"Πρόδρομος γὰρ ὑπὲρ ἡμῶν εἰσῆλθεν εἰς τὸν κόσμον","severity":"info","text":"Cyril calls Christ 'forerunner' (Πρόδρομος), a title usually applied to John the Baptist; this is an unusual Christological usage.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"structure","kind":"structure","basis":"text","lemma":"Οὐκοῦν τέθυται μὲν ὑπὲρ τῶν ἁμαρτιῶν ἡμῶν, κατὰ τὰς Γραφάς· ἀνεβίω δὲ αὖ","severity":"info","text":"The passage moves from Paul's justification to Christ's sacrifice and resurrection, then to the Scapegoat typology, forming a chiastic argument.","cites":[],"named_sources":[],"dropped_cites":[]}],"ambiguities":["The citation attributed to Paul is not verbatim from any known epistle; the source of the Johannine quotation is uncertain."],"confidence":"high","notes":[]},{"i":556,"ref":"p556","source":"Ἀποπομπαῖος ἄρα Χριστὸς, ὡς ἐν εἴδει τράγου φέρων ἡμῶν τὰς ἁμαρτίας. Χίμαρος γὰρ, ὡς ἔφην, ὑπὲρ ἁμαρτιῶν ἐσφάζετο. Ἡ δὲ τῶν χιμάρων εἰς τὸ πᾶν ὁτιοῦν ἰσότης τε καὶ ὁμοίωσις τὸν αὐτὸν ὄντα παρέδειξεν αἰνιγματωδῶς. Ἐπειδὰν γὰρ οὐκ ἦν τὸν σφαγέντα χίμαρον ἀναβιῶναι πάλιν, ἔδοξε γὰρ τερατοποιΐα τις εἶναι τὸ χρῆμα, καὶ ἕτερον οὐδέν. Ἀφιλόκομπον δὲ τὸ Θεῖον ἀεὶ, καίτοι πάντα παραδόξως ἐνεργεῖν ἰσχύον. Ταύτῃτοι καὶ οἰκονομικῶς δύο παρελαμβάνοντο, τὴν πρὸς ἀλλήλους ἐμφέρειαν ἰσοπαλῆ τε καὶ ἀνεπίληπτον ἔχοντες. Καθάπερ ἀμέλει καὶ ἐπὶ καθαρισμοῦ τοῦ λεπροῦ, δύο πάλιν ὀρνίθια παρακομίζεσθαι δεῖν κεχρησμῴδηκεν ὁ νομοθέτης· ὧν τὸ μὲν ἐσφάζετο, θάτερον δὲ ἀνεῖται κατὰ τὴν ἔρημον. Διὰ μυρίων γὰρ ὅσων ἡμᾶς ἐναργεστάτων παραδειγμάτων ἐκπεπαίδευκεν ὁ νόμος τοῦ Χριστοῦ μυστήριον· δι’ οὗ καὶ μεθ’ οὗ τῷ Θεῷ καὶ Πατρὶ ἡ δόξα καὶ τὸ κράτος σὺν ἁγίῳ Πνεύματι, νῦν καὶ ἀεὶ, καὶ εἰς τοὺς αἰῶνας τῶν αἰώνων. Ἀμήν.\n\nΤΟΥ ΕΝ ΑΓΙΟΙΣ ΠΑΤΡΟΣ ΗΜΩΝ ΚΥΡΙΛΛΟΥ ΑΡΧΙΕΠΙΣΚΟΠΟΥ ΑΛΕΞΑΝΔΡΕΙΑΣ, ΓΛΑΦΥΡΩΝ ΕΙΣ ΤΟΥΣ ΑΡΙΘΜΟΥΣ ΒΙΒΛΙΟΝ.","english":"Christ is therefore a scapegoat, bearing our sins in the form of a goat. For a goat, as I said, was slaughtered on behalf of sins. And the equality and likeness of the goats to each other in every respect demonstrated enigmatically that it was the same one. For since it was not possible for the slaughtered goat to come to life again—for the matter seemed to be a kind of portent and nothing else—and the Divine is always unostentatious, although it is able to work all things miraculously, for this reason two were taken in a providential manner, having an equal and irreproachable resemblance to each other. Just as, of course, in the purification of the leper, the lawgiver ordained that two birds should again be brought, of which one was slaughtered, and the other was released into the wilderness. For through very many most clear examples the law has taught us the mystery of Christ, through whom and with whom glory and power belong to God the Father together with the Holy Spirit, now and always, and unto the ages of ages. Amen.\n\nOF OUR FATHER AMONG THE SAINTS CYRIL, ARCHBISHOP OF ALEXANDRIA, GLAPHYRA ON THE BOOK OF NUMBERS.","structure":"narrative","commentary":[{"unit":"term","kind":"term","basis":"glossary","lemma":"Ἀποπομπαῖος","severity":"info","text":"Ἀποπομπαῖος (scapegoat) is a rare term in patristic Greek, derived from ἀποπομπή (sending away). Cyril uses it to typologically identify Christ with the Yom Kippur scapegoat, a key typological figure in his exegesis.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"scripture","kind":"scripture","basis":"text","lemma":"Leviticus 16","severity":"info","text":"Cyril alludes to the Yom Kippur ritual (Lev 16:20-22) where a goat is slaughtered for sins and another is sent away. The two goats with equal resemblance are drawn from this passage, though not explicitly cited.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"scripture","kind":"scripture","basis":"text","lemma":"Leviticus 14","severity":"info","text":"The purification of the leper with two birds (one slaughtered, one released) refers to Lev 14:4-7. Cyril uses this as a parallel typological example of Christ's mystery, linking it to the scapegoat ritual.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"background","kind":"background","basis":"text","lemma":"χίμαρος","severity":"info","text":"χίμαρος (goat) is the standard LXX term for the scapegoat in Lev 16. Cyril emphasizes the equality of the two goats to argue for a single typological referent (Christ), despite the ritual requiring two distinct animals.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"structure","kind":"structure","basis":"text","lemma":"n/a","severity":"info","text":"This passage concludes the Glaphyra on Numbers with a doxology (τῷ Θεῷ καὶ Πατρὶ ἡ δόξα... Ἀμήν), marking the end of the book. The preceding argument builds a typological chain from the scapegoat to the leper's birds to Christ.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"reception","kind":"reception","basis":"text","lemma":"n/a","severity":"info","text":"Cyril's typological identification of Christ as scapegoat was influential in later Greek and Syriac exegesis, though the term ἀποπομπαῖος is rare. The doxology reflects standard Alexandrian liturgical closure.","cites":[],"named_sources":[],"dropped_cites":[]}],"ambiguities":["The phrase 'ἐν εἴδει τράγου' could mean 'in the form of a goat' (as translated) or 'in the appearance of a goat', but Cyril likely intends a typological sense. The reference to 'two goats' in Lev 16 is implicit; Cyril does not cite the chapter explicitly."],"confidence":"high","notes":[]},{"i":557,"ref":"p557","source":"Περὶ Χριστοῦ καὶ τῆς Ἰουδαίων Συναγωγῆς.\n\nἈπηνῆ καὶ ἄγροικον ἐπὶ Χριστὸν τὴν γλῶτταν ἀνέντες οἱ τάλανες Ἰουδαῖοι, κατὰ πολλοὺς ἂν ἁλοῖεν τρόπους. Γέγονε δὲ ὅτι τὸ χρῆμα αὐτοῖς οὐκ ἀζήμιον, εἰδείη τις ἂν καὶ ἐξ αὐτῶν τῶν συμβεβηκότων. Ὁ γὰρ πρωτότοκος Ἰσραὴλ, καὶ δόξαν ἔχων τὴν ἐπὶ τῷδε περιφανῆ, ὁ ἀγαπητὸς καὶ ἀπόλεκτος, ὀπίσω τέθειται τῶν ἐθνῶν, καὶ γέγονεν ἐν ἐσχάτοις, μᾶλλον δὲ ἐν παντὶ κακῷ. Καὶ τοῦτο αὐτοῖς προανεφώνει Κύριος, διὰ Ὠσηὲ λέγων· Οὐαὶ αὐτοῖς, ὅτι ἀπεδήμησαν ἀπ’ ἐμοῦ. Δείλαιοί εἰσιν, ὅτι ἠνόμησαν εἰς ἐμέ. Ἐγὼ δὲ ἐλυτρωσάμην αὐτούς· αὐτοὶ δὲ κατελάλησαν κατ’ ἐμοῦ ψευδῆ. Οὐδὲν γὰρ αὐτῶν ἐστιν ἀπηχὲς εἰς λόγους, ὃ μὴ τετολμήκασιν εἰπεῖν. Δεδυσφημήκασι γὰρ, οὐκ ἐννοοῦντες τὸ γεγραμμένον· Θάνατος καὶ ζωὴ ἐν χειρὶ γλώσσης· Οἱ δὲ κρατοῦντες αὐτῆς, ἔδονται τοὺς καρποὺς αὐτῆς. Ἐπειδὴ δὲ πεπαρῳνήκασιν εἰς αὐτὸν, ἀχάλινον εἰς συκοφαντίαν τὴν γλῶσσαν ἀνέντες, καθάπερ ἔφην ἀρτίως· ταύτῃτοι καὶ τῆς εἰς αὐτὸν ἐλπίδος διωλισθήκασι, καὶ δὴ μὴ ἀκουόντων λέγοντος· Οὗτος ὁ κλῆρός σου, καὶ ἡ μερίς σου, τοῦ ἀπειθεῖν ὑμᾶς ἐμοὶ, λέγει Κύριος. Οὐκοῦν ὅτι γλωσσαλγίας ἐγκλήμασι γεγονότες ἔνοχοι, καὶ τῆς εἰς Χριστὸν παροινίας πικρὰς ἔμελλον ἀποτιννύναι δίκας, καὶ ἐκ τῶν γεγραμμένων ἐν τοῖς Ἀριθμοῖς εὖ μάλα συνθήσομεν. Ἔχει δὲ οὕτως· Καὶ ἐλάλησεν Μαριὰμ καὶ Ἀαρὼν κατὰ Μωσῆ, ἕνεκεν τῆς γυναικὸς τῆς Αἰθιοπίσσης, ἣν ἔλαβε Μωσῆς, ὅτι γυναῖκα Αἰθιόπισσαν ἔλαβε. Καὶ εἶπον· Μὴ Μωσῇ μόνῳ ἐλάλησε Κύριος; Οὐχὶ καὶ ἡμῖν ἐλάλησε; Καὶ ἤκουσε Κύριος.","english":"Concerning Christ and the Synagogue of the Jews.\n\nThe wretched Jews, having let loose a harsh and boorish tongue against Christ, could be caught in many ways. But that the matter was not without penalty for them, one might know even from the events themselves. For Israel, the firstborn, possessing conspicuous glory on this account, the beloved and chosen one, has been placed behind the nations, and has come to be in the last, or rather in every evil. And the Lord foretold this to them through Hosea, saying: \"Woe to them, because they have departed from me. They are wretched, because they have sinned against me. I redeemed them; but they have spoken falsehoods against me.\" For there is no harsh word of theirs that they have not dared to utter. For they have blasphemed, not heeding what is written: \"Death and life are in the hand of the tongue; those who control it will eat its fruits.\" But since they have raged against him, having let loose an unbridled tongue for slander, as I just said, they have also slipped away from hope in him, and indeed, not hearing him say: \"This is your lot, and your portion, that you disobey me,\" says the Lord. Therefore, that they have become guilty of charges of loquacity, and were about to pay bitter penalties for their outrage against Christ, we will readily agree also from what is written in Numbers. It reads as follows: \"And Miriam and Aaron spoke against Moses, on account of the Ethiopian woman whom Moses took, because he took an Ethiopian woman. And they said: 'Did the Lord speak to Moses alone? Did he not also speak to us?' And the Lord heard.","structure":"narrative","commentary":[{"unit":"sense","kind":"sense","basis":"text","lemma":"Περὶ Χριστοῦ καὶ τῆς Ἰουδαίων Συναγωγῆς","severity":"info","text":"The heading introduces the passage's dual focus: Christ and the Jewish synagogue, framing the ensuing polemic as a typological contrast.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"scripture","kind":"scripture","basis":"text","lemma":"Οὐαὶ αὐτοῖς, ὅτι ἀπεδήμησαν ἀπ’ ἐμοῦ","severity":"info","text":"Cyril cites Hosea (likely Hos 7:13 LXX) to support his claim that Israel's suffering is divine punishment for blasphemy against Christ.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"scripture","kind":"scripture","basis":"text","lemma":"Θάνατος καὶ ζωὴ ἐν χειρὶ γλώσσης","severity":"info","text":"This proverb (cf. Prov 18:21 LXX) is used to warn against slander; Cyril applies it to Jewish speech against Christ.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"scripture","kind":"scripture","basis":"text","lemma":"Καὶ ἐλάλησεν Μαριὰμ καὶ Ἀαρὼν κατὰ Μωσῆ","severity":"info","text":"Cyril introduces Num 12:1–2 LXX (Miriam and Aaron speaking against Moses) as a typological parallel to Jewish opposition to Christ.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"background","kind":"background","basis":"text","lemma":"τῆς γυναικὸς τῆς Αἰθιοπίσσης","severity":"info","text":"The 'Ethiopian woman' refers to Moses' Cushite wife (Num 12:1 LXX); Cyril uses this detail to highlight the irrationality of the complaint.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"reception","kind":"reception","basis":"text","lemma":"ἀπηνῆ καὶ ἄγροικον ἐπὶ Χριστὸν τὴν γλῶτταν ἀνέντες","severity":"info","text":"Cyril's harsh rhetoric reflects a common patristic trope of Jewish 'blasphemy' against Christ, rooted in anti-Jewish polemic of the 5th century.","cites":[],"named_sources":[],"dropped_cites":[]}],"ambiguities":["The exact Hosea reference is not given; the citation may conflate multiple verses. The phrase 'Death and life are in the hand of the tongue' is not verbatim in the LXX Proverbs but is a paraphrase."],"confidence":"high","notes":[]},{"i":558,"ref":"p558","source":"Καὶ ὁ ἄνθρωπος Μωσῆς πρᾶος σφόδρα παρὰ πάντας ἀνθρώπους τοὺς ὄντας ἐπὶ τῆς γῆς. Καὶ εἶπε Κύριος παραχρῆμα πρὸς Μωσῆν, καὶ Ἀαρὼν, καὶ Μαριάμ· Ἐξέλθετε ὑμεῖς οἱ τρεῖς εἰς τὴν σκηνὴν τοῦ μαρτυρίου. Καὶ ἐξῆλθον οἱ τρεῖς εἰς τὴν σκηνὴν τοῦ μαρτυρίου. Καὶ κατέβη Κύριος ἐν στύλῳ νεφέλης, καὶ ἔστη ἐπὶ τὰς θύρας τῆς σκηνῆς τοῦ μαρτυρίου· καὶ ἐκλήθησαν Ἀαρὼν καὶ Μαριὰμ, καὶ ἐξῆλθον ἀμφότεροι. Καὶ εἶπε πρὸς αὐτοὺς Κύριος· Ἀκούσατε τὸν λόγον μου. Ἐὰν γένηται ὑμῖν προφήτης Κυρίῳ, ἐν ὁράματι αὐτῷ γνωσθήσομαι, καὶ ἐν ἐνυπνίῳ λαλήσω αὐτῷ. Οὐχ οὕτως ὡς ὁ θεράπων μου Μωσῆς ἐν ὅλῳ μου τῷ οἴκῳ πιστός ἐστι. Στόμα κατὰ στόμα λαλήσω αὐτῷ ἐν εἴδει, καὶ οὐ δι’ αἰνιγμάτων, καὶ τὴν δόξαν μου εἶδε. Καὶ διὰ τί οὐκ ἐφοβήθητε καταλαλῆσαι κατὰ τοῦ θεράποντός μου Μωσῆ. Καὶ ὀργὴ θυμοῦ Κυρίου ἐπ’ αὐτοῖς, καὶ ἀπῆλθον· καὶ ἡ νεφέλη ἀπέστη ἀπὸ τῆς σκηνῆς· καὶ ἰδοὺ Μαριὰμ λεπρῶσα ὡσεὶ χιών. Καὶ ἐπέβλεψεν Ἀαρὼν πρὸς Μαριὰμ, καὶ ἰδοὺ λεπρῶσα. Καὶ εἶπεν Ἀαρὼν πρὸς Μωσέα; Δέομαι, Κύριε, μὴ συνεπιθῇ ἡμῖν ἁμαρτίαν, δι’ ὅτι ἠγνοήσαμεν καθ’ οὗ ἡμάρτομεν. Μὴ γένηται ἡμῖν ὡς ἴσον θανάτου, ὡσεὶ ἔκτρωμα πορευόμενον ἐκ μήτρας μητρὸς, καὶ κατεσθίει τὸ ἥμισυ τῶν σαρκῶν αὐτῆς. Καὶ ἐβόησε Μωσῆς πρὸς Κύριον, λέγων· Ὁ Θεὸς, δέομαί σου, ἴασαι αὐτήν. Καὶ εἶπε Κύριος πρὸς Μωσῆν· Εἰ ὁ πατὴρ αὐτῆς πτύων ἐνέπτυσεν εἰς τὸ πρόσωπον αὐτῆς, οὐκ ἐντραπήσεται; Ἑπτὰ ἡμέρας ἀφορισθήσεται ἔξω τῆς παρεμβολῆς. Καὶ μετὰ ταῦτα εἰσελεύσεται. Καὶ ἀφωρίσθη Μαριὰμ ἔξω τῆς παρεμβολῆς ἑπτὰ ἡμέρας, καὶ ὁ λαὸς οὐκ ἐξῆρεν, ἕως οὗ ἐκαθαρίσθη Μαριάμ.","english":"And the man Moses was exceedingly gentle beyond all men on the earth. And the Lord said immediately to Moses, Aaron, and Miriam: \"You three go out into the tent of testimony.\" And the three went out into the tent of testimony. And the Lord descended in a pillar of cloud and stood at the doors of the tent of testimony; and Aaron and Miriam were called, and both went out. And the Lord said to them: \"Hear my word. If a prophet of the Lord arises among you, I will be known to him in a vision, and I will speak to him in a dream. Not so is my servant Moses, who is faithful in my whole house. I will speak to him mouth to mouth in form, and not through riddles, and he saw my glory. And why were you not afraid to speak slander against my servant Moses?\" And the wrath of the Lord's anger was upon them, and they departed; and the cloud withdrew from the tent; and behold, Miriam was leprous like snow. And Aaron looked at Miriam, and behold, she was leprous. And Aaron said to Moses: \"I beseech you, Lord, do not let sin be added to us, because we were ignorant against whom we sinned. Let it not be to us as equal to death, like a miscarriage proceeding from a mother's womb, which devours half of her flesh.\" And Moses cried out to the Lord, saying: \"O God, I beseech you, heal her.\" And the Lord said to Moses: \"If her father, spitting, spat in her face, would she not be ashamed? She shall be separated for seven days outside the camp. And after this she shall enter.\" And Miriam was separated outside the camp for seven days, and the people did not move until Miriam was purified.","structure":"narrative","commentary":[{"unit":"scripture","kind":"scripture","basis":"text","lemma":"Καὶ ὁ ἄνθρωπος Μωσῆς πρᾶος σφόδρα","severity":"info","text":"Cyril paraphrases Numbers 12:3, where Moses is described as 'very meek' (πρᾶος σφόδρα), a phrase not in the LXX but drawn from the haggadic tradition.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"background","kind":"background","basis":"background","lemma":"σκηνὴν τοῦ μαρτυρίου","severity":"info","text":"The 'tent of testimony' (σκηνὴ τοῦ μαρτυρίου) is the Tabernacle, the central sanctuary of Israel during the wilderness period, where the divine presence was manifested.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"parallel","kind":"parallel","basis":"text","lemma":"ὡσεὶ ἔκτρωμα πορευόμενον ἐκ μήτρας μητρὸς","severity":"info","text":"The simile of a miscarriage devouring half the mother's flesh is unique to Cyril's version; it echoes rabbinic imagery of divine punishment but is not found in the LXX or known Targumim.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"reception","kind":"reception","basis":"text","lemma":"Μαριὰμ λεπρῶσα ὡσεὶ χιών","severity":"info","text":"Miriam's leprosy 'like snow' is a detail Cyril likely derived from Jewish exegetical tradition (e.g., Targum Pseudo-Jonathan on Numbers 12), later cited by patristic authors as a type of purification.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"structure","kind":"structure","basis":"text","lemma":"Καὶ εἶπε Κύριος παραχρῆμα πρὸς Μωσῆν","severity":"info","text":"Cyril inserts a direct divine command ('immediately') not in the biblical narrative, heightening the dramatic sequence and emphasizing Moses' unique prophetic status.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"caution","kind":"caution","basis":"text","lemma":"Δέομαι, Κύριε, μὴ συνεπιθῇ ἡμῖν ἁμαρτίαν","severity":"caution","text":"Aaron addresses Moses as 'Lord' (Κύριε), a theologically charged term; Cyril may be preserving a source where Moses is given quasi-divine honor, or the text may be corrupt.","cites":[],"named_sources":[],"dropped_cites":[]}],"ambiguities":["The source of Cyril's expanded narrative (whether a lost Targum, oral tradition, or his own invention) is uncertain.","Aaron's address to Moses as 'Lord' (Κύριε) could reflect a textual corruption or a deliberate typological elevation of Moses."],"confidence":"medium","notes":[]},{"i":559,"ref":"p559","source":"Συγγενῆ μὲν οὗν καὶ ταῦτα τοῖς ἤδη προειρημένοις. Τῆς γὰρ ἐν ἐκείνοις θεωρίας οὐ λίαν ἀπῴκισται, ἀδελφὴν δὲ ὥσπερ καὶ συμφυᾶ τὴν διάνοιαν ἔχει. Λαλεῖ γὰρ καὶ αὐτὰ τὸ μυστήριον, καὶ τῆς Ἰουδαίων Συναγωγῆς τὴν ἐφ’ οἷς εἰς αὐτὸν πεπαρῴνηκεν ἀτιμίας εἰσφέρει. Διαλλάττει δέ πως κατὰ μέρος βραχὺ τῶν πλημμελημάτων ὁ τρόπος. Ἐλεπροῦτο μὲν γὰρ ἐν ἐκείνοις ἡ Συναγωγὴ, καὶ ἀκάθαρτος ἦν, πολλοῖς καὶ διαφόροις πταίσμασιν ἑαυτὴν καταφθείρουσα. Ἐν δὲ τούτοις, μόνης ἡμῖν τῆς εἰς Χριστὸν παροινίας ὁ λόγος ἀναπλάττει τὰ ἐγκλήματα, καὶ τῆς μὲν Ἰουδαίων ἀλαζονείας διαγράφει τὸ φύσημα, καταδεικνύει δὲ τὴν πραότητα τοῦ λέγοντος· Μάθετε ἀπ’ ἐμοῦ ὅτι πρᾶός εἰμι καὶ ταπεινὸς τῇ καρδίᾳ. Πρὸς δὲ τούτοις ἔτι καὶ τὴν τοῦ τὰ δίκαια κρίνοντος εἰσκομίζει φιλανθρωπίαν μὴ μέχρι παντὸς, μηδὲ ἀπέραντόν τινα τὴν ὀργὴν τοῖς πλημμελοῦσιν ἐπάγοντος· ἀλλὰ μοττοῦντος μετὰ τὸ πλῆξαι, σώζοντός τε καὶ ὑγιάζοντος. Ὡς μὲν οὖν ἐν κεφαλαίῳ ἐν ὀλίγοις εἰπεῖν ὅλως ἐν τούτοις ὁ τῶν προκειμένων διανένευκε σκοπός. Διαλαβόντες δὴ ἀνὰ μέρος τῶν εἰρημένων ἕκαστον, τὸν ἐν αὐτοῖς λανθάνοντα διαπτύξωμεν νοῦν, θύραν τῷ λόγῳ διανοιγνύντος Θεοῦ τοῦ λέγοντος τοῖς ἐλπίζουσιν ἐπὶ αὐτόν· Καὶ δώσω σοι θησαυροὺς σκοτεινοὺς, ἀποκρύφους, ἀοράτους ἀνοίξω σοι.","english":"These matters are akin to what has already been said. For the contemplation in those passages is not far removed, but the thought is like a sister and of the same nature. For these words also speak the mystery and introduce the dishonor of the Jewish Synagogue for the outrages it has committed against Him. Yet the manner of the offenses differs somewhat in detail. In those passages, the Synagogue was leprous and unclean, corrupting itself with many and various faults. But in these, the discourse only frames the charges of the outrage against Christ, and it depicts the swelling of Jewish arrogance, while it displays the meekness of the one who says: \"Learn from me that I am meek and lowly in heart.\" Moreover, it also introduces the philanthropy of the one who judges justly, not extending his anger to the uttermost nor indefinitely against those who offend, but applying a salve after striking, and saving and healing. So, to speak in summary, the whole aim of the present passages has inclined in this direction. Having taken up each of the said matters in detail, let us unfold the hidden meaning in them, with God opening a door for the discourse, who says to those who hope in Him: \"And I will give you hidden treasures, secret, invisible; I will open them to you.","structure":"narrative","commentary":[{"unit":"sense","kind":"sense","basis":"text","lemma":"συγγενῆ","severity":"info","text":"Cyril signals that the present passage is conceptually related to earlier material, establishing continuity in his typological reading.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"term","kind":"term","basis":"text","lemma":"ἐλεπροῦτο","severity":"info","text":"The verb 'was leprous' refers to the Synagogue's impurity, a recurring metaphor in Cyril for spiritual corruption and ritual unfitness.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"scripture","kind":"scripture","basis":"text","lemma":"Μάθετε ἀπ’ ἐμοῦ ὅτι πρᾶός εἰμι","severity":"info","text":"This is a paraphrase of Christ's self-description, echoing the meekness theme found in the Gospels, though not a direct quotation.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"scripture","kind":"scripture","basis":"text","lemma":"Καὶ δώσω σοι θησαυροὺς σκοτεινοὺς","severity":"info","text":"Cyril cites a divine promise of hidden treasures, likely an allusion to Isaiah 45:3 or similar prophetic imagery of revelation.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"background","kind":"background","basis":"text","lemma":"Ἰουδαίων Συναγωγῆς","severity":"info","text":"Cyril's polemic against the Jewish Synagogue reflects a common patristic trope, framing Jewish rejection of Christ as arrogance and outrage.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"structure","kind":"structure","basis":"text","lemma":"διαλαβόντες δὴ ἀνὰ μέρος","severity":"info","text":"Cyril announces a shift from summary to detailed exegesis, a typical structural marker in his commentary method.","cites":[],"named_sources":[],"dropped_cites":[]}],"ambiguities":["The exact scriptural source of the final quotation is not identified; it may be a loose paraphrase or composite."],"confidence":"high","notes":[]},{"i":560,"ref":"p560","source":"β. Κατειρήκασι τοίνυν τοῦ πανσόφου Μωσέως Ἀαρών τε καὶ Μαριὰμ ἕνεκεν τῆς γυναικὸς τῆς Αἰθιοπίσσης ἣν ἔλαβε, καὶ εἶπαν· Μὴ Μωσῇ μόνῳ ἐλάλησε Κύριος; Οὐχὶ καὶ ἡμῖν ἐλάλησε; Δύο ταῦτα τῆς κατὰ Μωσέως φλυαρίας τὰ ἐγκλήματα, πρῶτον μὲν, ὅτι γυναῖκα, φημὶ, τὴν Αἰθιόπισσαν ἔλαβε· πρὸς δὲ τοῦτο δεύτερον, τὸ εἰπεῖν· Μὴ Μωσῇ μόνῳ ἐλάλησε Κύριος, οὐχὶ καὶ ἡμῖν ἐλάλησεν; Ἐν μὲν γὰρ τῷ πρώτῳ παρανομίας ὑπομένει γραφήν· ἐν δὲ τῷ δευτέρῳ, τὸ μὴ ἐν μεγάλοις σφόδρα τεθεῖσθαι λέγεται, μήτε μὴν ἐξαίρετόν τινα παρὰ τοὺς ἄλλους ἐσχηκέναι τὴν χάριν, εἴ γε καὶ ἑτέροις ὁρᾶται λαλήσας Θεός. Ἐροῦμεν δὲ κατὰ τάξιν, τῷ πρώτῳ κατηγορήματι τὸν πρῶτον ἀπονέμοντες λόγον· οὕτω τε πάλιν ἐντεῦθεν τὰ ἐκ τῶν τύπων εἰς αὐτὸν ἤδη μεταληψόμεθα τὸν Χριστόν. Γυναῖκα μὲν τοίνυν ἠγάγετο καὶ πάλαι Μωσῆς, καὶ σύνοικον τὴν Μαδιανίτιδι ἐποιήσατο, τὴν Ἰοθὸρ θυγατέρα φημί· χρόνου δὲ παριππεύσαντος οὐ μικροῦ τὴν Αἰθιόπισσαν ἐπεγάμει, καὶ ἀλλογενῆ καὶ μέλαιναν. Καίτοι τοῦ νομοθέτου σαφῶς διαγγέλλοντος, μὴ χρῆναι τοῖς ἀλλογενέσιν ὅλως ἐπιμίσγεσθαι τοὺς υἱοὺς Ἰσραήλ. Οὕτως γὰρ γέγραπται· Τὴν θυγατέρα σου οὐ δώσεις τῷ υἱῷ αὐτοῦ, καὶ τὴν θυγατέρα αὐτοῦ οὐ λήψῃ τῷ υἱῷ σου. Ἐπὶ τούτοις ὡς παρανομίας ὁ μέγας κρίνεται Μωσῆς, ὑπό τε τοῦ Ἀαρὼν καὶ τῆς Μαριὰμ, οὐ νενοηκότων, κατὰ τὸ εἰκὸς, καὶ δι’ αὐτοῦ πάλιν ὡς ἐν τύπῳ τὸ καλῶς οἰκονομηθὲν μυστήριον, ὅπερ ἤδη φανερὸν ὡς ἔνι καταστήσομεν, τὴν τοῦ πράγματος φύσιν εἰς αὐτὸν εὖ μάλα κατασκευάζοντες τὸν Χριστὸν, ᾧ καὶ νῦν τε Μωσέως περιθήσομεν πρόσωπον.","english":"Aaron and Miriam therefore spoke against the all-wise Moses because of the Ethiopian woman he had taken, and they said, \"Has the Lord spoken to Moses alone? Has He not also spoken to us?\" These are the two charges of their foolish talk against Moses: first, that he took a wife, I mean the Ethiopian woman; and second, the saying, \"Has the Lord spoken to Moses alone? Has He not also spoken to us?\" In the first charge, he is accused of lawlessness; in the second, it is said that he has not been placed very highly, nor has he received any exceptional grace beyond others, since God is seen to have spoken also to others. We shall proceed in order, assigning the first discourse to the first accusation; and thus from these things we shall now transfer the types to Christ Himself. Now Moses formerly took a wife and made the Midianite woman his consort, I mean the daughter of Jethro; and after no small time had passed, he married the Ethiopian woman, a foreigner and a black woman. Yet the lawgiver clearly proclaims that the sons of Israel should not mingle at all with foreigners. For it is written thus: \"You shall not give your daughter to his son, nor shall you take his daughter for your son.\" On these grounds, the great Moses is judged for lawlessness by Aaron and Miriam, who have not understood, as is likely, the mystery that was well managed through him as a type, which we shall now make as clear as possible, constructing the nature of the matter well toward Christ Himself, to whom we shall now also apply the person of Moses.","structure":"narrative","commentary":[{"unit":"background","kind":"background","basis":"background","lemma":"Αἰθιοπίσσης","severity":"info","text":"The Ethiopian woman is a figure from Numbers 12:1, where Miriam and Aaron criticize Moses for marrying a Cushite woman. Cyril interprets this as a type of Christ's union with the Gentile church.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"scripture","kind":"scripture","basis":"text","lemma":"Τὴν θυγατέρα σου οὐ δώσεις τῷ υἱῷ αὐτοῦ, καὶ τὴν θυγατέρα αὐτοῦ οὐ λήψῃ τῷ υἱῷ σου","severity":"info","text":"Cyril quotes a prohibition against intermarriage with foreigners, likely from Deuteronomy 7:3 or a similar legal passage, to highlight Moses' alleged lawlessness.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"structure","kind":"structure","basis":"text","lemma":"Δύο ταῦτα ... τὰ ἐγκλήματα","severity":"info","text":"Cyril structures the passage around two charges against Moses: taking an Ethiopian wife and the claim that God spoke to others besides Moses. This rhetorical division frames the typological interpretation.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"term","kind":"term","basis":"glossary","lemma":"τύπων","severity":"info","text":"Cyril uses 'τύπων' (types) to indicate that Moses' actions prefigure Christ. This is a key term in Alexandrian exegesis, where Old Testament events are seen as prophetic patterns.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"reception","kind":"reception","basis":"background","lemma":"Μωσέως περιθήσομεν πρόσωπον","severity":"info","text":"Cyril's application of Moses' 'person' to Christ reflects the Antiochene and Alexandrian practice of prosopological exegesis, where a biblical figure is read as a type of Christ.","cites":[],"named_sources":[],"dropped_cites":[]}],"ambiguities":["The identity of the 'Ethiopian woman' is ambiguous: she may be Zipporah or a separate figure from Numbers 12. Cyril conflates Moses' Midianite and Ethiopian marriages, possibly for typological effect."],"confidence":"high","notes":[]},{"i":561,"ref":"p561","source":"Νομοθέτης γὰρ ὁ Χριστὸς, καὶ μεσίτης Θεοῦ καὶ ἀνθρώπων, ὥσπερ οὖν ἦν ἀμέλει κἀκεῖνος. Ἐπεὶ καὶ οὗτος ἡμῖν κατεσήμαινε λέγων· Προφήτην ὑμῖν ἀναστήσει Κύριος ὁ Θεὸς ὑμῶν ἐκ τῶν ἀδελφῶν ὑμῶν, ὡς ἐμέ. Εἰς δέ γε τὸ σχῆμα τῆς Ἰουδαίων ἱερωσύνης Ἀαρὼν ληφθήσεται, καὶ ἀναπληρώσει τῆς Συναγωγῆς τὸ πρόσωπον ἡ Μαριάμ. Κατηγόρευσαν τοίνυν τοῦ Σωτῆρος ἡμῶν Χριστοῦ καὶ οἱ τῶν Ἰουδαίων πρεσβύτεροι, καὶ αὐτὴ δὲ μετ’ ἐκείνων ἡ Συναγωγὴ, τὴν τῶν θείων ἐνταλμάτων παράβασιν ἐγκαλοῦντες αὐτῷ, διά γε τοῦ λέγειν· Εἰ ἦν οὗτος παρὰ Θεοῦ ὁ ἄνθρωπος, οὐκ ἂν ἔλυε τὸ Σάββατον. Διεπρίοντο δὲ καὶ καθ’ ἕτερον τρόπον, ὅτι τὴν μέλαιναν, τουτέστι, τὴν ἐξ ἐθνῶν Ἐκκλησίαν, ἐμνηστεύετο, καὶ ἐπεγάμει τρόπον τινὰ τῇ πρώτῃ, τουτέστι τῇ Ἰσραηλίτιδι, ἥτις ἦν πάλιν ἡ Συναγωγή. Ὅτι δὲ διεπρίοντο καταλυομένων αὐτοῖς, τῶν ἐξ εἰκαίας ἐπιτηρήσεως ἐθῶν, ἣ καὶ τῶν ἐν τύποις λαληθέντων διὰ Μωσέως, οὐ χαλεπὸν συνιδεῖν τὸν ἅπαξ τοῖς εὐαγγελικοῖς ὁμιλοῦντα συγγράμμασιν. Ὅτι δὲ πάλιν ἐμνηστεύετο τὴν ἐξ ἐθνῶν Ἐκκλησίαν, μελαινομένην ἔτι διὰ τὸ ἐν γνώσει καὶ τρόποις σκοτεινόν· οὔπω γὰρ ἦν ἐν αὐτῇ τὸ φῶς τὸ ἀληθινὸν, τὸ καταλαμπρύνειν καὶ καταλευκαίνειν εἰδὸς, συλλέξαιτο μὲν ἄν τις καὶ λίαν εὐκόλως τὴν ἐκ προφητῶν ἀπόδειξιν. Πρεπωδέστερον δέ μοι φαίνεται διὰ τῆς τοῦ Σωτῆρος οἰκονομίας ἐπιδεικνύειν αὐτό. Οὐκοῦν ἀλλογενέσι μὲν οὖσι τοῖς Σαμαρείταις ἐκήρυττε, καὶ ἀρχὴν ὥσπερ τινὰ καὶ θεμέλιον τῆς τῶν ἐθνῶν Ἐκκλησίας ἐν ἐκείνοις προκατεβάλλετο.","english":"For Christ is the Lawgiver and mediator between God and men, just as that one was, of course. For he also indicated to us, saying, \"The Lord your God will raise up a prophet for you from among your brothers, like me.\" And as for the form of the Jewish priesthood, Aaron will be taken, and Miriam will fill the role of the Synagogue. Therefore, the elders of the Jews, and the Synagogue itself along with them, accused our Savior Christ, charging him with transgression of the divine commandments, by saying, \"If this man were from God, he would not have broken the Sabbath.\" They were also indignant in another way, because he was courting the black woman, that is, the Church from the Gentiles, and in a manner marrying her in addition to the first, that is, the Israelite woman, who was again the Synagogue. And that they were indignant as their customs, based on vain observance, and those spoken of in types through Moses, were being dissolved, it is not difficult for one who once engages with the Gospel writings to understand. And that he was again courting the Church from the Gentiles, still darkened because of its obscurity in knowledge and ways—for the true light, which knows how to brighten and whiten, was not yet in it—one might very easily gather proof from the prophets. But it seems more fitting to me to demonstrate this through the economy of the Savior. Therefore, he preached to the Samaritans, who were foreigners, and as it were laid down a beginning and foundation of the Church of the Gentiles among them.","structure":"narrative","commentary":[{"unit":"sense","kind":"sense","basis":"text","lemma":"Νομοθέτης γὰρ ὁ Χριστὸς","severity":"info","text":"Cyril identifies Christ as the new lawgiver and mediator, parallel to Moses, establishing a typological reading of the Pentateuch.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"scripture","kind":"scripture","basis":"text","lemma":"Προφήτην ὑμῖν ἀναστήσει Κύριος ὁ Θεὸς ὑμῶν ἐκ τῶν ἀδελφῶν ὑμῶν, ὡς ἐμέ","severity":"info","text":"Cyril attributes this saying to Christ, but it is not a direct biblical quotation; it likely paraphrases Deut 18:15 or reflects a Christian prophecy.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"background","kind":"background","basis":"text","lemma":"τὴν μέλαιναν","severity":"info","text":"Cyril allegorizes the 'black woman' as the Gentile Church, contrasting with the Synagogue (Israelite woman), drawing on the earlier narrative of Moses' Ethiopian wife.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"reception","kind":"reception","basis":"text","lemma":"τὸ φῶς τὸ ἀληθινὸν, τὸ καταλαμπρύνειν καὶ καταλευκαίνειν","severity":"info","text":"Cyril uses light-whitening imagery to describe Christ's illumination of the Gentile Church, reflecting a common patristic trope of conversion as enlightenment.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"structure","kind":"structure","basis":"text","lemma":"Οὐκοῦν ἀλλογενέσι μὲν οὖσι τοῖς Σαμαρείταις ἐκήρυττε","severity":"info","text":"Cyril transitions from typological accusation to the historical mission to Samaritans, framing it as the foundation of the Gentile Church.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"caution","kind":"caution","basis":"text","lemma":"τὴν τῶν θείων ἐνταλμάτων παράβασιν ἐγκαλοῦντες αὐτῷ","severity":"caution","text":"The charge of Sabbath-breaking attributed to Jewish elders is not found in the Gospels; Cyril may be conflating later Jewish-Christian polemic.","cites":[],"named_sources":[],"dropped_cites":[]}],"ambiguities":["The source of the prophecy 'Προφήτην ὑμῖν ἀναστήσει...' is unclear; it may be a loose citation or a non-canonical saying.","The identity of the 'black woman' (τὴν μέλαιναν) is allegorically the Gentile Church, but the text does not specify which biblical figure is referenced."],"confidence":"high","notes":[]},{"i":562,"ref":"p562","source":"Ὅτι δὲ ἦσαν ἀλλογενεῖς καὶ τῆς ἐξ Ἰσραὴλ ἀγέλης ἐξηυλισμένοι, κατίδοι τις ἂν κἀντεῦθεν ἀπονητί. Τοὺς γὰρ ἑαυτοῦ μαθητὰς καταγγέλλοντας ἐκπέμπων τῶν οὐρανῶν βασιλείας τὸ κήρυγμα· Μὴ ἀπέλθητε, φησὶν, εἰς ὁδὸν ἐθνῶν, καὶ εἰς πόλιν Σαμαρειτῶν μὴ εἰσέλθητε. Πορεύεσθε μᾶλλον πρὸς τὰ ἀπολωλότα πρόβατα τοῦ οἴκου Ἰσραήλ. Ὁρᾷς ὅπως ἔξωθεν τέθεικεν ἐκείνους τῶν προβάτων τοῦ οἴκου Ἰσραήλ; Οὐκοῦν οὔπω μὲν τῶν τῆς ἰσραηλίτιδος ἀποφοιτήσας γάμων, τουτέστι τῆς Συναγωγῆς ἔτι δέ πως αὐτῇ δοκῶν συνοικεῖν, ἐπεμνηστεύετο τρόπον τινὰ, καὶ ἐπεγάμει τὴν μέλαιναν τὴν ἀλλογενῆ, τουτέστι, τὴν ἐξ ἐθνῶν Ἐκκλησίαν. Διὰ τοῦτο καὶ πρὸς Ἰουδαίους διαλεγόμενος ἔφασκε· Καὶ ἄλλα πρόβατα ἔχω, ἂ οὐκ ἔστιν ἐκ τῆς αὐλῆς ταύτης, κἀκεῖνά με δεῖ ἀγαγεῖν· καὶ γενήσεται μία ποίμνη, εἷς ποιμήν. Δριμύτερον δέ πως καὶ ἐξελέγχων ὡς ἀπειθεῖς ὅτε διαῤῥήδην ἀπεπυνθάνοντο λέγοντες· Εἰ σὺ εἰ Χριστὸς, εἶπε ἡμῖν παῤῥησίᾳ. Ἀπεκρίθη αὐτοῖς ὁ Ἰησοῦς· Εἶπον ὑμῖν, καὶ οὐ πιστεύετε. Τὰ ἔργα ἂ ἐγὼ ποιῶ ἐν τῷ ὀνόματι τοῦ Πατρός μου, ταῦτα μαρτυρεῖ περὶ ἐμοῦ. Ἀλλ’ οὐ πιστεύετε, ὅτι οὐκ ἐστὲ ἐκ τῶν προβάτων τῶν ἐμῶν. Ἴδια γὰρ ἤδη πρόβατα τοὺς ἐξ ἐθνῶν ἀπεκάλει. Ἐφ’ ᾧ καὶ λίαν οἱ Φαρισαῖοι διαπριόμενοί τε καὶ χαλεπαίνοντες, ὡς ἀγαπῶντι μὲν τοὺς ἀλλογενεῖς, παρ’ οὐδὲν δὲ τὸ θεῖον ποιουμένῳ, νόμον ἐπισκήπτοντες ἔφασκον· Οὐ καλῶς ἡμεῖς λέγομεν ὅτι Σαμαρείτης εἰ σὺ, καὶ δαιμόνιον ἔχεις; Εἰ μὴ γάρ φασι τὰ Σαμαρειτῶν, εἰ μὴ φιλέλλην ἦσθα καὶ φιλαλλογενὴς, οὐκ ἂν ὅλως ἀνεμίχθης τοῖς ἐξ ἐθνῶν. Καὶ εἰ μὴ τὸ ἐν Ἕλλησι δαιμόνιον ὑπῆρχεν ἐν σοί·","english":"That they were of other races and had been separated from the flock of Israel, one might see even from this without difficulty. For sending out his own disciples to proclaim the kingdom of heaven, he says, \"Do not go into the way of the nations, and do not enter into a city of Samaritans. Go rather to the lost sheep of the house of Israel.\" Do you see how he has placed those outside the sheep of the house of Israel? Therefore, not yet having departed from the marriage of the Israelite woman—that is, the Synagogue—but still seeming in some way to cohabit with her, he was in a manner courting and taking as a second wife the black woman of another race, that is, the Church from the nations. For this reason, when speaking to the Jews, he said, \"I have other sheep, which are not from this fold, and I must lead those as well; and there will be one flock, one shepherd.\" And somewhat more sharply, when they were disobedient and explicitly inquired, saying, \"If you are the Christ, tell us plainly,\" Jesus answered them, \"I have told you, and you do not believe. The works that I do in the name of my Father, these bear witness about me. But you do not believe, because you are not from my sheep.\" For he already called those from the nations his own sheep. At which the Pharisees, being greatly vexed and angered, as if he loved those of other races and held the divine in no regard, charged him with the law, saying, \"Do we not rightly say that you are a Samaritan and have a demon? For if you did not follow the ways of the Samaritans, if you were not a friend of Greeks and of other races, you would not have mingled at all with those from the nations. And if the demon among the Greeks were not in you—","structure":"narrative","commentary":[{"unit":"term","kind":"term","basis":"glossary","lemma":"ἀλλογενεῖς","severity":"info","text":"The term 'ἀλλογενεῖς' (of other races) is a key designation for non-Jews, here applied to the Gentiles who become the Church. Cyril uses it to contrast with the 'flock of Israel'.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"scripture","kind":"scripture","basis":"text","lemma":"Μὴ ἀπέλθητε ... Πορεύεσθε μᾶλλον πρὸς τὰ ἀπολωλότα πρόβατα τοῦ οἴκου Ἰσραήλ","severity":"info","text":"Cyril attributes to Jesus a command not found in the canonical Gospels; it likely derives from apocryphal or oral tradition, reflecting early Christian missionary instructions.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"scripture","kind":"scripture","basis":"text","lemma":"Καὶ ἄλλα πρόβατα ἔχω ... μία ποίμνη, εἷς ποιμήν","severity":"info","text":"This saying of Jesus is not attested in the New Testament; it may be a variant of John 10:16 or an extra-canonical tradition. Cyril uses it to support the inclusion of Gentiles.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"scripture","kind":"scripture","basis":"text","lemma":"Εἰ σὺ εἶ Χριστὸς ... οὐκ ἐστὲ ἐκ τῶν προβάτων τῶν ἐμῶν","severity":"info","text":"This dialogue between Jesus and the Jews is not found in the canonical Gospels; it appears to be a free composition by Cyril, drawing on Johannine themes of disbelief and the Good Shepherd.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"background","kind":"background","basis":"text","lemma":"Σαμαρείτης ... δαιμόνιον","severity":"info","text":"The Pharisees' accusation that Jesus is a Samaritan and has a demon reflects Jewish polemic against Samaritans and Hellenizers. Cyril uses it to highlight Jewish hostility to Jesus' mission to the Gentiles.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"reception","kind":"reception","basis":"text","lemma":"μέλαιναν τὴν ἀλλογενῆ","severity":"info","text":"Cyril's description of the Church as 'the black woman of another race' is striking; it likely allegorizes the Gentile Church as dark-skinned, possibly drawing on Song of Songs 1:5 or patristic typology of the bride.","cites":[],"named_sources":[],"dropped_cites":[]}],"ambiguities":["The source of the non-canonical sayings attributed to Jesus is unclear; they may be Cyril's own compositions or drawn from lost apocryphal traditions.","The phrase 'μέλαιναν τὴν ἀλλογενῆ' (the black woman of another race) is ambiguous: it could refer to a specific ethnic group or be a general allegory for the Gentile Church."],"confidence":"high","notes":[]},{"i":563,"ref":"p563","source":"δαιμονιῶντας γὰρ ἐκάλουν τοὺς εἰδωλολάτρας, διὰ τὸν ἐν αὐτοῖς ὅντα διάβολον, οὐκ ἂν ἐν τῷ μηδενὶ, φασὶν, ἐποιήσω λόγῳ τῶν νομικῶν ἐνταλμάτων τὴν παράβασιν. Καὶ ὅτι μάλιστα πλήρωσις μᾶλλόν ἐστι νόμου τὰ διὰ Χριστοῦ, καὶ οὐ παράβασις, κατὰ τὸ εἰρημένον παρ’ αὐτοῦ· Οὐκ ἦλθον καταλῦσαι τὸν νόμον, ἀλλὰ πληρῶσαι. Ἦν γὰρ μόνου τοῦ γράμματος μετασκευὴ πρὸς ἀλήθειαν. Ὁ μὲν οὖν τῆς ἐπὶ τῇ μελαίνῃ κατηγορίας τρόπος ἐν τούτοις, καὶ ἡ τῆς ἐν Χριστῷ δυστροπίας εἰκὼν, ὡς ἐν τοῖς κατὰ Μωσέα ληφθήσεται, τὴν δὲ τούτῳ καὶ γείτονα καὶ ἀδελφὴν λοιδορίαν εἰσοίσομεν ὡς ἐκ τύπου πάλιν ἐπὶ τὸ ἀληθὲς μεταστοιχειοῦντες τῶν λεγομένων τὸν νοῦν. Οὐ γὰρ μόνῳ, φησὶ, τῷ Μωσεῖ λελάληκε Κύριος· ἀλλὰ καὶ ἡμῖν ἐλάλησεν. Ἐξ ἀλαζονείας ὁ λόγος, ἐκ διακένου φυσήματος ἡ φωνή. Χρῆναι γὰρ δή που φρονοῦντας ὀρθῶς μὴ πάντως εἰς ἴσον ἀναβαίνειν ἐπείγεσθαι μέτρον τῷ δικαίως ἀκούσαντι· Οἶδά σε παρὰ πάντας, καὶ χάριν εὗρες παρ’ ἐμοί· ἀνατιθέναι μᾶλλον τὰ ἐφ’ οἷς τετίμηνται χαριστήρια, τὴν ἄνωθεν ὡρισμένην οὐχ ὑπερβαίνοντες τάξιν· οὔτε μὴν ἁρπάζοντας ἑαυτοῖς τὴν οὕτω δοθεῖσαν τιμήν. Ὅπερ ἂν νοοῖτο δικαίως τῆς ἐσχάτης ἀλαζονείας οὐκ ἀμοιροῦν. Ἀλλ’ ἐννόει πάλιν τὸν μὲν Κύριον ἡμῶν Ἰησοῦν Χριστὸν, φανερὸν τοῖς Ἰουδαίοις καθιστῶντα τοῦ Θεοῦ καὶ Πατρὸς τὸν αὐτῷ καὶ μόνῳ φυσικῶς ἐγνωσμένον σκοπὸν, καὶ λέγοντα· Ἀπ’ ἐμαυτοῦ οὐ λαλῶ, ἀλλ’ ὁ πέμψας με Πατὴρ, αὐτός μοι ἐντολὴν δέδωκε τί εἴπω καὶ τί λαλήσω. Καὶ πάλιν· Τὰ ῥήματα ἃ ἐγὼ λαλῶ, οὐκ ἔστιν ἐμὰ, ἀλλὰ τοῦ πέμψαντός με.","english":"They called idolaters \"demoniacs\" because of the devil in them, and they say that you did not make the transgression of the legal commandments a matter of no account. And that what is through Christ is rather a fulfillment of the law, and not a transgression, according to what was said by him: \"I did not come to destroy the law, but to fulfill it.\" For it was a transformation of the mere letter into truth. So the manner of accusation concerning the black woman is in these things, and the image of ill-temper toward Christ, as will be taken in the matters concerning Moses; and we will introduce the abuse that is neighbor and sister to this, again transforming the meaning of the sayings from type to truth. For he says, \"The Lord spoke not only to Moses, but also to us.\" The speech is from arrogance, the utterance from empty puffing. For those thinking rightly ought not at all to hasten to rise to an equal measure with the one who justly heard, \"I know you above all, and you found favor with me\"; rather, they should offer thanks for the honors they have received, not overstepping the order ordained from above, nor snatching for themselves the honor thus given. This would rightly be considered not lacking in the utmost arrogance. But consider again our Lord Jesus Christ, making clear to the Jews the purpose of God and Father, known naturally to him alone, and saying: \"I do not speak from myself, but the Father who sent me has given me the command what to say and what to speak.\" And again: \"The words that I speak are not mine, but those of the one who sent me.","structure":"narrative","commentary":[{"unit":"term","kind":"term","basis":"text","lemma":"δαιμονιῶντας","severity":"info","text":"The Greek term δαιμονιῶντας (\"demoniacs\") is used here as a pejorative label for idolaters, reflecting a common early Christian rhetorical strategy of equating pagan worship with demonic possession.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"scripture","kind":"scripture","basis":"text","lemma":"Οὐκ ἦλθον καταλῦσαι τὸν νόμον, ἀλλὰ πληρῶσαι","severity":"info","text":"Cyril quotes Jesus' saying, \"I did not come to destroy the law, but to fulfill it,\" which is not a direct Gospel citation but a paraphrase of a logion found in Matthew 5:17 and related traditions.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"scripture","kind":"scripture","basis":"text","lemma":"Οἶδά σε παρὰ πάντας, καὶ χάριν εὖρες παρ’ ἐμοί","severity":"info","text":"The phrase \"I know you above all, and you found favor with me\" echoes God's special election of Moses (cf. Exodus 33:17, Numbers 12:6-8), though not a direct quotation.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"scripture","kind":"scripture","basis":"text","lemma":"Ἀπ’ ἐμαυτοῦ οὐ λαλῶ, ἀλλ’ ὁ πέμψας με Πατὴρ","severity":"info","text":"Cyril attributes to Christ a saying about speaking only at the Father's command, which is not found verbatim in the canonical Gospels but reflects Johannine themes (cf. John 8:26, 12:49-50).","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"background","kind":"background","basis":"text","lemma":"μεταστοιχειοῦντες","severity":"info","text":"The verb μεταστοιχειοῦντες (\"transforming the elements\") is a technical term in Alexandrian exegesis for allegorical reinterpretation, moving from the literal (type) to the spiritual (truth).","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"structure","kind":"structure","basis":"text","lemma":"τῆς ἐπὶ τῇ μελαίνῃ κατηγορίας","severity":"info","text":"The reference to \"the accusation concerning the black woman\" likely alludes to a specific polemical episode (possibly Numbers 12:1 or a Jewish tradition), which Cyril uses as a type for Christological controversy.","cites":[],"named_sources":[],"dropped_cites":[]}],"ambiguities":["The identity of 'the black woman' (τῇ μελαίνῃ) is unclear; it may refer to a figure in Numbers 12 or a lost Jewish exegetical tradition.","The phrase 'neighbor and sister abuse' (γείτονα καὶ ἀδελφὴν λοιδορίαν) is ambiguous, possibly indicating a related polemical argument."],"confidence":"high","notes":[]},{"i":564,"ref":"p564","source":"Εἶτα πρὸς τοῦτο πάλιν ἀποθρασύνεται μελετῶντας τοὺς ἀνόμους Γραμματεῖς τε καὶ Φαρισαίους, καὶ ἐπὶ τῷ λαλῆσαι πρὸς τοὺς πατέρας αὐτῶν τὸν Θεὸν, οὐ μετρίως ἀπαυθαδειαζομένους, ταύτης ἕνεκα τῆς αἰτίας ἀπειθεῖν ᾑρημένους. Λέγουσι γάρ· Ἡμεῖς οἴδαμεν ὅτι Μωσεῖ λελάληκεν ὁ Θεός· τοῦτον δὲ οὐκ οἴδαμεν πόθεν ἐστίν. Ὁρᾷς οὖν ὅπως διὰ τοῦ λέγειν ἐξεπίστασθαι λαλῆσαι τὸν Θεὸν Μωσῇ, μονονουχὶ γὰρ τὸ ἀρχαῖον ἐκεῖνό φασι καὶ σκληροτέροις ῥήμασι· Μὴ Χριστῷ μόνῳ λελάληκεν ὁ Θεὸς καὶ Πατὴρ, καὶ οὐχὶ τοῖς ἡμετέροις πατράσιν; ἐν δὲ τῷ, φασὶ, τῷ Σινᾶ. Καὶ ἥκουσε Κύριος. Καὶ Ὁ ἄνθρωπος Μωσῆς πρᾶος σφόδρα παρὰ πάντας ἀνθρώπους τοὺς ὄντας ἐπὶ τῆς γῆς. Ἀλαζονείας ὡς ἔοικεν ἀφορμὴν τὴν Μωσέως ἐποιοῦντο πραότητα Μαριάμ τε καὶ Ἀαρών. Ἀλλ’ ἐπὶ τούτῳ καὶ δυσωποῦντος ἐκείνου χαλεπαίνει Θεὸς, καὶ αὐτόκλητος ἐπὶ τὸ δικαίως ἀγανακτεῖν κατὰ τῶν ἐξυβρίσαι τετολμηκότων ἔρχεται τὴν ἐπὶ τῷ γνησίῳ λειτουργῷ καταφρόνησιν, εἰς αὐτὸν οἰκειούμενος. Οὕτω νοήσεις καὶ ἐπὶ Χριστοῦ. Ἀπὸ μὲν γὰρ τῆς ἐνούσης αὐτῷ πραότητός τε καὶ φιλανθρωπίας προαλέστεροί πως εἰς καταφρόνησιν ἦσαν οἱ Φαρισαῖοι. Ἀλλ’ ἦν, ὡς ἔοικεν, ἀναμφισβητήτως ὁρᾷν, ὡς οὐ διαφεύξουσι τὴν ἄνωθεν κίνησιν. Ὡς γὰρ ὑβρισμένος ἐν Υἱῷ, δυσφορήσειν ἔμελλεν ὁ Θεὸς καὶ Πατήρ. Εἶχε γὰρ γνῶσιν ἀδιδάκτως, καὶ διὰ θεοπρεποῦς γνώσεως, τοὺς ἐκ τῆς τῶν Φαρισαίων ὑπεροψίας ἀποπτυσθέντας λόγους.","english":"Then, in response to this, he again grows bold, as the lawless Scribes and Pharisees, who are meditating and have chosen to disobey for this reason, are not moderately insolent in speaking to their fathers about God. For they say: \"We know that God spoke to Moses; but we do not know where this one comes from.\" So you see how, by claiming to know that God spoke to Moses, they all but say in those ancient and harsher words: \"Has God and Father spoken only to Christ, and not to our fathers?\" And they say, \"At Sinai.\" And \"The Lord heard.\" And \"The man Moses was exceedingly gentle beyond all men on earth.\" They seem to have made Moses' gentleness a pretext for arrogance, both Miriam and Aaron. But in this matter, even as that one entreats, God becomes angry, and of his own accord comes to justly resent those who have dared to insult him, appropriating to himself the contempt shown toward his genuine servant. Thus you will understand also in the case of Christ. For from the gentleness and philanthropy inherent in him, the Pharisees were somehow more inclined to contempt. But it was, it seems, indisputably evident that they would not escape the motion from above. For as one insulted in his Son, God and Father was about to be indignant. For he had knowledge without instruction, and through a knowledge befitting God, of the words spat out from the contempt of the Pharisees.","structure":"narrative","commentary":[{"unit":"background","kind":"background","basis":"background","lemma":"Γραμματεῖς τε καὶ Φαρισαίους","severity":"info","text":"Cyril contrasts the 'lawless Scribes and Pharisees' with Christian typology, a common polemical trope in patristic exegesis.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"scripture","kind":"scripture","basis":"text","lemma":"Ἡμεῖς οἴδαμεν ὅτι Μωσεῖ λελάληκεν ὁ Θεός· τοῦτον δὲ οὐκ οἴδαμεν πόθεν ἐστίν","severity":"info","text":"This saying is not a direct biblical quotation but a paraphrase of the Pharisees' objection to Christ, echoing John 9:29 (the Jews' challenge about Moses).","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"parallel","kind":"parallel","basis":"text","lemma":"Μὴ Χριστῷ μόνῳ λελάληκεν ὁ Θεὸς καὶ Πατὴρ, καὶ οὐχὶ τοῖς ἡμετέροις πατράσιν","severity":"info","text":"Cyril draws a parallel between the Pharisees' claim about Moses and the Christian claim about Christ, a typological move common in his Glaphyra.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"structure","kind":"structure","basis":"text","lemma":"Οὕτω νοήσεις καὶ ἐπὶ Χριστοῦ","severity":"info","text":"This phrase marks a structural hinge: Cyril explicitly applies the Old Testament narrative (Moses' gentleness and God's anger) to the New Testament context of Christ and the Pharisees.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"term","kind":"term","basis":"text","lemma":"πραότητός","severity":"info","text":"Cyril uses 'gentleness' (πραότης) as a key virtue linking Moses and Christ, contrasting with the Pharisees' arrogance.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"reception","kind":"reception","basis":"background","lemma":"ἀδιδάκτως","severity":"info","text":"Cyril's claim that God the Father has 'knowledge without instruction' (ἀδιδάκτως) reflects Alexandrian theology of divine omniscience, later influential in Christological debates.","cites":[],"named_sources":[],"dropped_cites":[]}],"ambiguities":["The phrase 'τοὺς ἀνόμους Γραμματεῖς τε καὶ Φαρισαίους' may refer to a specific historical group or be a rhetorical trope; Cyril's identification is assumed.","The source of the Pharisees' quoted speech is unclear; it may be a conflation of Gospel and rabbinic traditions."],"confidence":"high","notes":[]},{"i":565,"ref":"p565","source":"γ. Εἶτα τούτοις ἐφεξῆς· Καὶ εἶπε Κύριος παραχρῆμα, φησὶ, πρὸς Μωσῆν καὶ Ἀαρὼν, καὶ Μαριάμ· Ἐξέλθετε ὑμεῖς οἱ τρεῖς εἰς τὴν σκηνὴν τοῦ μαρτυρίου. Καὶ κατέβη Κύριος ἐν στύλῳ νεφέλης, καὶ ἔστη ἐπὶ θύρας τῆς σκηνῆς τοῦ μαρτυρίου. Ὑπεμφαίνει πάλιν ὁ λόγος, ὅτιπερ ἔσται κριτὴς ὁ Θεὸς τῶν καταλαλούντων τοῦ Σωτῆρος ἡμῶν Ἰησοῦ Χριστοῦ, καὶ κατελεύσεται πάντως ἐκ δίκης εἰς ὀργὴν τοῖς διαλοιδορεῖσθαι τετολμηκόσι καὶ φιλονεικῆσαι πρὸς ἰσοτιμίαν αὐτῷ. Δι’ Υἱοῦ δὲ πάντως ἡ κρίσις, συνόντος δηλονότι ἀδιαστίκτως τοῦ τεκόντος αὐτῷ, κατὰ τό· Ἐγὼ ἐν τῷ Πατρὶ, καὶ ὁ Πατὴρ ἐν ἐμοί. Ἐπειδὴ δὲ τῷ τὰ δίκαια κρίνοντι παρεστῶτες ἐφαίνοντο Μαριάμ τε καὶ Ἀαρών· Ἀκούσατε, φησὶ, τῶν λόγων μου. Ἐὰν γένηται, φησὶ, προφήτης ὑμῖν τῷ Κυρίῳ, ἐν ὁράματι αὐτῷ γνωσθήσομαι καὶ ἐν ὕπνῳ λαλήσω αὐτῷ, οὐχ οὕτως ὡς ὁ θεράπων μου Μωσῆς ἐν ὅλῳ τῷ οἴκῳ μου πιστός ἐστι· στόμα κατὰ στόμα λαλήσω αὐτῷ, ἐν εἴδει, καὶ οὐ δι’ αἰνιγμάτων. Καὶ τὴν δόξαν Κυρίου εἶδε. Μωσῆς τὸ ἐξαίρετον, ἐν θεοπτίαις παρὰ τοὺς ἄλλους διὰ τούτου τετήρηται, καὶ τὸ ἐξηλλαγμένως δύνασθαι τῶν θείων παρακροᾶσθαι λόγων, ἐπεμαρτυρήθη καλῶς. Τοῦτο δ’ ἂν ἴδοις ἀληθέστερον ἐπὶ Χριστῷ. Οὐ γὰρ ὥσπερ ἐν προφήταις ἐλάλησεν ὁ Θεὸς καὶ Πατὴρ, οὕτω καὶ ἐν Υἱῷ. Ἀλλ’ οἱ μὲν οὖν διὰ τοῦ Πνεύματος ἐχορηγοῦντο τὴν γνῶσιν ὧν ἔδει μαθεῖν. Ὁ δὲ οἶδεν οὐ διδακτῶς τὰ ἐν πνεύματι βουλεύματα, ὡς σοφία καὶ βουλὴ τοῦ γεννήσαντος. Καὶ οἱ μὲν μακάριοι προφῆται τὴν δι’ αἰνιγμάτων ἐδέχοντο θεωρίαν τῆς δόξης αὐτοῦ. Θεὸν γὰρ οὐδεὶς ἑώρακε πώποτε. Θεωρεῖται δὲ μόνῳ τῷ κατὰ φύσιν Υἱῷ.","english":"Then, next in order: \"And the Lord immediately said,\" it says, \"to Moses and Aaron and Miriam: 'You three go out to the tent of testimony.' And the Lord descended in a pillar of cloud and stood at the door of the tent of testimony.\" The account again suggests that God will be the judge of those who slander our Savior Jesus Christ, and will certainly descend in wrath, as is just, upon those who have dared to revile and contend for equality with him. And the judgment is entirely through the Son, who is manifestly inseparable from his Father, according to: \"I am in the Father, and the Father is in me.\" Since Miriam and Aaron appeared to be standing with the one who judges justly: \"Hear my words,\" he says. \"If a prophet arises among you for the Lord,\" he says, \"I will be known to him in a vision and I will speak to him in a dream, not as my servant Moses is faithful in my whole house; I will speak to him mouth to mouth, in form, and not through riddles.\" And he saw the glory of the Lord. Moses' preeminence in divine visions beyond others is preserved through this, and his exceptional ability to hear divine words was well attested. This you would see as more true in the case of Christ. For God the Father did not speak in the Son as he did in the prophets. Rather, the prophets were furnished through the Spirit with knowledge of what they needed to learn. But the Son knows the counsels in the Spirit not by instruction, as the wisdom and counsel of the one who begot him. And the blessed prophets received the contemplation of his glory through riddles. For no one has ever seen God. He is seen only by the Son according to nature.","structure":"narrative","commentary":[{"unit":"scripture","kind":"scripture","basis":"text","lemma":"Καὶ εἶπε Κύριος παραχρῆμα, φησὶ, πρὸς Μωσῆν καὶ Ἀαρὼν, καὶ Μαριάμ· Ἐξέλθετε ὑμεῖς οἱ τρεῖς εἰς τὴν σκηνὴν τοῦ μαρτυρίου. Καὶ κατέβη Κύριος ἐν στύλῳ νεφέλης, καὶ","severity":"info","text":"Cyril paraphrases Numbers 12:4-5 LXX, where God orders Moses, Aaron, and Miriam to the tent of testimony and descends in a pillar of cloud. The citation is not verbatim but closely follows the Septuagint text.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"scripture","kind":"scripture","basis":"text","lemma":"Ἐγὼ ἐν τῷ Πατρὶ, καὶ ὁ Πατὴρ ἐν ἐμοί","severity":"info","text":"Cyril quotes John 10:38 (or a similar Johannine formula) to support the inseparable union of Father and Son in judgment. The phrase is a concise expression of mutual immanence.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"term","kind":"term","basis":"glossary","lemma":"στόμα κατὰ στόμα","severity":"info","text":"The phrase 'mouth to mouth' (στόμα κατὰ στόμα) in Cyril's paraphrase of God's speech to Moses emphasizes direct, unmediated revelation, contrasting with the riddles (αἰνιγμάτων) given to other prophets.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"background","kind":"background","basis":"text","lemma":"Μαριάμ","severity":"info","text":"Miriam (Μαριάμ) appears here as a figure standing with Aaron beside the just judge. In the Numbers narrative, she is Moses' sister; Cyril uses her presence to illustrate the theme of divine judgment against slanderers of Christ.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"reception","kind":"reception","basis":"text","lemma":"οἱ μὲν μακάριοι προφῆται τὴν δι’ αἰνιγμάτων ἐδέχοντο θεωρίαν","severity":"info","text":"Cyril contrasts prophetic knowledge (mediated through riddles and the Spirit) with the Son's direct, untaught knowledge of the Father's counsels. This reflects a Christological exegesis common in Alexandrian tradition, emphasizing the Son's unique access to divine wisdom.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"structure","kind":"structure","basis":"text","lemma":"Εἶτα τούτοις ἐφεξῆς","severity":"info","text":"The phrase 'Then, next in order' (Εἶτα τούτοις ἐφεξῆς) signals a sequential commentary structure, linking this passage to the preceding discussion of the slanderous scribes and Pharisees.","cites":[],"named_sources":[],"dropped_cites":[]}],"ambiguities":["The exact biblical source of the phrase 'I am in the Father, and the Father is in me' is not specified; it may be a conflation of John 10:38 and 14:10-11.","The identity of the 'prophet' in Cyril's paraphrase ('If a prophet arises among you for the Lord') is unclear; it may refer to a generic prophetic figure or specifically to Moses."],"confidence":"high","notes":[]},{"i":566,"ref":"p566","source":"Καὶ οὕτως ἂν νοοῖτο θεοπρεπῶς. Καὶ τούτου μάρτυς αὐτὸς ἡμῖν Σωτὴρ γενήσεται, λέγων· Οὐχ ὅτι τὸν Πατέρα ἑώρακέ τις, εἰ μὴ ὁ ὢν παρὰ τοῦ Θεοῦ· οὗτος ἑώρακε τὸν Πατέρα. Οὐκοῦν οὐκ εὐλόγως, μᾶλλον δὲ ἤδη καὶ δυσσεβῶς Ἰουδαῖοι τὸ λαλῆσαι τοῖς πατράσιν αὐτῶν τὸν Θεὸν προϊσχόμενοι, παρ’ οὐδὲν ἐποιοῦντο λέγοντα τὸν Χριστὸν, ὅπερ ἤκουσε παρὰ τοῦ Πατρὸς, ταῦτα καὶ λαλεῖν. Τὰ μὲν γὰρ ἐν τῷ ὄρει τῷ Σινᾶ, σκιαὶ καὶ τύποι εἰσὶ καὶ αἰνίγματα, κεκρυμμένην τινὰ καὶ οὐ σφόδρα συμφανῆ τὴν τοῦ διαστελλομένου γνῶσιν ὠδίνοντα. Χριστὸς δὲ τῶν τοῦ Πατρὸς ῥημάτων αὐτήκοος ἦν, εἰ δέ τι πρέποι διὰ τὴν τοῦ νοήματος ἀπαραίτητον χρείαν, καὶ σωματικώτερον εἰπεῖν. Εἰσφέρει γε μὴν καὶ πολλὴν ὁ λόγος τὴν ἐπὶ Χριστῷ διαφορὰν, ὡς πρὸς ἅπαντας τοὺς ἐτέρους, Ἐν ὅλῳ γὰρ τῷ οἴκῳ μου πιστός ἐστιν. Ἢ οὐχὶ διὰ τούτου μερικὴν μέν τινα καὶ συμμεμετρημένην τὴν οἰκονομίαν ἐπιδεικνύει, τὴν διὰ νόμου καὶ προφητῶν; γενικὴν δὲ καὶ καθόλου τὴν διὰ Χριστοῦ; Ὁ μὲν γὰρ νόμος ἕνα τὸν ἐξ Ἰσραὴλ ἔσωζεν οἶκον· Χριστὸς δὲ οὐχ οὕτως, σύμπαντά τε τὸν κόσμον διὰ πίστεως τῆς εἰς αὐτὸν, καὶ δι’ αἵματος τοῦ ἰδίου ἀγοράζων, κατὰ τὸ γεγραμμένον, τῷ Θεῷ καὶ Πατρί. Διότι τοίνυν φησίν· Οὐκ ἐφοβήθητε καταλαλῆσαι κατὰ τοῦ θεράποντός μου Μωσῆ; Τοιοῦτο γάρ ἐστι τὸ διὰ τοῦ προφήτου πρὸς τοὺς ἀνοσίους Φαρισαίους καὶ πάλαι λαλούμενον διὰ τὰς ἐπὶ Χριστῷ φλυαρίας τε καὶ ἀθυρογλωττίας· Ὑμεῖς δὲ προσάγετε ὧδε, υἱοὶ ἄνομοι, σπέρμα μοιχῶν καὶ πόρνης. Ἐν τίνι ἐνετρυφήσατε; καὶ ἐπὶ τίνα ἠνοίξατε τὸ στόμα ὑμῶν; καὶ ἐπὶ τίνα ἐχαλάσετε τὴν γλῶσσαν ὑμῶν;","english":"And thus it would be understood in a manner befitting God. And the Savior himself will be a witness to us of this, saying: \"Not that anyone has seen the Father, except he who is from God; this one has seen the Father.\" Therefore, not reasonably, but rather impiously, the Jews, claiming that God spoke to their fathers, made light of Christ saying that he spoke what he heard from the Father. For the things on Mount Sinai are shadows and types and riddles, giving birth to a hidden and not very clear knowledge of what was commanded. But Christ was an earwitness of the Father's words, if it is fitting to speak somewhat more corporeally due to the unavoidable need of the meaning. Yet the account introduces a great difference in Christ compared to all others, for \"in my whole house he is faithful.\" Or does it not through this show a partial and measured economy, that through law and prophets, and a general and universal one through Christ? For the law saved only one house, that of Israel; but Christ, not so, redeeming the whole world through faith in him and through his own blood, as it is written, for God and Father. Therefore he says: \"Were you not afraid to speak against my servant Moses?\" For such is what is said through the prophet to the impious Pharisees long ago, because of their nonsense and loose talk against Christ: \"But you, bring here, lawless sons, seed of adulterers and a harlot. In what did you revel? And against whom did you open your mouth? And against whom did you let loose your tongue?","structure":"narrative","commentary":[{"unit":"scripture","kind":"scripture","basis":"text","lemma":"Οὐχ ὅτι τὸν Πατέρα ἑώρακέ τις, εἰ μὴ ὁ ὢν παρὰ τοῦ Θεοῦ· οὗτος ἑώρακε τὸν Πατέρα","severity":"info","text":"Cyril quotes a saying of Christ not found verbatim in the canonical Gospels; it may echo John 6:46 or a lost tradition.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"term","kind":"term","basis":"text","lemma":"αὐτήκοος","severity":"info","text":"The term 'αὐτήκοος' (earwitness) contrasts with the indirect revelation of the Law, emphasizing Christ's direct audition of the Father's words.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"background","kind":"background","basis":"text","lemma":"Ἰουδαῖοι","severity":"info","text":"Cyril polemically refers to Jews as impious for claiming divine speech to the patriarchs while rejecting Christ's authority, a common trope in anti-Jewish polemic of the period.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"scripture","kind":"scripture","basis":"text","lemma":"Ἐν ὅλῳ γὰρ τῷ οἴκῳ μου πιστός ἐστιν","severity":"info","text":"This phrase is not a direct biblical quotation; it may be a paraphrase of Numbers 12:7 (LXX) or a liturgical formula, used to contrast partial and universal economies.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"structure","kind":"structure","basis":"text","lemma":"Διότι τοίνυν φησίν· Οὐκ ἐφοβήθητε καταλαλῆσαι κατὰ τοῦ θεράποντός μου Μωσῆ","severity":"info","text":"Cyril transitions from Christological exposition to a direct address against the Pharisees, framing the preceding argument as a divine rebuke.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"reception","kind":"reception","basis":"text","lemma":"Ὑμεῖς δὲ προσάγετε ὧδε, υἱοὶ ἄνομοι, σπέρμα μοιχῶν καὶ πόρνης","severity":"info","text":"This harsh invective against the Pharisees reflects Cyril's rhetorical strategy and the anti-Jewish reception of his works in later Byzantine polemic.","cites":[],"named_sources":[],"dropped_cites":[]}],"ambiguities":["The source of the Christ quotation is uncertain; it may be a lost apocryphon or a free composition by Cyril.","The phrase 'Ἐν ὅλῳ γὰρ τῷ οἴκῳ μου πιστός ἐστιν' is ambiguous in reference; it may be a paraphrase of Numbers 12:7 or a non-biblical saying."],"confidence":"high","notes":[]},{"i":567,"ref":"p567","source":"Ὅλως γὰρ ὥσπερ τῇ θεομάχῳ γλώσσῃ τὰς ἡνίας χαλάσαντες οἱ Φαρισαῖοι εὐτροχωτάτην τρόπον τινὰ τὴν δυσφημίαν ἐποιοῦντο τὰ Χριστοῦ, καὶ πρὸς ὑπέρογκον ἀλαζονείαν ἀναφυσσώμενοι, τοὺς ἐξ ἀπονοίας ἐρεύγονται λόγους. Οἷς καὶ λίαν ἐπαλγήσας ὁ Μελῳδός· Εἶπα, φησὶ, τοῖς παρανομοῦσι· Μὴ παρανομεῖτε, καὶ τοῖς ἁμαρτάνουσι· Μὴ ὑψοῦτε κέρας, μὴ ἐπαίρεσθε εἰς ὕψος τὸ κέρας ὑμῶν, καὶ μὴ λαλεῖτε κατὰ τοῦ Θεοῦ ἀδικίαν. Παρηνόμουν γὰρ ὄντως ὃν ἥκιστα χρὴ δυσσεβῶς κατακρίνοντες, καὶ εἰς ὕψος τὸ κέρας ἐπαίροντες ἁλοῖεν ἂν, οὐ μόνῳ παραχωροῦντες Χριστῷ, τὸ εἰδέναι τὸ θέλημα τοῦ Πατρὸς, καὶ αὐτοὶ δὲ μᾶλλον ἐπίστασθαι τοῦτο διϊσχυριζόμενοι, διὰ τοῦ λέγειν, καθάπερ ἤδη προείρηται· Ἡμεῖς οἴδαμεν ὅτι Μωσεῖ λελάληκεν ὁ Θεὸς, ὡς καὶ ἀπειθεῖν διὰ τοῦτο σπουδάζειν. Καὶ ἀπέστη μὲν τῷ τηνικάδε τῆς τοῦ μαρτυρίου σκηνῆς ἡ νεφέλη. Λεπρῶσα δὲ παραχρῆμα ἐφαίνετο Μαριὰμ, καὶ οὐχ ἀπλῶς, ἀλλ’ ὡς χιών. Καὶ γὰρ ταῖς εἰς Χριστὸν παροινίαις, καὶ τοῖς ἀνοσίοις τῶν Ἰουδαίων τολμήμασιν ἐπασχάλλουσα, καὶ διατεθεῖσα πικρῶς ἀνέπτη τρόπον τινὰ, καὶ ἀναπεφοίτηκε τῆς Συναγωγῆς, ἡ θεία τε καὶ ἀκήρατος φύσις, κατὰ τὸ εἰρημένον παρὰ Χριστοῦ· Ἐγκαταλέλοιπα τὸν οἶκόν μου, ἀφῆκα τὴν κληρονομίαν μου. Καταβεβηκὼς γὰρ ὁ Κύριος ἐν στύλῳ νεφέλης ὡς νεφέλη πάλιν ἀποφοιτᾷ, κατὰ τὸν ἐν γράμματι τύπον. Ἐπειδὴ δὲ τῆς τῶν Ἰουδαίων Συναγωγῆς εἰκότως ἀπενοσφίζετο, ἀκάθαρτος ἀνεδείχθη παραχρῆμα· καὶ ἀκάθαρτος οὐχ ἁπλῶς, ἀλλ’ εἰς ἀκρότητα δραμοῦσα τοῦ πάθους. Τὸ γὰρ σφόδρα καταλευκαίνεσθαι τὸν λεπρωθέντα λέγειν, τῆς νόσου τὴν ἐπίτασιν ἔχει.","english":"For just as if slackening the reins to a god-fighting tongue, the Pharisees were making, in a certain way, a very smooth course of blasphemy against Christ, and, being puffed up with excessive arrogance, they belch forth words born of madness. At which the Psalmist, greatly pained, says: \"I said to those who transgress: Do not transgress, and to those who sin: Do not lift up your horn, do not raise your horn to a height, and do not speak injustice against God.\" For they were truly transgressing, condemning impiously him whom it is least necessary to condemn, and they would be caught raising their horn to a height, not only by conceding to Christ the knowledge of the Father's will, but also by insisting that they themselves knew this, through saying, as has already been stated: \"We know that God spoke to Moses, so that we also strive to disobey for this reason.\" And at that time the cloud departed from the tent of testimony. And immediately Miriam appeared leprous, and not simply, but as snow. For, being vexed at the outrages against Christ and the unholy audacities of the Jews, and being bitterly disposed, the divine and pure nature, in a certain way, took flight and ascended from the Synagogue, according to what was said by Christ: \"I have abandoned my house, I have left my inheritance.\" For the Lord, having descended in a pillar of cloud, departs again as a cloud, according to the literal type. And since he was naturally separated from the Synagogue of the Jews, it was immediately shown to be unclean; and unclean not simply, but having run to the extremity of the affliction. For saying that the one who became leprous is exceedingly whitened indicates the intensification of the disease.","structure":"narrative","commentary":[{"unit":"term","kind":"term","basis":"text","lemma":"θεομάχῳ γλώσσῃ","severity":"info","text":"The phrase 'god-fighting tongue' is a strong polemical epithet, characterizing the Pharisees as opponents of God, not merely of Christ.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"scripture","kind":"scripture","basis":"text","lemma":"Εἶπα, φησὶ, τοῖς παρανομοῦσι· Μὴ παρανομεῖτε, καὶ τοῖς ἁμαρτάνουσι· Μὴ ὑψοῦτε κέρας, μὴ ἐπαίρεσθε εἰς ὕψος τὸ κέρας ὑμῶν, καὶ μὴ λαλεῖτε κατὰ τοῦ Θεοῦ ἀδικίαν","severity":"info","text":"Cyril adapts Psalm 75:4–5 (LXX), but the wording is not exact; he may be paraphrasing or citing a variant tradition.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"scripture","kind":"scripture","basis":"text","lemma":"Ἐγκαταλέλοιπα τὸν οἶκόν μου, ἀφῆκα τὴν κληρονομίαν μου","severity":"info","text":"This saying of Christ is not a direct Gospel quotation; Cyril likely alludes to a logion or a harmonized tradition, possibly from the Old Testament prophetic imagery.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"background","kind":"background","basis":"text","lemma":"Λεπρῶσα δὲ παραχρῆμα ἐφαίνετο Μαριὰμ","severity":"info","text":"Cyril interprets Miriam's leprosy (Numbers 12:10–15) as a type of the Synagogue's impurity after rejecting Christ, a common patristic typology.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"structure","kind":"structure","basis":"text","lemma":"Καταβεβηκὼς γὰρ ὁ Κύριος ἐν στύλῳ νεφέλης ὡς νεφέλη πάλιν ἀποφοιτᾷ","severity":"info","text":"Cyril draws a parallel between the Lord's descent in a pillar of cloud (Exodus) and his departure as a cloud, linking the theophany to Christ's withdrawal from the Synagogue.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"reception","kind":"reception","basis":"text","lemma":"ὁ Μελῳδός","severity":"info","text":"Cyril refers to the Psalmist as 'the Melodist', a standard epithet in Greek patristic literature for David, emphasizing the liturgical and poetic character of the Psalms.","cites":[],"named_sources":[],"dropped_cites":[]}],"ambiguities":["The exact source of Christ's saying 'I have abandoned my house' is unclear; it may be a free citation or a lost tradition.","The Psalm quotation is not verbatim from the LXX; Cyril may be paraphrasing or using a different textual tradition."],"confidence":"high","notes":[]},{"i":568,"ref":"p568","source":"Τί δ’ ἂν γένοιτο χιόνος τὸ λευκότερον; Ἦν γὰρ δὴ καὶ εἰκὸς, μᾶλλον δὲ ἀναγκαῖον, καὶ ἀναμφιβόλως ἔχον τὸ ἐν παντὶ γενέσθαι κακῷ τὴν τῶν Ἰουδαίων Συναγωγὴν τῆς τοῦ διασώζοντος ἀποπεσοῦσαν φροντίδος. Ὁ μὲν οὖν ἀτίθασσός τε καὶ φιλοσκώμμων τῶν ἀγελαίων ἐσμὸς, ἀκαθαρσίᾳ τε καὶ ἀτιμίᾳ κολάζεται, κατὰ τὸ ὑπὸ τῶν ἁγίων ὀρθῶς εἰρημένον πρὸς τὸν Θεόν· Πλήρωσον τὰ πρόσωπα αὐτῶν ἀτιμίας, καὶ γνώσωσιν ὅτι ὄνομά σοι, Κύριος. Συγκατηγορήσας δὲ τῇ Μαριὰμ οὐ συλλεπροῦται χρησίμως ὁ Ἀαρὼν, καίτοι τὴν ἴσην ἐποφλήσας τῷ κρίνοντι δίκην. Ἐπειδὴ γὰρ τίμιον καὶ μέγα παρὰ Θεῷ τῆς ἱερωσύνης τὸ χρῆμα, ταύτῃτοι τὸ ἐν λέπρᾳ φαίνεσθαι διαφυγὼν, λύπῃ μᾶλλον τῇ ὑπὲρ τῆς τοῦτο παθούσης ἐκολάζετο, κατὰ τὸ εἰρημένον παρὰ Θεοῦ· Περιζώσασθε καὶ κόπτεσθε, οἱ ἱερεῖς, θρηνεῖτε, οἱ λειτουργοῦντες θυσιαστηρίῳ· εἰσέλθετε ἐν σάκκοις λειτουργοῦντες Θεῷ, ὅτι ἀπέλιπεν ἐξ οἴκου Θεοῦ ἡμῶν θυσία καὶ σπονδή. Πρόσεισι δὲ λέγων τῷ πανσόφῳ Μωσῇ· Δέομαι, Κύριε, μὴ συνεπιθῇ ἡμῖν ἁμαρτίαν, διότι ἠγνοήκαμεν καθ’ οὗ ἡμάρτομεν. Οἱ γὰρ γένει μὲν ὄντες ἐξ Ἰσραὴλ, καὶ τῇ κατὰ σάρκα σχέσει τῆς Ἰουδαίων Συναγωγῆς οὐκ ὄντες ἀλλότριοι, μυστηρίων δὲ τῶν τοῦ Σωτῆρος ἡμῶν ἀποδεδειγμένοι ταμίαι, τὰ ὑπὲρ τῶν ἐξ ἀγνοίας ἡμαρτηκότων ἀναφέρειν ἔμελλον προσευχάς· καίτοι συμπταίσαντες ἐν ἀρχῇ. Μὴ συνεπιθέσθαι δὲ τῇ τοῦ Πατρὸς ὀργῇ παρακαλοῦσι Χριστὸν, ὅπερ ἐποίει λέγων ὁ Παῦλος· Ἀδελφοὶ, ἡ μὲν εὐδοκία τῆς ἐμῆς καρδίας, καὶ ἡ δέησις πρὸς τὸν Θεὸν ὑπὲρ αὐτῶν εἰς σωτηρίαν.","english":"What could be whiter than snow? For it was indeed likely, or rather necessary, and unquestionably the case, that the Synagogue of the Jews would fall into every evil, having fallen away from the care of the one who preserves. Now the untamed and jest-loving swarm of the common people is punished with uncleanness and dishonor, according to what was rightly said by the saints to God: Fill their faces with dishonor, and they will know that your name is Lord. And Aaron, having accused Mary along with her, is not profitably cleansed of leprosy, although he owed the same penalty to the judge. For since the office of the priesthood is honorable and great before God, he, having escaped appearing with leprosy, was punished rather with grief for the one who suffered this, according to what was said by God: Gird yourselves and mourn, you priests; lament, you who serve the altar; enter in sackcloth serving God, because sacrifice and libation have left the house of our God. And he approaches the all-wise Moses, saying: I beg you, Lord, do not also lay sin upon us, because we did not know against whom we sinned. For those who are by race from Israel, and not alien to the fleshly relation of the Synagogue of the Jews, but have been appointed stewards of the mysteries of our Savior, were to offer prayers for those who sinned from ignorance, although they stumbled together in the beginning. And they beseech Christ not to add to the Father’s anger, which Paul did when he said: Brothers, the good will of my heart and the prayer to God for them is for salvation.","structure":"narrative","commentary":[{"unit":"scripture","kind":"scripture","basis":"text","lemma":"Πλήρωσον τὰ πρόσωπα αὐτῶν ἀτιμίας, καὶ γνώσωσιν ὅτι ὄνομά σοι, Κύριος","severity":"info","text":"Cyril quotes a verse not found in the canonical Septuagint; it may be a lost or apocryphal psalm, or a conflation of Psalm 79:10 and 83:18.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"scripture","kind":"scripture","basis":"text","lemma":"Περιζώσασθε καὶ κόπτεσθε, οἱ ἱερεῖς, θρηνεῖτε, οἱ λειτουργοῦντες θυσιαστηρίῳ· εἰσέλθετε ἐν σάκκοις λειτουργοῦντες Θεῷ, ὅτι ἀπέλιπεν ἐξ οἴκου Θεοῦ ἡμῶν θυσία καὶ","severity":"info","text":"This extended quotation is not attested in the Septuagint; Cyril likely draws on a liturgical or paraenetic source, possibly from a lost homily or Jewish tradition.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"background","kind":"background","basis":"text","lemma":"ἀγελαίων ἐσμός","severity":"info","text":"The phrase 'untamed and jest-loving swarm of the common people' reflects Cyril's rhetorical denigration of Jewish crowds, common in anti-Jewish polemic of the period.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"parallel","kind":"parallel","basis":"text","lemma":"Παῦλος","severity":"info","text":"Cyril invokes Paul's intercessory role, but the quoted words ('Brothers, the good will of my heart...') are not from any known Pauline epistle; possibly a paraphrase or apocryphal saying.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"structure","kind":"structure","basis":"text","lemma":"Συγκατηγορήσας δὲ τῇ Μαριὰμ οὐ συλλεπροῦται χρησίμως ὁ Ἀαρών","severity":"info","text":"Cyril reworks the narrative of Numbers 12, where Aaron and Miriam oppose Moses; here Aaron's leprosy is allegorized as punishment for slander, with a typological link to Christ.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"reception","kind":"reception","basis":"text","lemma":"μυστηρίων δὲ τῶν τοῦ Σωτῆρος ἡμῶν ἀποδεδειγμένοι ταμίαι","severity":"info","text":"Cyril identifies the 'stewards of the mysteries of our Savior' as Christian clergy, retrojecting a post-Nicene ecclesial hierarchy onto the Mosaic narrative.","cites":[],"named_sources":[],"dropped_cites":[]}],"ambiguities":["The source of the two unattributed scriptural quotations is uncertain; they may be from lost apocrypha or Cyril's own composition.","The identity of 'Mary' (Μαριάμ) is ambiguous: it could refer to Miriam, sister of Moses, or to Mary the mother of Jesus, given Cyril's typological method."],"confidence":"medium","notes":[]},{"i":569,"ref":"p569","source":"Ἀλλ’ ἦν τοῦτο λέγων, καὶ οἰκονόμος μυστηρίων Θεοῦ, καὶ ἱερουργὸς τοῦ θείου κηρύγματος· ὅπερ ἦν τότε καὶ ὁ Ἀαρών. Βοῶντος δὲ τοῦ Μωσέως ὑπὲρ τῆς λελεπρωμένης καὶ ἰάσασθαι παρακαλοῦντος αὐτὴν, ὑπερτίθεται τὸ συγγνῶναι Θεός· Ἀφορισθήτω, λέγων, ἑπτὰ ἡμέρας ἔξω τῆς παρεμβολῆς, καὶ μετὰ ταῦτα εἰσελεύσεται πάλιν.\n\nδ. Ἡμῖν ὡς ἐν εἰκόνι διαδεικνύοντος τοῦ λόγου, ὅτι ταχεῖα μὲν εἰς ἐλεεῖν, καὶ τρόπον τινὰ πρὸς τὸ παρακαλεῖν ἑαυτὴν ἡ θεία φύσις ἑτοιμοτάτη, τῷ δὲ πλήθει πολλάκις ἢ τῷ μεγέθει τῶν ἡμετέρων πταισμάτων ἀποτραχύνεται, καὶ τὴν ἐπὶ τοῖς ἐνόχοις φιλανθρωπίαν ἀναδύεται. Σημαίνει δὲ κἀκεῖνο, κατά γε τὸν ἡμέτερον νοῦν, ὅτι πολλὴ μὲν ἁγίων πρεσβεία ἀναβέβηκε πρὸς τὸν Θεὸν, ὑπὲρ τοῦ Ἰσραήλ· οὐκ ἐνδεχομένου δὲ τοῦ μὴ κολασθήσεσθαι πρέπειν αὐτὸν, οὐκ ἐπὶ τοῖς τυχοῦσι κατεγνωσμένων, δεύτερον ἐτίθει τῆς δίκης τὸν ἔλεον. Ὅτι δὲ πολλάκις διὰ τῶν ἡμετέρων πταισμάτων παραθήγεται Θεὸς, εἰς τὸ καὶ αὐτῆς ἔσθ’ ὅτε τῆς ὅτι μάλιστα φιλαιτάτης αὐτῷ γαληνότητος κατοκνεῖν τὴν ἐπίδοσιν, χαλεπὸν οὐδὲν καὶ διὰ τούτων ἰδεῖν. Ἀπεκαλύπτετό τε διὰ τοῦ ἁγίου Πνεύματος Ἱερεμίᾳ τῷ προφήτῃ τὴν ἐσομένην κατὰ καιροὺς ἐν χώρᾳ τῇ τῶν Ἰουδαίων σφαγήν· κατατρεχόντων αὐτὴν πολέμου νόμῳ τῶν Βαβυλωνίων· ἀλλ’ ὡς πολλῶν ἤδη πεσόντων τε καὶ ὁρωμένων νεκρῶν, πρὸς ἅγιον προφήτην φησί· Οἴ μοι ὅτι ἐκλείπει ἡ ψυχή μου, ἐπὶ τοῖς ἀνῃρημένοις· περιδράμετε ἐν ταῖς ὁδοῖς Ἱερουσαλὴμ, καὶ ἴδετε, καὶ γνῶτε, καὶ ζητήσατε ἐν ταῖς πλατείαις αὐτῆς·","english":"But he who said this was a steward of the mysteries of God and a minister of the divine proclamation, which Aaron also was at that time. And when Moses cried out on behalf of the leprous woman and begged that she be healed, God deferred granting pardon, saying, \"Let her be separated for seven days outside the camp, and after this she shall enter again.\"\n\n4. The word demonstrates to us as in an image that the divine nature is swift to pity and, in a certain way, most ready to incline itself toward supplication, but it is often roughened by the multitude or magnitude of our transgressions and shrinks from showing kindness to the guilty. This also signifies, in our understanding, that much intercession by the saints has ascended to God on behalf of Israel; but since it was not fitting that he should go unpunished, being condemned for no ordinary offenses, mercy was placed second to justice. And that God is often provoked by our transgressions to the point of sometimes hesitating to grant even that serenity which is most dear to him, it is not difficult to see from these things as well. For it was revealed through the Holy Spirit to the prophet Jeremiah that at certain times a slaughter would take place in the land of the Jews, when the Babylonians overran it by the law of war; but when many had already fallen and corpses were visible, he says to the holy prophet, \"Woe is me, for my soul departs over those who have been slain; run through the streets of Jerusalem, and see, and know, and search in her squares.","structure":"narrative","commentary":[{"unit":"sense","kind":"sense","basis":"text","lemma":"οἰκονόμος μυστηρίων Θεοῦ","severity":"info","text":"Cyril identifies Aaron as a 'steward of the mysteries of God', a phrase that elevates the priestly role to a typological anticipation of Christian ministry.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"scripture","kind":"scripture","basis":"text","lemma":"Ἀφορισθήτω, λέγων, ἑπτὰ ἡμέρας ἔξω τῆς παρεμβολῆς","severity":"info","text":"Cyril paraphrases Numbers 12:14-15, where Miriam is quarantined for seven days after being healed of leprosy.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"scripture","kind":"scripture","basis":"text","lemma":"Οἴ μοι ὅτι ἐκλείπει ἡ ψυχή μου, ἐπὶ τοῖς ἀνῃρημένοις","severity":"info","text":"Cyril quotes Jeremiah 4:31 (LXX), where the prophet laments over the slain in Jerusalem, applying it to divine hesitation.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"background","kind":"background","basis":"text","lemma":"Βαβυλωνίων","severity":"info","text":"The Babylonian conquest of Judah (586 BCE) serves as a historical example of divine punishment provoked by Israel's transgressions.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"structure","kind":"structure","basis":"text","lemma":"δ.","severity":"info","text":"The delta (δ.) marks the fourth section of this passage, a common division in Cyril's Glaphyra for numbered exegetical points.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"reception","kind":"reception","basis":"text","lemma":"Ἡμῖν ὡς ἐν εἰκόνι διαδεικνύοντος τοῦ λόγου","severity":"info","text":"Cyril reads the narrative typologically, interpreting the leprous woman's quarantine as an image of God's mercy tempered by justice.","cites":[],"named_sources":[],"dropped_cites":[]}],"ambiguities":["The identity of the 'leprous woman' is not explicitly stated; Cyril likely refers to Miriam (Numbers 12), but the text does not name her.","The phrase 'second to justice' (δεύτερον ἐτίθει τῆς δίκης τὸν ἔλεον) could be read as mercy being postponed rather than subordinated."],"confidence":"high","notes":[]},{"i":570,"ref":"p570","source":"ἐὰν εὕρητε ἄνδρα, εἰ ἔστι ποιῶν κρῖμα, καὶ ζητῶν πίστιν, καὶ ἵλεως ἔσομαι αὐτοῖς, λέγει Κύριος. Ὁρᾷς ἐν τούτοις ὠδίνοντα μὲν ἐπὶ τοῖς ἀνῃρημένοις αὐτὸν, καὶ πρόχειρον μὲν ἐλεεῖν ἐθέλοντα τὴν Ἱερουσαλήμ· εἰργόμενον δέ που ἐφ’ ἑαυτοῦ μονονουχὶ, καὶ ἀνασειράζοντα τὴν θεοπρεπῆ γαληνότητα, διὰ τὸ τῆς ἁμαρτίας ὑπέρογκον, ζητοῦντα δ’ οὖν ὅμως τοῦ κατοικτείρειν τὰς ἀφορμὰς, καὶ ἐφ’ ἑνὶ θέλοντα καταλύειν τὰ ἐκ τῆς ὀργῆς· ἕνα γὰρ ἄνδρα τοὺς θέλοντας ἐπιδεικνύναι πιστὸν ἐν αὐτῇ διεπλάττετο. Ἐκπέμπεται τοίνυν ἡ Μαριὰμ ἐπὶ τῇ λέπρᾳ κάτοχος. Ἀλλ’ οὐκ ἐξῇρε, φησὶν, ὁ λαὸς, ἕως ἐκαθαρίσθη Μαριάμ. Περιμενοῦμεν γὰρ καὶ ἡμεῖς οἱ πιστεύοντες εἰς Χριστὸν τὸν τῶν Ἰουδαίων καθαρισμὸν, δῆλον δὲ ὅτι τὸν διὰ πίστεως. Οὕτω τε τὸ λοιπὸν τὰς ἐν τῷδε τῷ βίῳ καταλιπόντες σκηνὰς, ἐπὶ τὴν ἄνω πόλιν ἀναζεύξομεν, καὶ εἰς τὴν τῆς ἐπαγγελίας ἀναδραμούμεθα γῆν. Ἀληθεύει δὴ οὖν ὁ Σωτὴρ, ὅταν λέγῃ πρὸς τοὺς Ἰουδαίους· Εἰ πιστεύετε Μωσῇ, ἐπιστεύετε ἂν ἐμοί· περὶ γὰρ ἐμοῦ ἐκεῖνος ἔγραψε· δι’ οὗ καὶ μεθ’ οὗ τῷ Θεῷ καὶ Πατρὶ ἡ δόξα σὺν ἁγίῳ Πνεύματι, νῦν καὶ ἀεὶ, καὶ εἰς τοὺς αἰῶνας τῶν αἰώνων. Ἀμήν.","english":"If you find a man, if there is one who renders judgment and seeks faith, I will be merciful to them, says the Lord. You see in these words one who is in travail over those who have been slain, and who is ready and willing to pity Jerusalem, but is somehow restrained on his own, so to speak, and checks his godly serenity because of the excess of sin, yet nonetheless seeks occasions for compassion and wishes to put an end to the effects of wrath on one point: for he imagined one man who would show themselves faithful in her. So Miriam was sent out, confined by leprosy. But the people did not depart, it says, until Miriam was purified. For we also who believe in Christ will wait for the purification of the Jews, clearly that through faith. Thus we will then leave behind the tents of this life, march up to the upper city, and run to the promised land. So the Savior speaks truly when he says to the Jews: If you believe Moses, you would believe me; for he wrote about me. Through whom and with whom glory to God and Father with the Holy Spirit, now and always, and to the ages of ages. Amen.","structure":"narrative","commentary":[{"unit":"sense","kind":"sense","basis":"text","lemma":"ὠδίνοντα μὲν ἐπὶ τοῖς ἀνῃρημένοις αὐτὸν","severity":"info","text":"Cyril depicts God as 'in travail' over the slain, a striking metaphor for divine anguish that tempers the judicial tone of the passage.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"scripture","kind":"scripture","basis":"text","lemma":"Εἰ πιστεύετε Μωσῇ, ἐπιστεύετε ἂν ἐμοί","severity":"info","text":"Cyril attributes to Jesus a saying not found verbatim in the Gospels; it echoes John 5:46–47, where Jesus appeals to Moses as a witness to him.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"background","kind":"background","basis":"text","lemma":"Μαριὰμ ἐπὶ τῇ λέπρᾳ κάτοχος","severity":"info","text":"The leprous Miriam episode is not in the biblical text; Cyril likely draws on Jewish or early Christian tradition that expanded Numbers 12, where Miriam is punished for speaking against Moses.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"reception","kind":"reception","basis":"text","lemma":"τὴν ἄνω πόλιν","severity":"info","text":"The 'upper city' as a type of the heavenly Jerusalem is a common eschatological trope in Alexandrian exegesis, paralleling Philo and Origen.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"structure","kind":"structure","basis":"text","lemma":"Ἀληθεύει δὴ οὖν ὁ Σωτὴρ","severity":"info","text":"This concluding sentence functions as a typological capstone, linking the Miriam narrative to Christ's authority and the unity of Old and New Testaments.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"caution","kind":"caution","basis":"text","lemma":"ἕνα γὰρ ἄνδρα τοὺς θέλοντας ἐπιδεικνύναι πιστὸν ἐν αὐτῇ διεπλάττετο","severity":"caution","text":"The Greek syntax is compressed: 'he imagined one man who would show themselves faithful in her' — the shift from singular to plural (τοὺς θέλοντας) is awkward and may reflect a textual corruption or a loose construction.","cites":[],"named_sources":[],"dropped_cites":[]}],"ambiguities":["The identity of the 'one man' (ἕνα ἄνδρα) is ambiguous: possibly a prophetic figure, a type of Christ, or a generic righteous individual.","The source of the leprous Miriam tradition is uncertain; it may be a lost apocryphon or a rabbinic expansion."],"confidence":"high","notes":[]},{"i":571,"ref":"p571","source":"Περὶ τῶν κατασκεψαμένων τὴν γῆν τῆς ἐπαγγελίας.\n\nα. Ἐξαίρετος μὲν ὁ κλῆρος τοῖς ἀγαπᾷν ᾑρημένοις τὸν ὅλων βασιλέα Θεόν. Ἡτοίμασται δὲ αὐτοῖς τῶν ὑπὲρ νοῦν ἀγαθῶν ἡ κτῆσις. Καὶ πιστώσεται λέγων ὁ μακάριος προφήτης Ἡσαΐας· Ἔστι κληρονομία τοῖς θεραπεύουσι Κύριον. Καὶ πάλιν· Καὶ ἔσῃ πεποιθὼς ἐπὶ Κύριον, καὶ ἀναβιβάσει σε ἐπὶ τὰ ἀγαθὰ τῆς γῆς· καὶ ψωμιεῖ σε τὴν κληρονομίαν Ἰακὼβ τοῦ Πατρός σου. Τὸ γὰρ στόμα Κυρίου ἐλάλησε ταῦτα. Οὐκοῦν ἀληθὴς ἂν εἴη, καὶ ἐρηρεισμένη πάντη τε καὶ πάντως ἡ ὑπόσχεσις· οὐ γὰρ ἂν ἁμάρτῃ τἀληθοῦς, οὐδ’ ἂν διαψεύσαιτό ποτε τὸ τοῦ Θεοῦ στόμα· ἀποπερανεῖ δὲ πάντως τὰ ἐπηγγελμένα. Καὶ τοῦτο εἰδὼς ὁ θεσπέσιος Μελῳδὸς οὕτω πού φησι· Κύριος μερὶς τῆς κληρονομίας μου· σὺ εἶ ὁ ἀποκαθιστῶν τὴν κληρονομίαν ἐμοί. Τίνες οὖν ἄρα οἱ θεραπεύοντες τὸν Κύριον, ἢ καὶ εἰς τίνας οὕτω λαμπρός τε καὶ ἀξιόληπτος καταντήσει κλῆρος; Οἱ τῷ Θεῷ δοκοῦν ἀποπεραίνειν ἐσπουδακότες, καὶ πρὸς πᾶν ὁτιοῦν τῶν τεθαυμασμένων ἀμελητὶ διᾴττειν εἰδότες, καὶ παντὸς ἐχθροῦ καταθλεῖν ἀοκνότατα προθέμενοι, καὶ οὐχ ὡς ἰδίαις δυνάμεσι, ἤγουν εὐτεχνίαις ἐπιθαρσήσαντες, ἀλλ’ ὅπλον ὥσπερ τι προϊσχόμενοι τὴν ἄνωθεν χάριν, προεστηκότα τε καὶ συνασπίζοντα τὸν τῶν ὅλων ἔχοντες Θεόν. Διατεθέντες γὰρ οὕτω, φασίν· Οὐκ ἐπὶ τῷ τόξῳ μου ἐλπιῶ, καὶ ἡ ῥομφαία μου οὐ σώσει με. Ἔσωσας γὰρ ἡμᾶς ἐκ τῶν θλιβόντων ἡμᾶς, καὶ τοὺς μισοῦντας ἡμᾶς κατῄσχυνας. Τοὺς μὲν ἀγαθοὺς καὶ εὐτολμοτάτους, καὶ εἰς τὸ χρῆναι πιστεύειν ἑτοιμοτέρους, ἐκπρεπεστάτους ἀποτελεῖ, πλουσίᾳ χειρὶ διανέμων τὰ ἀγαθά·","english":"Concerning Those Who Have Surveyed the Land of Promise.\n\n1. The lot is exceptional for those who have chosen to love the King of all, God. The possession of goods beyond understanding has been prepared for them. And the blessed prophet Isaiah will confirm this, saying: \"There is an inheritance for those who serve the Lord.\" And again: \"And you will be confident in the Lord, and he will raise you up to the goods of the land; and he will feed you the inheritance of Jacob, your father.\" For the mouth of the Lord spoke these things. Therefore, the promise would be true, and firmly established in every way and entirely; for it would not fail of the truth, nor would the mouth of God ever deceive; but it will certainly fulfill what was promised. And knowing this, the divine Psalmist says somewhere: \"The Lord is the portion of my inheritance; you are the one who restores the inheritance to me.\" Who then are those who serve the Lord, or to whom will such a splendid and desirable lot come? Those who have striven to accomplish what is pleasing to God, and who know how to pass without hesitation to any of the admirable things, and who have most unhesitatingly set out to crush every enemy, and who have not relied on their own powers, that is, on their own skills, but have held forth the grace from above as a kind of weapon, having God of all as their champion and shield-bearer. For having been so disposed, they say: \"I will not hope in my bow, and my sword will not save me. For you have saved us from those who oppress us, and you have put to shame those who hate us.\" He renders the good and most courageous, and those more ready to believe in the necessity, most distinguished, distributing the goods with a bountiful hand.","structure":"narrative","commentary":[{"unit":"scripture","kind":"scripture","basis":"text","lemma":"Ἔστι κληρονομία τοῖς θεραπεύουσι Κύριον","severity":"info","text":"Cyril attributes this saying to Isaiah, but it is not a direct quotation from the canonical LXX Isaiah; it may be a paraphrase or a conflation of Isa 65:8-9 and 66:14.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"scripture","kind":"scripture","basis":"text","lemma":"Καὶ ἔσῃ πεποιθὼς ἐπὶ Κύριον, καὶ ἀναβιβάσει σε ἐπὶ τὰ ἀγαθὰ τῆς γῆς· καὶ ψωμιεῖ σε τὴν κληρονομίαν Ἰακὼβ τοῦ Πατρός σου","severity":"info","text":"This composite citation does not correspond verbatim to any single LXX verse; it likely draws on Isa 65:8-10 and 66:13-14, adapted to Cyril's typological argument.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"scripture","kind":"scripture","basis":"text","lemma":"Κύριος μερὶς τῆς κληρονομίας μου· σὺ εἶ ὁ ἀποκαθιστῶν τὴν κληρονομίαν ἐμοί","severity":"info","text":"Cyril attributes this to the 'divine Psalmist', but it is not a direct LXX Psalm quotation; it may be a free rendering of Ps 16:5 or a liturgical adaptation.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"background","kind":"background","basis":"text","lemma":"Περὶ τῶν κατασκεψαμένων τὴν γῆν τῆς ἐπαγγελίας","severity":"info","text":"The title echoes the narrative of the spies sent to survey Canaan (Num 13-14), but Cyril reinterprets 'surveying' as spiritual preparation for the inheritance of divine goods.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"term","kind":"term","basis":"text","lemma":"κληρονομία","severity":"info","text":"Cyril uses κληρονομία (inheritance) as a technical term for the spiritual reward of the faithful, distinct from the literal land of Canaan, aligning with his typological exegesis.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"structure","kind":"structure","basis":"text","lemma":"α.","severity":"info","text":"The passage begins with a numbered section (α.), a common structural marker in Cyril's Glaphyra, indicating a new thematic unit within the commentary on Numbers.","cites":[],"named_sources":[],"dropped_cites":[]}],"ambiguities":["The exact scriptural sources for the three attributed quotations are uncertain; they may be conflations or paraphrases rather than direct citations.","The identity of 'those who have surveyed the land of promise' is not explicitly tied to the biblical spies (Num 13-14) but is implied by the title."],"confidence":"medium","notes":[]},{"i":572,"ref":"p572","source":"τοὺς δέ γε τὰ πάντων αἴσχιστα νοσεῖν ᾑρημένους εἰς τὸ ἀπειθὲς, ἀποβουκολήσει πάντως τῶν ἀπολέκτων ἀγέλης, καὶ παντὸς ἀποσοβήσει πράγματος κατευφραίνειν εἰδότος. Ἐπιφωνήσει δὲ ὡς παρ’ ἑκάστῳ μάλιστα δικαίως· Αὕτη ἡ μερίς σου, μερὶς τοῦ ἀπειθεῖν ὑμᾶς ἐμοί. Τοιούτοις ὑποπεπτωκότας ἐγκλήμασι τοὺς τῶν Ἰουδαίων δήμους εὑρήσομεν. Τοιγάρτοι διωλισθήκασι τῆς ἐλπίδος, καὶ ἀπόκληροι μεμενήκασι καίτοι τῆς κληρονομίας οὔσης αὐτῶν· εἴπερ ἐστὶν ἀληθὲς, ὡς αὐτῶν εἰσιν αἱ ἐπαγγελίαι, κατὰ τὴν τοῦ μακαρίου Παύλου φωνήν. Ἐπειδὴ δὲ ἠπειθήκασι τῷ καλοῦντι πρὸς αὐτὰς, ἀμέτοχοι μεμενήκασι, καὶ κατὰ τὴν τοῦ Σωτῆρος φωνήν· Γεγόνασιν οἱ ἔσχατοι πρῶτοι, καὶ οἱ πρῶτοι ἔσχατοι. Καὶ τοῦτο δὴ πάλιν ἐξ αὐτῶν ἡμῖν τῶν ἀρχαιοτέρων προανεφωνεῖτο Γραμμάτων. Ἔχει δὲ οὕτω· Καὶ μετὰ ταῦτα ἐξῇρεν ὁ λαὸς ἐξ Ἀσορὼθ, καὶ παρενέβαλεν ἐν τῇ ἐρήμῳ τῇ Φαράν· καὶ ἐλάλησε Κύριος πρὸς Μωσῆν, λέγων· Ἀπόστειλον σεαυτῷ ἄνδρας, καὶ κατασκεψάσθωσαν τὴν γῆν τῶν Χαναναίων, ἣν ἐγὼ δίδωμι τοῖς υἱοῖς Ἰσραὴλ εἰς κατάσχεσιν, ἄνδρα ἕνα κατὰ φυλὴν καὶ δήμους πατρίων αὐτῶν ἐξαποστελεῖς αὐτούς· πάντα ἀρχηγὸν αὐτῶν. Καὶ ἐξαπέστειλεν αὐτοὺς Μωσῆς ἐκ τῆς ἐρήμου Φαρὰν διὰ φωνῆς Κυρίου, πάντες ἄνδρες ἀρχηγοὶ υἱῶν Ἰσραήλ. Οὗτοι οἱ μὲν οὖν ἀπόλεκτοι τῶν φυλῶν ἄνδρες τὸν ἀριθμὸν δυοκαίδεκα τῆς ἄλλης πληθύος ἀπενοσφίζοντο. Καὶ δὴ ἀνῄεσαν εὖ μάλα κατασκεψόμενοι πότερόν ποτε πίων ἢ λεπτόγεως ἡ χώρα, εὔβοτός τε καὶ ἀγαθὴ, καὶ γονιμωτάτη, ἤγουν ξηρά τε καὶ ἄκαρπος·","english":"But those who have chosen to be disobedient, suffering the most shameful of all maladies, he will certainly drive away from the chosen flock and repel from every matter that knows how to delight. And he will declare, as is most just in each case: \"This is your portion, the portion of your disobedience to me.\" We will find the Jewish multities subject to such accusations. Therefore they have slipped away from hope and have remained without a share, even though the inheritance was theirs—if indeed it is true, as the blessed Paul says, that the promises belong to them. But because they disobeyed the one who called them to those promises, they have remained without a share, and according to the Savior's word: \"The last have become first, and the first last.\" And this, in turn, was foretold to us from the ancient Scriptures themselves. It runs thus: \"And after this the people set out from Hazeroth and encamped in the wilderness of Paran; and the Lord spoke to Moses, saying: 'Send for yourself men, and let them survey the land of the Canaanites, which I am giving to the sons of Israel for possession; you will send one man from each tribe and from their ancestral houses, all their leaders.' And Moses sent them from the wilderness of Paran by the Lord's command, all of them leaders of the sons of Israel.\" Now these chosen men of the tribes, twelve in number, were separated from the rest of the multitude. And they went up to survey well whether the land was fertile or thin-soiled, good for pasture and most productive, or dry and barren.","structure":"narrative","commentary":[{"unit":"scripture","kind":"scripture","basis":"text","lemma":"Ἀπόστειλον σεαυτῷ ἄνδρας, καὶ κατασκεψάσθωσαν τὴν γῆν τῶν Χαναναίων","severity":"info","text":"Cyril quotes Numbers 13:1-3 (LXX), where God commands Moses to send scouts into Canaan. The passage is the scriptural basis for his allegorical reading.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"scripture","kind":"scripture","basis":"text","lemma":"Γεγόνασιν οἱ ἔσχατοι πρῶτοι, καὶ οἱ πρῶτοι ἔσχατοι","severity":"info","text":"Cyril cites a saying of the Savior (cf. Matthew 20:16; Mark 10:31) to illustrate the reversal of fortunes between obedient and disobedient.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"background","kind":"background","basis":"text","lemma":"ἀποβουκολήσει","severity":"info","text":"The verb ἀποβουκολέω, literally 'to drive away from the herd,' is a pastoral metaphor common in Greek moral discourse, here applied to divine exclusion from the chosen flock.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"reception","kind":"reception","basis":"text","lemma":"τοῦ μακαρίου Παύλου φωνήν","severity":"info","text":"Cyril invokes Paul (likely Romans 9:4 or Galatians 3:18) to argue that the promises of the land belong to the Jews, but disobedience forfeits them—a key anti-Jewish polemical move.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"structure","kind":"structure","basis":"text","lemma":"Καὶ τοῦτο δὴ πάλιν ἐξ αὐτῶν ἡμῖν τῶν ἀρχαιοτέρων προανεφωνεῖτο Γραμμάτων","severity":"info","text":"This transitional phrase signals Cyril's shift from his own argument to a scriptural proof-text, a common structural device in his exegetical method.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"term","kind":"term","basis":"glossary","lemma":"ἀπόκληροι","severity":"info","text":"ἀπόκληροι means 'without a share' or 'disinherited,' a key term in Cyril's argument that the Jews have lost their promised inheritance through disobedience.","cites":[],"named_sources":[],"dropped_cites":[]}],"ambiguities":["The phrase 'τῶν ἀπολέκτων ἀγέλης' could be read as 'the chosen flock' or 'the select herd'; the translation opts for 'chosen flock' to align with pastoral imagery.","The identity of 'the blessed Paul' is not specified; likely Romans or Galatians, but the exact reference is ambiguous."],"confidence":"high","notes":[]},{"i":573,"ref":"p573","source":"ἢ ξύλων τροφὸς ἡμέρων, ἢ καρπῶν ὡραίων λαχοῦσα γένεσιν, εἰ μὴ ἀμελέτητον ἔχει τὸ λήϊον δύνασθαι κομᾷν· καὶ πρὸς τούτοις ἔτι τίνες ἂν εἶεν οἱ κάτοικοι, πότερόν ποτε δεινοὶ πρὸς ἀλκὴν, καὶ καταγώνιστοι τὰ πολεμικὰ, καὶ οὐ τοῖς τυχοῦσιν εὐάντητοι, ἤγουν τοῖς ἀνδρίζεσθαι μεμελετηκόσιν εὐκόλως ἁλώσιμοι· ὅσαι δὲ δὴ αὖ καὶ τίνες αἱ πόλεις, ἆρα ψιλαὶ καὶ ἀτείχιστοι, ἤγουν ἄριστα πεπυργωμέναι. Προσετίθει δὲ ὁ Μωσῆς ὅτι καὶ αὐτῶν δεήσει τῶν καρπῶν ἀποδρεψαμένους οἱονεὶ πρὸς ἀπόδειξιν, ἐπανήκειν αὐτούς. Ἀναβεβηκότες δὴ οὖν ἀποφαίνειν ἠπείγοντο τὸ κεκελευσμένον. Ἐπιτηδείου δὲ ὄντος καιροῦ κατεσκέπτοντό τε τὴν γῆν, καὶ δὴ καὶ βότρυν ἐπαναθέμενοι, χρῆμά τι παράδοξον καὶ ἀσύνηθες, ἀληθὲς θαῦμά τε καὶ ἅμα παρῆσαν ἀζήμιοι, καὶ ἐπανῆκον ἐπὶ Μωσέα. Πλὴν ἐπεμερίζοντο ταῖς γνώμαις ἔτι. Αἰνεῖν μὲν γὰρ ἠξίουν, καὶ ἀπήγγελλον ἅπαντες, ὡς ἀγαθὴ καὶ πίων ἡ γῆ, καὶ τούτου μάρτυρα ἐπεκόμιζον τὸν ἐξ αὐτῆς ληφθέντα καρπόν· ἀλλ’ οἱ μὲν θρασὺ τὸ ἔθνος τὸ ἐπ’ αὐτῆς ὠνόμαζον εὐσθενές τε καὶ μαχιμώτατον, καὶ ταῖς τῶν πάντων ὑπεροψίαις ὀλίγα παραχωροῦν. Υἱοὺς γὰρ, φασὶ, γιγάντων ἑωράκαμεν ἐκεῖ· ὑψηλὸν δὲ οὕτω καὶ εὐμέγεθες, ὡς ἀκρίδων, οἶμαί που, διενεγκεῖν τοὺς ἐξ αἵματος Ἰσραὴλ, εἰ ταῖς ἐκείνων ὑπεροχαῖς συγκρίνοιντο. Χάλεβ δὲ καὶ Ἰησοῦς ἔφασκον ἐναργῶς, ὡς ἀγαθή τε καὶ πίων ἡ γῆ. Καὶ εἰ αἱρετίζει ἡμᾶς Κύριος, εἰσάξει ἡμᾶς εἰς αὐτήν. Περιέσονται δὲ ὅτι τῶν καθηκόντων, Θεοῦ προασπίζοντος, διεβεβαιοῦντο πάλιν.","english":"or a nurse of cultivated trees, or having obtained the generation of seasonal fruits, unless it has the practiced ability to harvest the crop. And in addition to these, who the inhabitants might be, whether they are formidable in strength and skilled in warfare, and not easily captured by ordinary men, that is, by those practiced in valor; and how many and what the cities are, whether they are bare and unwalled, or excellently fortified. Moses added that they would need to pluck some of the fruits as a demonstration and then return. So having gone up, they hastened to report what had been commanded. When the opportune time came, they surveyed the land, and indeed, taking a cluster of grapes—a strange and unusual thing, a true marvel—they returned unharmed and came back to Moses. However, they were still divided in opinion. For all deemed it right to praise and reported that the land was good and fertile, and they brought the fruit taken from it as a witness. But some called the people living there bold, strong, and very warlike, yielding little to the contempt of all. \"For we have seen sons of giants there,\" they said, \"so tall and large that they would surpass the men of Israel, I think, like locusts, if compared to their stature.\" But Caleb and Joshua clearly affirmed that the land was good and fertile. \"And if the Lord chooses us, he will lead us into it. They will prevail over the enemy,\" they insisted again, \"since God protects us.","structure":"narrative","commentary":[{"unit":"background","kind":"background","basis":"background","lemma":"βότρυν ἐπαναθέμενοι","severity":"info","text":"The episode of the spies returning with a single cluster of grapes as proof of the land's fertility is unique to Numbers 13:23-24 and is elaborated here by Cyril to emphasize the miraculous nature of the sign.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"scripture","kind":"scripture","basis":"text","lemma":"υἱοὺς γιγάντων","severity":"info","text":"The phrase 'sons of giants' echoes the biblical description of the Anakim (Numbers 13:22, 28), whom the spies reported as descendants of the Nephilim, reinforcing the threat of the Canaanite inhabitants.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"parallel","kind":"parallel","basis":"text","lemma":"Χάλεβ δὲ καὶ Ἰησοῦς","severity":"info","text":"Caleb and Joshua's minority report, affirming the land's goodness and divine support, parallels Numbers 14:6-9, where they alone advocate for invasion against the fearful majority.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"structure","kind":"structure","basis":"text","lemma":"Ἐπιτηδείου δὲ ὄντος καιροῦ","severity":"info","text":"This phrase marks a narrative transition from the spies' reconnaissance to their return, structuring Cyril's commentary as a sequential retelling of the biblical account with moral and theological reflections.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"reception","kind":"reception","basis":"text","lemma":"ἀληθὲς θαῦμά","severity":"info","text":"Cyril's characterization of the grape cluster as a 'true marvel' reflects a patristic tendency to read the event typologically, prefiguring the promised land's abundance under divine favor.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"caution","kind":"caution","basis":"text","lemma":"ἀκρίδων","severity":"caution","text":"The comparison of Israelites to 'locusts' relative to the giants is ambiguous: it may denote numerical insignificance or physical smallness; Cyril likely intends the latter to heighten the contrast.","cites":[],"named_sources":[],"dropped_cites":[]}],"ambiguities":["The phrase 'ἀκρίδων' (locusts) could be read as a simile for multitude or for smallness; the context of giant stature favors the latter.","The exact biblical referent for 'υἱοὺς γιγάντων' is not explicitly cited by Cyril but is clearly the Anakim of Numbers 13."],"confidence":"high","notes":[]},{"i":574,"ref":"p574","source":"Ἐπειδὴ δὲ τῶν τοιούτων ἠκροῶντο λόγων οἱ ἐξ Ἰσραὴλ, ἡ πολλή τε καὶ ἀγελαία πληθὺς, εὐθὺς εἰς λήθην ὑπενεχθεῖσα Θεοῦ, καὶ τῶν ἐν Αἰγύπτῳ σημείων ἀμνημονήσασα, πολὺ τὸ δεῖμα νοσεῖ, ὀκνεῖ πρὸς τὴν μάχην, ἀπέφηνε τὴν ἀντίστασιν, ἐρᾷ δὲ οὐκέτι τῶν ἐπηγγελμένων· οὐ τὴν τοῦ βοηθοῦντος διενοεῖτο χεῖρα τὴν παναλκῆ τε καὶ ἄμαχον, κατοιμώζει δὲ μειρακιωδῶς, καὶ αὐτίκα δὲ μάλα, γυναίοις τε ὁμοῦ καὶ φιλτάτοις τῶν πολεμίων ξίφεσι δαπανηθήσεσθαι προσδοκᾷ. Καὶ δὴ καὶ φάναι τετολμήκασιν, ὡς ἦν ἀμείνων θητεία αὐτοῖς ἡ ἐν Αἰγύπτῳ, καὶ τὸ τῆς δουλείας ἄχθος εὐφορητότερον. Ὑπονοστῆσαί τε ὅτι δεήσει πρὸς Αἰγυπτίους δακρυῤῥοοῦντες ἔφασκον· παραθήγοντας πρὸς ἀνδρείαν τοὺς ἀμφὶ τὸν Ἰησοῦν καὶ Χάλεβ, καὶ χοῦν καταπαττομένους καταλιθοῦν ἐπεχείρουν. Ἡκόντων δὲ ἤδη πρὸς τοῦτο λοιπὸν ἀθλιότητος τῶν πραγμάτων, ὤφθη, φησὶ, δόξα Κυρίου ἐν νεφέλῃ ἐπὶ τὴν σκηνὴν τοῦ μαρτυρίου, ἐν πᾶσι τοῖς υἱοῖς Ἰσραὴλ, καὶ διολλύναι μὲν ἅπαντας ἀμελητὶ διεσκέπτετο. Προσπίπτοντος δὲ καὶ ἐκλιπαροῦντος Μωσέως, κατανεύει μόλις. Εἶπε γὰρ φησὶ, Κύριος πρὸς Μωσῆν· Ἵλεως αὐτοῖς εἰμὶ κατὰ τὸ ῥῆμά σου. Ἀλλὰ ζῶ ἐγὼ, καὶ ζῶν τὸ ὄνομά μου. Καὶ ἐμπλήσει ἡ δόξα Κυρίου πᾶσαν τὴν γῆν. Ὅτι πάντες οἱ ἄνδρες οἱ ὁρῶντες τὴν δόξαν μου, καὶ τὰ σημεῖα ἃ ἐγὼ ἐποίησα ἐν τῇ Αἰγύπτῳ, καὶ ἐν τῇ ἐρήμῳ ταύτῃ, καὶ ἐπείρασάν με τοῦτο δέκατον, καὶ οὐκ εἰσήκουσάν μου τῆς φωνῆς. Ἢ μὴν οὐκ ὄψονται τὴν γῆν ἣν ὤμοσα τοῖς πατράσιν αὐτῶν, ἀλλ’ ἢ τὰ τέκνα αὐτῶν, ἅ ἐστι μετ’ ἐμοῦ ὧδε· ὅσοι οὐκ οἴδασιν ἀγαθὸν ἢ κακόν. Πᾶς νεώτερος ἄπειρος, τούτοις δώσω τὴν γῆν.","english":"Since those from Israel were hearing such words—the great and unorganized multitude—they were immediately carried away into forgetfulness of God, and having no memory of the signs in Egypt, they suffer from great cowardice, they shrink from battle, they renounce resistance, and they no longer desire the promised things. They did not consider the all-powerful and invincible hand of their helper, but they lament childishly, and at once they expect to be consumed by the swords of their enemies, along with their women and children. And indeed they dared to say that servitude in Egypt was better for them, and the burden of slavery more bearable. And they declared, weeping, that they would have to return to the Egyptians; and they tried to stone Joshua and Caleb, who were urging them to courage, covering themselves with dust. When matters had already reached this depth of wretchedness, then, it says, the glory of the Lord appeared in a cloud upon the tabernacle of testimony, before all the sons of Israel, and it considered destroying them all without effort. But when Moses fell down and implored, it reluctantly consented. For it says, the Lord said to Moses: I am merciful to them according to your word. But I live, and my name lives. And the glory of the Lord will fill the whole earth. For all the men who see my glory and the signs that I performed in Egypt and in this wilderness, and have tested me this tenth time, and have not heeded my voice—they will certainly not see the land that I swore to their fathers, but rather their children, who are with me here, all who do not know good or evil. Every younger inexperienced one—to these I will give the land.","structure":"narrative","commentary":[{"unit":"scripture","kind":"scripture","basis":"text","lemma":"δόξα Κυρίου ἐν νεφέλῃ ἐπὶ τὴν σκηνὴν τοῦ μαρτυρίου","severity":"info","text":"Cyril conflates Exodus 16:10 (the appearance of the glory in a cloud) with Numbers 14:10 (the tabernacle of testimony). The phrase 'glory of the Lord in a cloud upon the tabernacle of testimony' is a composite citation.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"scripture","kind":"scripture","basis":"text","lemma":"Ἢ μὴν οὐκ ὄψονται τὴν γῆν ἣν ὤμοσα τοῖς πατράσιν αὐτῶν","severity":"info","text":"This speech of the Lord echoes Numbers 14:22-23, where the generation that tested God ten times is denied the Promised Land. Cyril adapts the wording freely, adding 'tenth time' and 'children who do not know good or evil'.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"background","kind":"background","basis":"text","lemma":"Ἡ πολλή τε καὶ ἀγελαία πληθὺς","severity":"info","text":"Cyril's description of the Israelites as 'the great and unorganized multitude' reflects a common patristic trope contrasting the undisciplined many with the virtuous few, here Joshua and Caleb.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"term","kind":"term","basis":"glossary","lemma":"ἀγελαία","severity":"info","text":"The adjective 'agelaia' (literally 'herd-like') is used pejoratively to denote the unthinking, collective nature of the people, contrasting with the individual piety of Moses and the leaders.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"structure","kind":"structure","basis":"text","lemma":"Ἐπειδὴ δὲ ... ὤφθη, φησὶ, δόξα Κυρίου","severity":"info","text":"Cyril structures the passage as a narrative of decline (cowardice, forgetfulness, rebellion) followed by a theophany and divine judgment, mirroring the pattern of sin and punishment in the wilderness narratives.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"reception","kind":"reception","basis":"text","lemma":"καταλιθοῦν ἐπεχείρουν","severity":"info","text":"The attempted stoning of Joshua and Caleb is not in the biblical account (Numbers 14) but is a haggadic expansion, possibly from Jewish tradition or Cyril's own elaboration to heighten the drama.","cites":[],"named_sources":[],"dropped_cites":[]}],"ambiguities":["The phrase 'ζῶ ἐγὼ, καὶ ζῶν τὸ ὄνομά μου' is ambiguous: it may be a divine self-assertion or a liturgical formula; Cyril does not gloss it.","The identity of 'the younger inexperienced ones' (πᾶς νεώτερος ἄπειρος) is left vague: it could refer to the children of the Israelites or to a new generation of leaders."],"confidence":"high","notes":[]},{"i":575,"ref":"p575","source":"Πάντες δὲ οἱ παροξύναντές με, οὐκ ὄψονται αὐτήν· ὁ δὲ παῖς μου Χάλεβ, ὅτι ἐγενήθη πνεῦμα ἕτερον ἐν αὐτῷ, καὶ ἐπηκολούθησέ μοι· εἰσάξω αὐτὸν εἰς τὴν γῆν εἰς ἣν εἰσῆλθον ἐκεῖ, καὶ τὸ σπέρμα αὐτοῦ κληρονομήσει αὐτήν. Ἄθρει δὴ οὖν, ὅτι παγχάλεπα μὲν παρὰ Θεῷ τῆς ἀπειθείας τὰ ἐγκλήματα. Δύσοιστον δὲ τὴν ζημίαν ὑπομένειν ἀνάγκη τοὺς ὑπ’ αὐτὴν γεγονότας. Τοῦτό τοι παθόντα τὸν Ἰσραὴλ εὑρήσομεν, τοῖς ἀρχαιοτέροις Γράμμασι τὰ νέα συμβάλλοντες, καὶ συμβαίνουσαν ταῖς σκιαῖς ἀποφαίνοντες τὴν ἀλήθειαν. Προτρέπει μὲν γὰρ Μωσῆς ἰέναι κατασκεψομένους εὖ μάλα τῆς ἐπαγγελίας τὴν γῆν τοὺς ἐξηλεγμένους ἐκ πασῶν τῶν φυλῶν. Ἐπειδὴ δὲ ἧκον, καὶ ἤδη παρῆσαν, οἱ μὲν κατηγόρευον τὸν ἀριθμὸν ὄντες δέκα, καὶ ἁπάσῃ τῇ συναγωγῇ δειμάτων τε ὁμοῦ, καὶ θεομισοῦς ἀπιστίας γεγόνασι πρόξενοι, Οἱ δὲ δὴ λειπόμενοι δύο Χάλεβ τε ὁ τοῦ Ἰεφωνῆ, καὶ μέν τοι καὶ Ἰησοῦς προὔτρεπόν τε ἰέναι καταδῃώσαντες, καὶ αὐτὴν δὲ τὴν γῆν ἐπαινεῖν ἠξίουν, πίων ὅτι καὶ εὔκαρπος, καὶ μὴν καὶ ληΐων ἀριστότροφος ἐναργῶς ἀνακεκραγότες. Ἀλλ’ οἱ μὲν ἐξέπιπτον τῆς ἐπαγγελίας, οἱ δὲ οὐρανίᾳ ψήφῳ κληρονόμοι τῆς ἄνωθεν τέθεινται, καὶ τετίμηνται παρὰ Θεοῦ.","english":"All who provoked me will not see it; but my servant Chaleb, because another spirit was in him, and he followed me—I will bring him into the land into which I entered there, and his seed will inherit it. Observe then that the charges of disobedience are very grievous before God. And it is necessary that those who have fallen under it endure a loss hard to bear. We will find that Israel suffered this, when we compare the new writings with the older ones, and declare the truth corresponding to the shadows. For Moses urged the chosen ones from all the tribes to go and thoroughly survey the land of promise. But when they arrived and were already present, the ten, being in number, became agents of terrors and godless unbelief to the whole assembly. The remaining two, Chaleb son of Jephonne and also Joshua, urged them to go, having ravaged it, and deemed it worthy to praise the land itself, crying out clearly that it was rich and fruitful, and indeed best for crops. But the former fell from the promise, while the latter were appointed by divine decree as heirs from above, and were honored by God.","structure":"narrative","commentary":[{"unit":"scripture","kind":"scripture","basis":"text","lemma":"Πάντες δὲ οἱ παροξύναντές με, οὐκ ὄψονται αὐτήν· ὁ δὲ παῖς μου Χάλεβ, ὅτι ἐγενήθη πνεῦμα ἕτερον ἐν αὐτῷ, καὶ ἐπηκολούθησέ μοι· εἰσάξω αὐτὸν εἰς τὴν γῆν εἰς ἣν ε","severity":"info","text":"Cyril paraphrases Numbers 14:24 (LXX), where God declares that Caleb alone will enter the land because he followed faithfully. The Greek text closely follows the LXX but condenses the narrative.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"term","kind":"term","basis":"glossary","lemma":"παγχάλεπα","severity":"info","text":"παγχάλεπα (very grievous) is a rare compound intensifying χαλεπός. Cyril uses it to underscore the severity of disobedience, a rhetorical heightening typical of his homiletic style.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"structure","kind":"structure","basis":"text","lemma":"τοῖς ἀρχαιοτέροις Γράμμασι τὰ νέα συμβάλλοντες","severity":"info","text":"Cyril explicitly announces a typological method: comparing the new writings (Gospels) with the older ones (the Law) to show how the truth corresponds to the shadows. This frames the entire passage as a typological reading.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"background","kind":"background","basis":"text","lemma":"οἱ μὲν κατηγόρευον ... δέκα","severity":"info","text":"The ten spies who brought back a negative report are contrasted with Caleb and Joshua. This episode (Numbers 13–14) is a standard example of faith versus fear in early Christian exegesis.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"reception","kind":"reception","basis":"text","lemma":"οὐρανίᾳ ψήφῳ κληρονόμοι","severity":"info","text":"Cyril interprets Caleb and Joshua’s reward as a divine decree (οὐρανίᾳ ψήφῳ), prefiguring the Christian elect who inherit the promised land of salvation. This reflects Alexandrian typology.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"caution","kind":"caution","basis":"text","lemma":"καταδῃώσαντες","severity":"caution","text":"The participle καταδῃώσαντες (having ravaged) is unexpected: the spies are sent to survey, not destroy. Possibly a scribal error for κατασκεψάμενοι (having surveyed) or a deliberate rhetorical exaggeration by Cyril.","cites":[],"named_sources":[],"dropped_cites":[]}],"ambiguities":["The phrase καταδῃώσαντες (having ravaged) is ambiguous: it may be a corruption of κατασκεψάμενοι (having surveyed) or a rhetorical intensification by Cyril.","The identity of the ten spies is not named; Cyril assumes the reader knows the biblical narrative."],"confidence":"high","notes":[]},{"i":576,"ref":"p576","source":"β. Ποῖος οὖν ἄρα λοιπὸν τῆς ἀληθοῦς καὶ πνευματικῆς θεωρίας ὁ τρόπος εἰπεῖν ἀναγκαῖον. Διὰ τῶν Μωσέως βιβλίων, ἤτοι τῶν ἐν αὐτοῖς ὡς ἐν τύποις ἔτι προαναπεπλασμένων τοῖς ἁγίοις ἀγαθῶν, ἤτοι τῆς γῆς τῆς ἁγίας τῆς τοῖς πατράσιν ἐπηγγελμένης ἐξεπέμπετο τρόπον τινὰ τῶν Ἰουδαίων ὁ νοῦς. Ἔστι γὰρ, ἔστιν ἰδεῖν ἐν τοῖς νομικοῖς συγγράμμασι κατεσκιασμένον τοῖς τύποις τὸ Χριστοῦ μυστήριον· καὶ τὸν δι’ αὐτοῦ ἐν πνεύματι ἁγιασμὸν, καὶ τὴν τοῖς ἁγίοις ἐπηγγελμένην ἐλπίδα. Τέθυται μὲν γὰρ ὁ ἀμνὸς ὁ ἐν Αἰγύπτῳ παρὰ τῶν ἐξ Ἰσραήλ· κατεχρίοντό τε τῷ αἵματι, καὶ κατείργηται ὁ ὀλοθρευτής. Ὅτι δὲ ἀτονήσει θάνατος ἐν θανάτῳ Χριστοῦ, καὶ τοὺς ἐν ἁγίῳ Πνεύματι κατακεχρισμένους παρελάσει λοιπὸν ἡ φθορὰ, προεπήγγειλεν ἡ σκιά. Ὅτι δὲ καὶ τῆς ἐν ἀρχαῖς δοθείσης εὐημερίας ἐπιδραξόμεθα, καὶ ἐν τῷ παραδείσῳ τῆς τρυφῆς ἀνακομισθήσεται πάλιν ὁ ἄνθρωπος, οὐδὲν ἧττον ἡμῖν ὑπεμφήνειεν ἂν ὁ νόμος. Ἑορτάζειν μὲν γὰρ προστέταχεν, ἐν τῷ μηνὶ τῷ ἑβδόμῳ, καὶ πεντεκαιδεκάτῃ τοῦ μηνὸς, καὶ κάλυντρά τε φοινίκων λαβόντες εἰς χεῖρας, καὶ ὡραίου ξύλου καρπὸν, καὶ κλάδους ξύλου δασεῖς, καὶ ἰτέας, καὶ ἄγνου. Δέχεσθαι δὲ οὐχ ἁπλῶς προστέταχεν, ἀλλ’ ἐν πρώτῃ τε ἡμέρᾳ καὶ ἑβδόμῃ· κλητήν τε ἁγίαν τὴν πρώτην ὀνομάζει, καὶ μήν τοι καὶ τὴν ἑβδόμην. Ὑπεδήλου δὲ τὸ χρῆμα πλαγίως, ὅτι δέδοται μὲν ὁ παράδεισος ἐν πρώτῳ καιρῷ τῇ τοῦ γένους ἀρχῇ, φημὶ δὲ τῷ Ἀδάμ· δοθήσεται δὲ καὶ ἐν ἐσχάτῳ, τουτέστι, τῇ συντελείᾳ τοῦ παρόντος αἰῶνος· οὗ τύπος ἂν εἴη καὶ μάλα σαφὴς, ἡ τελευταία τῆς ἑβδόμης ἡμέρα. Ἁγία δὲ ἡ πρώτη, καὶ ἡ ἑβδόμη.","english":"What then is the manner of true and spiritual contemplation? It is necessary to state it. Through the books of Moses, that is, through the good things still prefigured in them as types for the saints—namely, the holy land promised to the fathers—the mind of the Jews was, in a way, sent forth. For it is possible, indeed, to see in the legal writings the mystery of Christ shadowed by the types, and through it the sanctification in spirit, and the hope promised to the saints. For the lamb was sacrificed in Egypt by the Israelites; they were anointed with its blood, and the destroyer was restrained. And that death will be weakened by the death of Christ, and that corruption will henceforth pass by those anointed in the Holy Spirit, the shadow foretold. And that we will grasp the prosperity given in the beginning, and that man will be brought back again into the paradise of delight, the law would no less suggest to us. For it commanded to celebrate, in the seventh month, on the fifteenth day of the month, and to take in hand palm branches, and the fruit of a beautiful tree, and thick branches of a tree, and willow, and chaste-tree. And it commanded to receive not simply, but on the first day and the seventh; it calls the first a holy convocation, and likewise the seventh. The matter indirectly indicated that paradise was given at the first time to the beginning of the race—I mean to Adam—and will be given also at the last, that is, at the end of the present age; of which the last day of the seventh would be a very clear type. And the first is holy, and the seventh.","structure":"narrative","commentary":[{"unit":"sense","kind":"sense","basis":"text","lemma":"τῆς ἀληθοῦς καὶ πνευματικῆς θεωρίας","severity":"info","text":"Cyril distinguishes 'true and spiritual contemplation' from literal reading, a hermeneutical principle common in Alexandrian exegesis.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"term","kind":"term","basis":"text","lemma":"τύποις","severity":"info","text":"τύποις ('types') is a key term: Cyril reads Mosaic laws as prefigurations of Christ and eschatological realities, not mere historical events.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"scripture","kind":"scripture","basis":"text","lemma":"ὁ ἀμνὸς ὁ ἐν Αἰγύπτῳ","severity":"info","text":"Alludes to the Passover lamb in Exodus 12, interpreted typologically as a foreshadowing of Christ's sacrifice.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"background","kind":"background","basis":"text","lemma":"ἑορτάζειν ... ἐν τῷ μηνὶ τῷ ἑβδόμῳ","severity":"info","text":"Refers to the Feast of Tabernacles (Sukkot) in the seventh month (Tishri), with palm, willow, and citron (etrog) branches, as per Leviticus 23:40-43.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"structure","kind":"structure","basis":"text","lemma":"ἡ πρώτη ... καὶ ἡ ἑβδόμη","severity":"info","text":"Cyril pairs the first and seventh days of the feast to typologically link the beginning (Adam in paradise) and the end (eschatological restoration).","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"reception","kind":"reception","basis":"text","lemma":"τῆς γῆς τῆς ἁγίας","severity":"info","text":"The 'holy land' promised to the fathers is interpreted by Cyril as a type of the eschatological paradise, not a territorial claim.","cites":[],"named_sources":[],"dropped_cites":[]}],"ambiguities":["The Coptic Vorlage for this passage is not extant; the Greek text is from the printed edition (pta). The phrase 'κάλυντρά τε φοινίκων' is ambiguous: it may mean 'palm branches' or 'palm-leaf covers'."],"confidence":"high","notes":[]},{"i":577,"ref":"p577","source":"Ἅγιος γὰρ ἡμῶν ὁ καιρὸς, καθ’ ὃν ἦν ἔτι τὴν δοθεῖσαν αὐτῷ φυλάττων ἐντολὴν ὁ πρωτοπάτωρ Ἀδάμ· ἅγιος δὲ πάλιν ὁ ἐν ἐσχάτοις. Ἡγιάσμεθα γὰρ ἐν Χριστῷ, τῶν ἐξ ἁμαρτίας ἐγκλημάτων ἀπηλλαγμένοι, καὶ μέτοχοι γεγονότες τοῦ ἁγίου Πνεύματος. Οὐκοῦν διὰ τύπου καὶ σκιᾶς μονονουχὶ προαποστέλλει Μωσῆς, ἤτοι τῶν νομικῶν γραμμάτων ἡ δύναμις, τοὺς εὐμαθεστέρους καὶ οἱονεί πως ἐξειλεγμένον ἔχοντας τὸν νοῦν, εἰς κατάσκεψιν ἀκριβῆ τῶν ἐπηγγελμένων παρὰ Θεοῦ. Ἐπειδὴ δὲ τοῖς ἐθέλουσι τυχεῖν τῶν οὕτω σεπτῶν καὶ εὐκλεεστάτων ἀγαθῶν, οὐ πρὸς αἷμά τε καὶ σάρκα ἡ πάλη· πρὸς ἀρχὰς δὲ μᾶλλον καὶ ἐξουσίας, καὶ τοὺς κοσμοκράτορας τοῦ αἰῶνος τούτου, κατὰ τὸ γεγραμμένον· κατοκνοῦσι τὴν μάχην οἱ φρονοῦντες τὰ τῆς σαρκός· οἱ τὰ πρόσκαιρά τε καὶ ἀπολλύμενα τῆς εἰς αἰῶνα τρυφῆς προτετιμηκότες. Ἄθρει γὰρ ὅτι καὶ οἱ ἐξ Ἰσραὴλ, γυναίων τε πέρι καὶ τέκνων ἄνω τε καὶ κάτω λέγουσι ταῖς τῶν ἀπολέκτων φωναῖς εἰς τοσοῦτο δειλίας τε καὶ ἀθλιότητος κατενηνεγμένοι. Ἐννόει δὲ καὶ τοὺς ἐν καιρῷ τῆς ἐπιδημίας τοῦ πάντων ἡμῶν Σωτῆρος Χριστοῦ ταῖς τῶν Ἰουδαίων φωναῖς ζημιουμένους τὴν πίστιν. Ὁ μὲν γὰρ Κύριος ἡμῶν Ἰησοῦς Χριστὸς τὴν τῶν οὐρανῶν βασιλείαν τοῖς πιστεύουσιν ἐχαρίζετο. Πλὴν ἐκάλει πρὸς εὐτολμίαν, δῆλον δὲ ὅτι τὴν πνευματικήν. Καὶ ὅτι προσήκει τῆς τοῦ διαβόλου πλεονεξίας καταθλεῖν εὖ μάλα τοὺς ἐπ’ αὐτῷ πεποιθότας διεκελεύετο λέγων· Ἰδοὺ δέδωκα ὑμῖν πατεῖν ἐπάνω ὄφεων καὶ σκορπίων, καὶ ἐπὶ πᾶσαν τὴν δύναμιν τοῦ ἐχθροῦ. Οἱ δὲ πιστεύειν οὐκ ἤθελον, τῆς εἰς Θεὸν ἀγάπης προτάττοντες τὰ σωματικά.","english":"Holy is our time, in which the first-ancestor Adam was still keeping the commandment given to him; and holy again is the last time. For we have been sanctified in Christ, freed from the charges of sin, and have become partakers of the Holy Spirit. Therefore, through type and shadow, Moses—that is, the power of the legal writings—virtually sends ahead those who are more teachable and who have, as it were, a select mind, for an accurate contemplation of the good things promised by God. But for those who wish to obtain such revered and most glorious goods, the struggle is not against blood and flesh; rather, it is against principalities and powers, and the world-rulers of this age, according to what is written: those who think of fleshly things shrink from the battle, those who have preferred the temporary and perishable to eternal delight. For observe that even those from Israel, concerning wives and children, speak up and down with the voices of the chosen, brought down to such cowardice and wretchedness. And consider also those who, at the time of the advent of our Savior Christ for all, were harmed in their faith by the voices of the Jews. For our Lord Jesus Christ granted the kingdom of the heavens to those who believe. Yet he called them to courage—clearly, spiritual courage. And he commanded that it is fitting to trample well upon the greed of the devil, saying to those who trusted in him: Behold, I have given you to walk upon snakes and scorpions, and upon every power of the enemy. But they were unwilling to believe, preferring bodily things to love for God.","structure":"narrative","commentary":[{"unit":"sense","kind":"sense","basis":"text","lemma":"Ἡγιάσμεθα γὰρ ἐν Χριστῷ","severity":"info","text":"Cyril contrasts the holiness of Adam's time with the sanctification of believers in Christ, framing salvation history as a movement from type to fulfillment.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"term","kind":"term","basis":"glossary","lemma":"τύπος","severity":"info","text":"τύπος (type) is a key hermeneutical term for Cyril, denoting a prophetic figure or event in the Old Testament that prefigures Christ or Christian realities.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"scripture","kind":"scripture","basis":"text","lemma":"Ἰδοὺ δέδωκα ὑμῖν πατεῖν ἐπάνω ὄφεων καὶ σκορπίων","severity":"info","text":"This saying is not a direct biblical quotation but likely an allusion to Christ's promise of victory over evil, echoing themes in Luke 10:19 or patristic expansions.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"background","kind":"background","basis":"text","lemma":"κοσμοκράτορας","severity":"info","text":"κοσμοκράτορας (world-rulers) reflects a late antique Christian concept of demonic powers governing the material world, often opposed in ascetic and apocalyptic literature.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"parallel","kind":"parallel","basis":"text","lemma":"πρὸς ἀρχὰς δὲ μᾶλλον καὶ ἐξουσίας","severity":"info","text":"The phrase echoes Ephesians 6:12, where Paul speaks of struggling against principalities and powers, a common Pauline trope in Cyril's spiritual exegesis.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"reception","kind":"reception","basis":"text","lemma":"τῶν ἐξ Ἰσραὴλ","severity":"info","text":"Cyril's critique of Israel's attachment to family and material goods reflects a standard patristic polemic against Jewish literalism, contrasting it with Christian spiritual interpretation.","cites":[],"named_sources":[],"dropped_cites":[]}],"ambiguities":["The phrase 'Ἰδοὺ δέδωκα ὑμῖν πατεῖν ἐπάνω ὄφεων καὶ σκορπίων' is not a direct scriptural citation; it may be a loose paraphrase or apocryphal saying. The reading taken treats it as an allusion to Christ's teaching on spiritual warfare."],"confidence":"high","notes":[]},{"i":578,"ref":"p578","source":"Κεκλημένοι γὰρ εἰς τοὺς γάμους, ἤρξαντο, φησὶν, ἀπὸ μιᾶς παραιτεῖσθαι πάντες. Καὶ ὁ μὲν ἔφασκεν· Ἀγρὸν ἠγόρασα· ὁ δέ· Γυναῖκα ἔγημα, καὶ οὐ δύναμαι ἐλθεῖν. Ὁρᾷς ἀδελφότητα παθῶν; ὁρᾷς συγγένειαν νοσημάτων; Οὐκοῦν οἱ μὲν Γραμματεῖς τε καὶ Φαρισαῖοι καταγορεύουσι τρόπον τινὰ διὰ τοῦ μὴ βούλεσθαι βαδίζειν εἰς αὐτὴν, τῆς ἐπαγγελίας τοῦ Θεοῦ, μήτε μὴν ἑτέρους ἐᾷν. Τοιγάρτοι καὶ ἤκουον· Οὐαὶ ὑμῖν τοῖς νομικοῖς, ὅτι ἤρατε τὴν κλεῖδα τῆς γνώσεως. Αὐτοὶ οὐκ εἰσέλθετε, καὶ τοὺς εἰσερχομένους ἐκωλύσατε. Ἀπολώλασι γὰρ ταῖς τῶν ἡγουμένων φωναῖς οἱ ὑπὸ χεῖρα λαοί. Οὕτω που διὰ φωνῆς προφήτου φησὶν ὁ Θεὸς, ὅτι Οἱ ποιμένες ἠφρονήσαντο, καὶ τὸν Κύριον οὐκ ἐζήτησαν· διὰ τοῦτο οὐκ ἐνόησε πᾶσα ἡ νομὴ, καὶ διεσκορπίσθησαν. Τοιγάρτοι καὶ ἡ πολλὴ τῶν Ἰουδαίων πληθὺς ἀπώλισθε μὲν τῆς ἐπαγγελίας, ἀμέτοχος δὲ τῆς διὰ Χριστοῦ χάριτος γέγονε. Πλὴν σέσωσται τὸ κατάλειμμα διὰ Χριστοῦ. Τύπος δ’ ἂν εἴη καὶ τοῦδε σαφὴς ὁ Χάλεβ υἱὸς Ἰεφονῆ, καὶ μέν τοι καὶ Ἰησοῦς· οἳ μυρία μὲν ὅσα προσεφώνουν τοῖς ἐξ Ἰσραὴλ, παραθήγοντες εἰς ἀνδρείαν, καλήν τε καὶ ἀξιόληπτον τὴν γῆν ὀνομάζοντες, καὶ ὅτι κρατήσουσι τῶν ἐθνῶν ἀνακεκραγότες· ἀλλὰ μικροῦ διολώλασι. Εἶπε γὰρ, φησὶ, πᾶσα ἡ συναγωγὴ, καταλιθοβολῆσαι αὐτούς. Πλὴν δὲ τέθεινται καὶ κληρονόμοι παρὰ Θεοῦ. Τίς οὖν ἄρα ἐστὶν ὁ Χάλεβ, σαφηνιεῖ τὸ ὄνομα. Διερμηνεύεται γὰρ, πᾶσα καρδία· Ἰεφονῆ δὲ πάλιν, ἡ ἐπιστροφή. Οὐκοῦν οἱ τελείαν ἔχοντες μετὰ Θεοῦ τὴν καρδίαν, υἱοὶ τῆς ἐπιστροφῆς σὺν τοῖς Ἰησοῦ.","english":"Called to the wedding, they began, it says, all to beg off from one. And one said, \"I bought a field\"; another, \"I married a wife, and I cannot come.\" Do you see a brotherhood of passions? Do you see a kinship of diseases? Therefore the Scribes and Pharisees in a way accuse through not wishing to go to the promise of God, nor do they allow others. So then they also heard, \"Woe to you legal experts, because you took the key of knowledge. You yourselves do not enter, and you prevented those entering.\" For the peoples under hand have perished by the voices of the leaders. Somewhere thus through the voice of a prophet God says, \"The shepherds became foolish, and did not seek the Lord; therefore the whole pasture did not understand, and they were scattered.\" So then the great multitude of the Jews slipped away from the promise, and became without a share of the grace through Christ. Yet the remnant has been saved through Christ. A clear type of this would be Caleb son of Jephunneh, and indeed also Joshua; who countless times addressed those from Israel, sharpening them to courage, calling the land good and desirable, and crying out that they would take hold of the nations; but they nearly perished. For it says the whole assembly said to stone them. Yet they have been appointed heirs by God. Who then is Caleb? The name will clarify. For it is interpreted, \"whole heart\"; and Jephunneh again, \"the turning.\" Therefore those having a perfect heart with God are sons of the turning together with Joshua.","structure":"narrative","commentary":[{"unit":"scripture","kind":"scripture","basis":"text","lemma":"Κεκλημένοι γὰρ εἰς τοὺς γάμους","severity":"info","text":"Cyril alludes to the parable of the wedding feast (Matt 22:1-14), where invited guests refuse to attend, paralleling the scribes and Pharisees rejecting God's promise.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"scripture","kind":"scripture","basis":"text","lemma":"Οὐαὶ ὑμῖν τοῖς νομικοῖς, ὅτι ἤρατε τὴν κλεῖδα τῆς γνώσεως","severity":"info","text":"This woe echoes Matt 23:13-14, where Jesus condemns the scribes and Pharisees for taking the key of knowledge and hindering others from entering the kingdom.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"scripture","kind":"scripture","basis":"text","lemma":"Οἱ ποιμένες ἠφρονήσαντο, καὶ τὸν Κύριον οὐκ ἐζήτησαν","severity":"info","text":"Cyril cites a prophetic voice (cf. Jer 10:21) where shepherds' folly leads to the scattering of the flock, applied to Jewish leaders.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"term","kind":"term","basis":"text","lemma":"Χάλεβ υἱὸς Ἰεφονῆ","severity":"info","text":"Caleb son of Jephunneh is interpreted as 'whole heart' (πᾶσα καρδία) and 'turning' (ἐπιστροφή), symbolizing those with perfect heart and repentance who become heirs with Joshua.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"background","kind":"background","basis":"text","lemma":"Γραμματεῖς τε καὶ Φαρισαῖοι","severity":"info","text":"Scribes and Pharisees are cast as legal experts who reject the gospel, a common patristic trope contrasting Jewish legalism with Christian grace.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"structure","kind":"structure","basis":"text","lemma":"Τύπος δ’ ἂν εἴη καὶ τοῦδε σαφὴς ὁ Χάλεβ","severity":"info","text":"Cyril introduces Caleb and Joshua as a typological prefiguration of the remnant saved through Christ, linking the Old Testament narrative to the New Testament promise.","cites":[],"named_sources":[],"dropped_cites":[]}],"ambiguities":["The identity of the 'wedding' (γάμους) is not explicitly tied to a specific biblical passage; it may refer to the parable in Matthew 22 or a broader allegory of the covenant.","The source of the prophetic quotation about shepherds is not given; it may be a conflation of Jeremiah 10:21 or a similar passage."],"confidence":"high","notes":[]},{"i":579,"ref":"p579","source":"Εἶεν δ’ ἂν οὗτοι πάλιν οἱ πεπιστευκότες, καὶ ὡς ἐν ἀπαρχῇ νοούμενοι τοῖς ἁγίοις ἀποστόλοις, οἳ κεκλήκασι τὸν Ἰσραήλ· καὶ ἐν αὐτοῖς ἂν νοοῖτο τὸ κατάλειμμα. Καὶ καλοῦντες κεκινδυνεύκασι. Πλὴν τῆς ἁγίας γῆς τέθεινται κληρονόμοι. Ὅτι γὰρ πᾶσαν ὥσπερ ἤτοι τελείαν ἐσχήκασι μετὰ Θεοῦ τὴν καρδίαν οἱ υἱοὶ τῆς ἐπιστροφῆς, τουτέστιν, οἱ ἐπιστρέψαντες ἐκ τῶν νομικῶν ἐνταλμάτων ἐπὶ τὴν διὰ πίστεως λατρείαν τε καὶ χάριν, ἀναμάθοι τις ἂν Παύλου γράφοντος ἐναργῶς· σκύβαλα μὲν ἡγοῖτο τὰ ἐν νόμῳ, καὶ καταλογίσαιτο ζημίαν διὰ τὸ ὑπερέχον τῆς γνώσεως τοῦ Θεοῦ· καὶ ἵνα αὐτὸν κερδάνῃ, καὶ τὴν αὐτοῦ δικαίωσιν ἔχῃ. Ὅτι τοίνυν ἀπολισθήσει μὲν τῆς ἐπαγγελίας ὁ Ἰσραὴλ, ἀπολεῖται δὲ οὐκ εἰσάπαν, ἀλλ’ ὡς ἐν ὀλίγῃ μοίρᾳ σωθήσεται· τοῦτο γὰρ, οἶμαι, ἔστι τὸ κατάλειμμα, συνήσεις εὖ μάλα, καθάπερ ἤδη προεῖπον· εἰσκομιζόμενον βλέπων ἐξ ἐπαγγελίας Θεοῦ τὸν Χάλεβ, συνεζευγμένου τρόπον τινὰ, καὶ παραθέοντος τοῦ σώζοντος· ἑρμηνεύεται γὰρ ὧδε Ἰησοῦς. Καὶ γοῦν ὁ θεσπέσιος ἄγγελος Γαβριὴλ αὐτὸς ἦν ὅτε τῇ ἁγίᾳ Παρθένῳ τὸν τῆς ἐνανθρωπήσεως τοῦ Μονογενοῦς εὐηγγελίζετο τρόπον· Μὴ φοβοῦ, φησὶ, Μαριάμ· εὗρες γὰρ παρὰ Θεῷ χάριν. Καὶ ἰδοὺ συλλήψῃ ἐν γαστρὶ, καὶ τέξῃ υἱὸν, καὶ καλέσεις τὸ ὄνομα αὐτοῦ Ἰησοῦν. Οὗτος ἔσται μέγας, καὶ Υἱὸς Ὑψίστου κληθήσεται. Μόνον οὖν ἄρα τῆς Ἰουδαίων Συναγωγῆς τὸ κατάλειμμα κεκληρονόμηκε τὰς ἐπαγγελίας, καὶ εἰς γῆν εἰσέβη τὴν ἱεράν. Ὁ μὲν οὖν πολλοῦ γε καὶ δεῖ. Συνήλασε δὲ ὥσπερ αὐτῷ ὁ νέος τε καὶ ἐν πίστει λαός. Ὑπισχνεῖτο γὰρ ὁ τῶν ὅλων Θεὸς συνεισκομιεῖν τῷ Χάλεβ πᾶν παιδίον νέον.","english":"These again would be those who have believed, and understood as a kind of firstfruits among the holy apostles, who have called Israel; and among them the remnant would be understood. And in calling they have taken risks. Nevertheless, they have been appointed heirs of the holy land. For that the sons of conversion—that is, those who have turned from the legal commandments to the worship and grace through faith—have had their whole heart, as it were, perfectly with God, one might learn clearly from Paul writing: they would consider the things in the law as refuse, and count it a loss because of the surpassing knowledge of God, and in order to gain Him and have His justification. That Israel will slip away from the promise, then, but will not be utterly destroyed, but will be saved in a small portion—for this, I think, is the remnant—you will understand very well, as I have already said, seeing Caleb brought in from God's promise, in a way yoked together with, and running alongside, the one who saves; for Jesus is interpreted thus. And indeed the divine angel Gabriel himself was once, when he announced to the holy Virgin the manner of the incarnation of the Only-begotten: \"Do not be afraid, Mary,\" he says, \"for you have found grace with God. And behold, you will conceive in your womb, and bear a son, and you will call his name Jesus. He will be great, and will be called Son of the Most High.\" Only the remnant of the Jewish Synagogue, then, has inherited the promises, and entered into the holy land. The many, indeed, are far from it. But the new people in faith have driven together, as it were, with him. For the God of all promised to bring in with Caleb every young child.","structure":"narrative","commentary":[{"unit":"term","kind":"term","basis":"glossary","lemma":"κατάλειμμα","severity":"info","text":"The term 'remnant' (κατάλειμμα) is a key theological concept in Cyril, denoting the small portion of Israel that will be saved through faith, as opposed to the many who slip away from the promise.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"scripture","kind":"scripture","basis":"text","lemma":"Ἰησοῦς","severity":"info","text":"Cyril interprets the name 'Jesus' (Ἰησοῦς) as 'the one who saves,' linking Caleb's companion in Numbers to Christ, and cites Gabriel's annunciation to Mary (Luke 1:30-31) as a parallel.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"background","kind":"background","basis":"text","lemma":"Χάλεβ","severity":"info","text":"Caleb (Χάλεβ) is a figure from Numbers 14:24, who with Joshua (Ἰησοῦς) entered the Promised Land; Cyril uses this typologically to represent the faithful remnant entering the holy land.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"parallel","kind":"parallel","basis":"text","lemma":"Παύλου γράφοντος","severity":"info","text":"Cyril alludes to Paul's teaching that the law is 'refuse' (σκύβαλα) compared to the surpassing knowledge of God, echoing Philippians 3:8 or a similar Pauline passage on the superiority of faith.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"structure","kind":"structure","basis":"text","lemma":"οἱ υἱοὶ τῆς ἐπιστροφῆς","severity":"info","text":"Cyril defines 'sons of conversion' (οἱ υἱοὶ τῆς ἐπιστροφῆς) as those who turned from legal commandments to worship through faith, structuring the passage around the contrast between the remnant and the many who fail.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"reception","kind":"reception","basis":"text","lemma":"Γαβριὴλ","severity":"info","text":"Cyril invokes the angel Gabriel's annunciation to Mary as a proof-text for the name Jesus, showing how the New Testament event fulfills the Old Testament typology of Caleb and Joshua.","cites":[],"named_sources":[],"dropped_cites":[]}],"ambiguities":["The phrase 'συνήλασε δὲ ὥσπερ αὐτῷ' is ambiguous: it may mean 'drove together with him' or 'assembled with him'; the translation takes it as 'driven together, as it were, with him.'"],"confidence":"high","notes":[]},{"i":580,"ref":"p580","source":"Τοῦτο καὶ ὁ θεῖος ἡμῖν Δαβὶδ ὑπεσήμαινε λέγων περὶ τῆς τῶν ἁγίων κληρονομίας· Γραφήτω αὐτὴ εἰς γενεὰν ἑτέραν καὶ λαὸς ὁ κτιζόμενος αἰνέσει τὸν Κύριον. Οὐ γὰρ τοῖς ἐν νόμῳ παιδαγωγουμένοις, ἀλλ’ εἰς γενεὰν ἑτέραν ὁ κλῆρος τετήρηται. Καὶ τίς ἡ ἑτέρα γενεά; Ὁ νέος, ὡς ἔφην, καὶ ἐν πίστει λαός. Ἐκτίσμεθα γὰρ ἐν Χριστῷ πρὸς καινότητα ζωῆς, ἀποδυσάμενοι τὸν παλαιὸν ἄνθρωπον, σὺν τοῖς παθήμασι καὶ ταῖς ἐπιθυμίαις. Κτίσαι γὰρ λέγεται τοὺς δύο λαοὺς ὁ Χριστὸς εἰς ἕνα καινὸν ἄνθρωπον, ποιῶν εἰρήνην, καὶ ἀποκαταλλάσσων ἀμφοτέρους ἐν ἐνὶ πνεύματι πρὸς τὸν Πατέρα. Οὐκοῦν εἰς τύπον ἂν εἶεν τοῦ νέου λαοῦ τὰ καὶ αὐτῷ τῷ Χάλεβ συνεισκομιζόμενα βρέφη. Οἷς καὶ ὁ θεσπέσιος μαθητὴς ἐπέστελλε λέγων· Ὡς ἀρτιγενῆ τὰ βρέφη τὸ λογικὸν καὶ ἄδολον γάλα ποθήσατε, ἵνα ἐν αὐτῷ αὐξηθῆτε εἰς σωτηρίαν, εἴπερ ἐγεύσασθε ὅτι χρηστὸς ὁ Κύριος. Ὅτι δὲ καὶ ὁ θεσπέσιος Παῦλος οὕτω συνεὶς τὰ ἐν νόμῳ, μεταπλάττει πρὸς ἀλήθειαν τὸν ἔν γε τοῖς γράμμασι τύπον, μαθήσῃ σαφῶς, ὡς δὴ γεγραφότος Ἑβραίοις, Ὅτι, καθὼς λέγει τὸ Πνεῦμα τὸ ἅγιον· Σήμερον ἐὰν τῆς φωνῆς αὐτοῦ ἀκούσητε, μὴ σκληρύνητε τὰς καρδίας ὑμῶν, ὡς ἐν τῷ παραπικρασμῷ κατὰ τὴν ἡμέραν τοῦ πειρασμοῦ ἐν τῇ ἐρήμῳ, οὗ ἐπείρασάν με οἱ πατέρες ὑμῶν, ἐδοκίμασάν με, καὶ εἶδον τὰ ἔργα μου. Τεσσαράκοντα ἔτη προσώχθισα τῇ γενεᾷ ἐκείνῃ, καὶ εἶπα· Ἀεὶ πλανῶνται τῇ καρδίᾳ. Αὐτοὶ δὲ οὐκ ἔγνωσαν τὰς ὁδούς μου, οἷς ὤμοσα, καὶ οὐκ εἰσελεύσονται εἰς τὴν κατάπαυσίν μου.","english":"This also the divine David signified to us, speaking concerning the inheritance of the saints: \"Let this be written for another generation, and the people being built will praise the Lord.\" For the lot has been reserved not for those being instructed in the law, but for another generation. And what is the other generation? The new people, as I said, and in faith. For we have been built in Christ toward a newness of life, having put off the old man, together with the passions and desires. For Christ is said to build the two peoples into one new man, making peace and reconciling both in one spirit toward the Father. Therefore the infants brought in together with Caleb himself would be a type of the new people. To them also the inspired disciple wrote, saying: \"As newborn infants, desire the rational and unadulterated milk, so that you may grow in it unto salvation, if you have tasted that the Lord is good.\" And that the inspired Paul also understood the things in the law in this way, and reshapes the type in the writings toward the truth, you will learn clearly, since he wrote to the Hebrews: \"That, as the Holy Spirit says: 'Today if you hear his voice, do not harden your hearts, as in the provocation on the day of the trial in the wilderness, where your fathers tested me, they tried me, and saw my works. For forty years I was vexed with that generation, and I said: They are always wandering in heart. But they did not know my ways, to whom I swore, and they will not enter into my rest.'","structure":"narrative","commentary":[{"unit":"scripture","kind":"scripture","basis":"text","lemma":"Γραφήτω αὐτὴ εἰς γενεὰν ἑτέραν καὶ λαὸς ὁ κτιζόμενος αἰνέσει τὸν Κύριον","severity":"info","text":"Cyril adapts Psalm 102:18 (LXX) as a prophecy of the new people, interpreting 'another generation' as the faithful in Christ.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"term","kind":"term","basis":"glossary","lemma":"κτίζω","severity":"info","text":"The verb κτίζω (build/create) is used of Christ forming the two peoples into one new man, echoing Pauline language of spiritual creation (cf. Gal 6:15; 2 Cor 5:17).","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"scripture","kind":"scripture","basis":"text","lemma":"Ὡς ἀρτιγενῆ τὰ βρέφη τὸ λογικὸν καὶ ἄδολον γάλα ποθήσατε","severity":"info","text":"Cyril cites an apostolic exhortation (possibly 1 Clement or a lost source) urging neophytes to desire 'rational and unadulterated milk' as spiritual nourishment.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"scripture","kind":"scripture","basis":"text","lemma":"Σήμερον ἐὰν τῆς φωνῆς αὐτοῦ ἀκούσητε, μὴ σκληρύνητε τὰς καρδίας ὑμῶν","severity":"info","text":"Cyril attributes to Paul a paraphrase of the Holy Spirit's warning (cf. Heb 12:25?; possibly a conflation of Exod 20:18-19 and Deut 1:34-36 LXX).","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"background","kind":"background","basis":"text","lemma":"τεσσαράκοντα ἔτη προσώχθισα τῇ γενεᾷ ἐκείνῃ","severity":"info","text":"The forty-year vexation echoes the wilderness period (Num 14:33-34; Deut 2:7 LXX), used typologically to contrast the old disobedient generation with the new faithful one.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"reception","kind":"reception","basis":"text","lemma":"ὁ θεσπέσιος Παῦλος","severity":"info","text":"Cyril claims Paul 'reshapes the type in the writings toward the truth,' indicating a hermeneutic where apostolic authority reinterprets Old Testament types for Christian doctrine.","cites":[],"named_sources":[],"dropped_cites":[]}],"ambiguities":["The exact source of the apostolic exhortation about 'rational milk' is uncertain; it may be from a lost early Christian letter or a paraphrase of 1 Clement 21:1-2.","The Pauline citation is not verbatim from the canonical Hebrews; Cyril may be quoting a variant tradition or paraphrasing."],"confidence":"high","notes":[]},{"i":581,"ref":"p581","source":"Ἵνα δὲ καὶ ἡμεῖς τὴν ἐπάρατον ἀπιστίαν διωθούμενοι, καὶ ὡς ἀποτάτω τῆς ἑαυτῶν ἱέντες ψυχῆς, κληρονόμοι τῆς ἐπαγγελίας εὑρισκώμεθα, προσεφώνει πάλιν· Βλέπετε, ἀδελφοὶ, μή ποτε ἔσται ἔν τινι ὑμῶν καρδία πονηρὰ ἀπιστίας ἐν τῷ ἀποστῆναι ἀπὸ Θεοῦ ζῶντος, ἀλλὰ παρακαλεῖτε ἑαυτοὺς καθ’ ἑκάστην ἡμέραν, ἄχρις οὗ τὸ σήμερον καλεῖται, ἵνα μὴ σκληρυνθῇ τις ἐν ὑμῖν ἀπάτῃ τῆς ἁμαρτίας. Μέτοχοι γὰρ τοῦ Χριστοῦ γεγόναμεν, ἐάνπερ τὴν ἀρχὴν τῆς ὑποστάσεως μέχρι τέλους βεβαίων κατάσχωμεν, ἐν τῷ λέγεσθαι· Σήμερον ἐὰν τῆς φωνῆς αὐτοῦ ἀκούσητε, μὴ σκληρύνεσθε τὰς καρδίας ὑμῶν, ὡς ἐν τῷ παραπικρασμῷ. Τινὲς γὰρ ἀκούσαντες παρεπίκραναν, ἀλλ’ οὐχὶ πάντες οἱ ἐξελθόντες ἐξ Αἰγύπτου διὰ Μωσέως. Τίσι δὲ προσώχθισε τεσσαράκοντα ἔτη; Οὐχὶ τοῖς ἁμαρτήσασιν, ὧν τὰ κῶλα ἔπεσαν ἐν τῇ ἐρήμῳ; Τίσι δὲ ὤμοσε μὴ εἰσελεύσεσθαι εἰς τὴν κατάπαυσιν αὐτοῦ, εἰ μὴ τοῖς ἀπειθήσασι; Καὶ βλέπομεν ὅτι οὐκ ἠδυνήθησαν εἰσελθεῖν διὰ τὴν ἀπείθειαν. Ὅτι γὰρ τὸ ἐξήνιον, καὶ τὸ μὴ τοῖς θείοις ὑπείκειν νεύμασι, προεξένησεν αὐτοῖς ἐπιτηδεύειν ἐθέλουσι τῆς ἐλπίδος τὴν ἀπεμπολήν· ὀνήσειε δ’ ἂν οὐ μετρίως τὸ ἔμπαλιν, οὐδὲν ἧττον ἡμᾶς ἀναπείσει λέγων· Φοβηθῶμεν οὖν μή ποτε καταλειπομένης ἐπαγγελίας εἰσελθεῖν εἰς τὴν ἀνάπαυσιν αὐτοῦ, δοκῇ τις ἐξ ὑμῶν ὑστερηκέναι. Καὶ γάρ ἐσμεν εὐηγγελισμένοι, καθάπερ κἀκεῖνοι. Ἀλλ’ οὐκ ὠφέλησεν ὁ λόγος τῆς ἀκοῆς ἐκείνους μὴ συγκεκραμένος ἐν πίστει τοῖς ἀκούσασιν. Εἰσερχόμεθα γὰρ εἰς τὴν κατάπαυσιν αὐτοῦ οἱ πιστεύσαντες τῷ πάντων ἡμῶν Σωτῆρι καὶ Λυτρωτῇ·","english":"So that we too, thrusting away accursed unbelief and casting it as far as possible from our own soul, might be found heirs of the promise, he again addressed us: \"See, brothers, lest at any time there be in any of you a wicked heart of unbelief in departing from the living God, but exhort yourselves each day, until what is called today, so that none of you may be hardened by the deceit of sin. For we have become partakers of Christ, if we hold the beginning of our existence firmly until the end, in that it is said: 'If you hear his voice today, do not harden your hearts, as in the provocation.' For some, having heard, provoked, but not all who came out of Egypt through Moses. And with whom was he angry for forty years? Was it not with those who sinned, whose bodies fell in the wilderness? And to whom did he swear that he would not enter into his rest, if not to the disobedient? And we see that they were unable to enter because of their disobedience. For that which is unbridled and not yielding to divine decrees procured for them, who wish to practice it, the selling off of hope. But the opposite would benefit not a little, and it will persuade us no less when he says: 'Let us therefore fear lest, when the promise of entering into his rest is left behind, any of you should seem to have fallen short.' For we too have been evangelized, just as they were. But the word of hearing did not benefit them, not being mingled with faith in those who heard. For we enter into his rest, we who have believed in the Savior and Redeemer of us all.","structure":"narrative","commentary":[{"unit":"scripture","kind":"scripture","basis":"text","lemma":"Βλέπετε, ἀδελφοὶ, μή ποτε ἔσται ἔν τινι ὑμῶν καρδία πονηρὰ ἀπιστίας","severity":"info","text":"Cyril adapts a parametric exhortation reminiscent of Hebrews 3:12-13, where the community is warned against a heart of unbelief and hardening.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"scripture","kind":"scripture","basis":"text","lemma":"Σήμερον ἐὰν τῆς φωνῆς αὐτοῦ ἀκούσητε, μὴ σκληρύνεσθε τὰς καρδίας ὑμῶν, ὡς ἐν τῷ παραπικρασμῷ","severity":"info","text":"Cyril echoes Exodus 19:9 (LXX) and the narrative of the provocation (παραπικρασμός) at Meribah, where Israel's disobedience led to divine anger.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"background","kind":"background","basis":"text","lemma":"παραπικρασμῷ","severity":"info","text":"The term παραπικρασμός (provocation) refers to the incident at Meribah (Exodus 17:1-7), where the people quarreled with Moses and tested God, resulting in a curse of forty years of wandering.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"term","kind":"term","basis":"text","lemma":"ἀπεμπολήν","severity":"info","text":"ἀπεμπολή (selling off) is a rare term in patristic Greek, here used metaphorically for the forfeiture of hope due to disobedience; it underscores Cyril's moral exhortation.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"structure","kind":"structure","basis":"text","lemma":"προσεφώνει πάλιν","severity":"info","text":"Cyril frames the passage as a direct address (προσεφώνει πάλιν) from an authoritative figure, likely Moses or a prophetic voice, continuing the homiletic style of the Glaphyra.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"reception","kind":"reception","basis":"text","lemma":"Μέτοχοι γὰρ τοῦ Χριστοῦ γεγόναμεν","severity":"info","text":"Cyril interprets the inheritance of the promise as participation in Christ, aligning the Old Testament narrative with Christian soteriology, a hallmark of Alexandrian exegesis.","cites":[],"named_sources":[],"dropped_cites":[]}],"ambiguities":["The identity of the speaker (προσεφώνει πάλιν) is not explicit; Cyril may be attributing the address to Moses or to a prophetic figure, but the text does not specify."],"confidence":"high","notes":[]},{"i":582,"ref":"p582","source":"φημὶ δὲ τῷ Χριστῷ, δι’ οὗ καὶ μεθ’ οὗ τῷ Θεῷ καὶ Πατρὶ ἡ δόξα σὺν τῷ ἁγίῳ Πνεύματι εἰς τοὺς αἰῶνας. Ἀμήν.\n\nὍτι γέγονεν ἡμῖν ἄρτος ζωῆς ὁ Χριστός.\n\nα. Ταῖς τῶν Ἰουδαίων φιλομαθείαις ἐπιτιμῶν ὁ θεσπέσιος προφήτης Ἱερεμίας, καὶ μάλα εἰκότως ἔφασκε· Πῶς ἐρεῖτε, ὅτι καὶ μάλα σοφοί ἐσμεν ἡμεῖς, καὶ νόμος Κυρίου μεθ’ ἡμῶν ἐστιν; Εἰ μάτην ἐγενήθη σχοῖνος ψευδὴς Γραμματεῦσιν. Ἠσχύνθησαν σοφοὶ, ἐπτοήθησαν, καὶ ἑάλωσαν, ὅτι τὸν λόγον τοῦ Κυρίου ἀπεδοκίμασαν. Σοφία τίς ἐστιν ἐν αὐτοῖς; Καίτοι γὰρ ἐπὶ τῇ τῶν νόμων εἰδήσει πολὺ λίαν ἐξογκούμενοι, καὶ ὑψηλὴν αἴροντες τὴν ὀφρὺν οἱ Γραμματεῖς τε καὶ Φαρισαῖοι, καὶ τῆς ἀγελαίου πληθύος κατασοβαρευόμενοι, πολὺ νοσοῦντες τὸ εὔηθες, ἄσοφοί τε καὶ ὀλιγογνώμονες ἐξ αὐτῶν ἠλέγχοντο τῶν πραγμάτων. Ἀπεδοκίμαζον γὰρ τὴν ἄνωθεν καὶ ἐξ οὐρανοῦ σοφίαν, τὸν ἐκ Θεοῦ Πατρὸς Λόγον, Ὃς ἐγενήθη ἡμῖν σοφία ἀπὸ Θεοῦ, δικαιοσύνη τε καὶ ἁγιασμὸς καὶ ἀπολύτρωσις. Ταύτῃτοι γεγόνασιν ἀδόκιμοι καὶ ἀκάρδιοι, μωροὶ καὶ τυφλοὶ, κατὰ τὴν αὐτοῦ τοῦ Σωτῆρος φωνήν. Ἐπειδὴ δὲ τὸν θεῖον παρωθούμενοι λόγον, καὶ τῆς ζωοποιοῦ χάριτος ὡς ἀποτάτω διᾴττοντες, καὶ ταῖς ἄγαν ἀπειθείαις καταλυποῦντες τὸν Θεὸν κατὰ μυρίους ὅσους ἡλίσκοντο τρόπους, λιμῷ διολώλασι. Καὶ τοῦτο ἦν τὸ διὰ φωνῆς προφητῶν παρὰ Θεοῦ λελεγμένον· Ἰδοὺ ἡμέραι ἔρχονται, λέγει Κύριος, καὶ ἐπάξω λιμὸν ἐπὶ τὴν γῆν· οὐ λιμὸν ἄρτου, οὐδὲ δίψαν ὕδατος· ἀλλὰ λιμὸν τοῦ ἀκοῦσαι λόγον Κυρίου. Καὶ σαλευθήσονται ὕδατα, ἕως θαλάσσης, καὶ ἀπὸ βοῤῥᾶ ἕως ἀνατολῆς περιδραμοῦνται ζητοῦντες τὸν λόγον Κυρίου, καὶ οὐ μὴ εὕρωσιν.","english":"I mean Christ, through whom and with whom glory is given to God the Father together with the Holy Spirit for all eternity. Amen.\n\nThat Christ has become for us the bread of life.\n\nα. The divine prophet Jeremiah, rebuking the love of learning of the Jews, and quite reasonably, said: \"How will you say that we are very wise, and the law of the Lord is with us? If a false rope has been made in vain for the Scribes. The wise were ashamed, they were terrified, and they were caught, because they rejected the word of the Lord. What wisdom is there in them?\" For indeed, the Scribes and Pharisees, greatly puffed up with the knowledge of the laws and raising their eyebrows high, and looking down arrogantly on the common crowd, being very sick with foolishness, were proved from the facts themselves to be unwise and of little understanding. For they rejected the wisdom from above and from heaven, the Word from God the Father, who became for us wisdom from God, righteousness, sanctification, and redemption. By this they have become worthless and heartless, foolish and blind, according to the very voice of the Savior. Since they thrust aside the divine word, and darted as far as possible from the life-giving grace, and grieved God with their excessive disobediences, they were caught in countless ways and perished by famine. And this was what was said by God through the voice of the prophets: \"Behold, days are coming, says the Lord, and I will bring a famine upon the land; not a famine of bread, nor a thirst for water, but a famine of hearing the word of the Lord. And waters will be shaken, as far as the sea, and from the north to the east they will run around seeking the word of the Lord, and they will not find it.","structure":"narrative","commentary":[{"unit":"structure","kind":"structure","basis":"text","lemma":"α.","severity":"info","text":"The Greek letter α marks a new section in the commentary, a common convention in Cyrill's Glaphyra to introduce a fresh exegetical argument or scriptural citation.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"scripture","kind":"scripture","basis":"text","lemma":"Πῶς ἐρεῖτε... ἀπεδοκίμασαν","severity":"info","text":"Cyrill quotes Jeremiah 8:8-9 (LXX), where the prophet rebukes the Jews' false claim to wisdom and law, and their rejection of the Lord's word.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"scripture","kind":"scripture","basis":"text","lemma":"Ἰδοὺ ἡμέραι ἔρχονται... οὐ μὴ εὕρωσιν","severity":"info","text":"Cyrill cites a prophetic oracle (likely from Amos 8:11-12 LXX or a similar passage) about a famine of hearing the word of the Lord, not of bread or water.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"term","kind":"term","basis":"glossary","lemma":"σχοῖνος ψευδής","severity":"info","text":"The phrase 'false rope' (σχοῖνος ψευδής) in the Jeremiah quotation is obscure; Cyrill interprets it as a metaphor for the scribes' vain learning, but the exact meaning in the LXX is debated.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"background","kind":"background","basis":"text","lemma":"Γραμματεῖς τε καὶ Φαρισαῖοι","severity":"info","text":"Cyrill contrasts the Scribes and Pharisees, Jewish leaders puffed up with legal knowledge, with the true wisdom from God the Father, the Logos, reflecting anti-Jewish polemic common in patristic exegesis.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"reception","kind":"reception","basis":"text","lemma":"Ἄρτος ζωῆς","severity":"info","text":"The heading 'That Christ has become for us the bread of life' echoes John 6:35 ('I am the bread of life'), a key Eucharistic and Christological theme in Cyrill's commentary.","cites":[],"named_sources":[],"dropped_cites":[]}],"ambiguities":["The source of the second scriptural quotation (Ἰδοὺ ἡμέραι ἔρχονται...) is not explicitly identified by Cyrill; it may be a conflation of Amos 8:11-12 LXX or a similar prophetic text.","The phrase σχοῖνος ψευδής in Jeremiah 8:9 LXX is textually uncertain; some manuscripts read σχοῖνος ψευδής, but its exact meaning in context is ambiguous."],"confidence":"high","notes":[]},{"i":583,"ref":"p583","source":"Οἷς γὰρ ἐξὸν ἔχειν αὐτὸν καὶ μάλα πλουσίως, ἀνούστατα διωθούμενοι, ψήφῳ λοιπὸν θείᾳ κολάζονται, τὰ πάντων ἄριστα ζημιούμενοι, καὶ τὰ δι’ ὧν ἦν εἰκὸς καταπλουτεῖν μονονουχὶ δύνασθαι τοῖς ἄνωθεν ἀγαθοῖς· ἀλλ’ ἐκείνοις μὲν ἀπειθεῖν ἑλομένοις, καὶ τὴν θείαν τε καὶ ἀξιάγαστον χάριν ἀνοσίως περιυβρίζουσιν, ὁ τῶν θείων μαθημάτων λιμὸς ἐπενήνεκται, καὶ σφόδρα εἰκότως. Ἡμῖν δὲ τοῖς εἰς αὐτὸν πιστεύουσιν, ἄρτος ζωῆς γέγονεν ὁ Ἐμμανουὴλ, Ἄρτος ἐξ οὐρανοῦ καταβὰς, καὶ ζωὴν διδοὺς τῷ κόσμῳ· ἐν ᾧ καὶ δι’ οὗ τὸ θεομισὲς τῆς φθορᾶς ὑπερθέοντος κράτος, καὶ τὴν ἄνωθεν καὶ ἐξ οὐρανοῦ μεταμφιεννύμενοι χάριν, τουτέστι, τὴν ἀφθαρσίαν, προκεκομίσμεθα τῷ Θεῷ καὶ Πατρὶ, λαμπροί τε καὶ ἱεροί. Καὶ τί γὰρ οὐχὶ τῶν τοιούτων πεπλουτηκότες διατελοῦμεν ἐν κόσμῳ; τοῖς τοιούτοις ἡμᾶς ἐφίστησι λογισμοῖς τὸ γράμμα τὸ νομικόν. Ἔχει δὲ οὕτω· Καὶ ἐλάλησε Κύριος πρὸς Μωσῆν, λέγων· Λάλησον τοῖς υἱοῖς Ἰσραὴλ, καὶ ἐρεῖς πρὸς αὐτούς· Ἐν τῷ εἰσπορεύεσθαι ὑμᾶς εἰς τὴν γῆν, εἰς ἣν ἐγὼ εἰσάγω ὑμᾶς ἐκεῖ, καὶ ἔσται, ὅταν ἐσθίητε ὑμεῖς ἀπὸ τῶν ἄρτων τῆς γῆς, ἀφελεῖτε ἀφαίρεμα, ἀφόρισμα τῷ Κυρίῳ, ἀπαρχὴν φυράματος ὑμῶν· ἄρτον ἀφαίρεμα ἀφαιριεῖτε αὐτὸ ὡς ἀφαίρεμα ἀπὸ ἅλωνος, οὕτως ἀφοριεῖτε αὐτό· ἀπαρχὴν φυράματος ὑμῶν, καὶ δώσετε ἀφαίρεμα Κυρίῳ εἰς τὰς γενεὰς ὑμῶν. Ὅταν δὲ διαμάρτητε, καὶ μὴ ποιήσητε πάσας τὰς ἐντολὰς ταύτας, ἃς ἐλάλησε Κύριος πρὸς Μωσῆν, καθὰ συνέταξε Κύριος ὁ Θεὸς ὑμῖν ἐν χειρὶ Μωσῆ ἀπὸ τῆς ἡμέρας, ᾗ συνέταξε Κύριος πρὸς ὑμᾶς, καὶ ἐπέκεινα εἰς τὰς γενεὰς ὑμῶν·","english":"For those who could possess him abundantly, yet most foolishly reject him, are punished by divine decree, losing the best of all things and the means by which they might have been enriched with the goods from above. But for those who choose to disobey those goods and impiously outrage the divine and admirable grace, a famine of divine teachings has been brought upon them, and very rightly so. For us who believe in him, Emmanuel has become the bread of life, bread that came down from heaven and gives life to the world. In him and through him, having overcome the god-hated power of corruption and having put on the grace from above and from heaven, that is, incorruption, we have been offered to God the Father, bright and holy. And what of such things do we not possess in abundance in the world? The legal text sets us before such considerations. It reads thus: And the Lord spoke to Moses, saying, Speak to the sons of Israel, and you shall say to them, When you enter the land into which I am leading you there, and it shall be, when you eat from the breads of the land, you shall take a portion, a set-apart offering for the Lord, a first portion of your dough; you shall set apart that bread as a portion, as a portion from the threshing floor, so you shall set it apart; a first portion of your dough, and you shall give a portion to the Lord for your generations. But when you err and do not perform all these commandments which the Lord spoke to Moses, as the Lord your God commanded you by the hand of Moses from the day the Lord commanded you, and beyond for your generations.","structure":"narrative","commentary":[{"unit":"sense","kind":"sense","basis":"text","lemma":"ἄρτος ζωῆς","severity":"info","text":"Cyril identifies Emmanuel (Christ) as the 'bread of life' that descended from heaven, a direct typological reading of the manna and offering laws in the Pentateuch.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"scripture","kind":"scripture","basis":"text","lemma":"Καὶ ἐλάλησε Κύριος πρὸς Μωσῆν...","severity":"info","text":"Cyril quotes a composite legal passage from the Septuagint, combining elements of Numbers 15:18-21 and possibly Deuteronomy 26:2, concerning offerings of first dough and tithes.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"background","kind":"background","basis":"text","lemma":"ἀφαίρεμα, ἀφόρισμα, ἀπαρχὴν φυράματος","severity":"info","text":"These terms refer to the priestly portions (terumah and challah) in Jewish law, which Cyril interprets as prefiguring the Eucharistic offering of Christ.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"structure","kind":"structure","basis":"text","lemma":"Ἔχει δὲ οὕτω","severity":"info","text":"This phrase marks a transition from Cyril's allegorical exposition to the direct citation of the legal text, a common structural feature in his Glaphyra.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"reception","kind":"reception","basis":"text","lemma":"Ἐμμανουὴλ","severity":"info","text":"Cyril uses 'Emmanuel' (Isaiah 7:14) as a Christological title, reflecting the Alexandrian tradition of reading the Old Testament as prophetic of Christ.","cites":[],"named_sources":[],"dropped_cites":[]}],"ambiguities":["The exact Septuagint source of the composite legal quotation is uncertain; it conflates elements from Numbers and Deuteronomy.","The phrase 'ἀπὸ τῆς ἡμέρας, ᾗ συνέταξε Κύριος πρὸς ὑμᾶς' is ambiguous in its temporal reference."],"confidence":"high","notes":[]},{"i":584,"ref":"p584","source":"καὶ ἔσται, ἐὰν ἐξ ὀφθαλμῶν τῆς συναγωγῆς ἀκουσίως γενηθῇ, καὶ ποιήσει πᾶσα ἡ συναγωγὴ μόσχον ἕνα ἐκ βοῶν ἄμωμον εἰς ὁλοκαύτωμα, εἰς ὀσμὴν εὐωδίας τῷ Κυρίῳ, καὶ θυσίαν τούτου καὶ σπονδὴν αὐτοῦ, κατὰ τὴν σύνταξιν αὐτοῦ, καὶ χίμαρον ἐξ αἰγῶν ἕνα περὶ ἁμαρτίας. Καὶ ἐξιλάσεται ὁ ἱερεὺς περὶ πάσης συναγωγῆς υἱῶν Ἰσραὴλ, καὶ ἀφεθήσεται αὐτοῖς, ὅτι ἀκούσιόν ἐστι· καὶ αὐτοὶ ἤνεγκαν τὸ δῶρον αὐτῶν κάρπωμα Κυρίῳ περὶ τῆς ἁμαρτίας αὐτῶν ἔναντι Κυρίου, περὶ τῶν ἀκουσίων αὐτῶν. Καὶ ἀφεθήσεται πάσῃ συναγωγῇ υἱῶν Ἰσραὴλ, καὶ τῷ προσηλύτῳ προσπορευομένῳ πρὸς ὑμᾶς, ὅτι παντὶ τῷ λαῷ ἀκούσιον. Ἐὰν δὲ ψυχὴ μία ἁμάρτῃ ἀκουσίως, προσάξει αἶγα μίαν ἐνιαύσιον περὶ ἁμαρτίας. Καὶ ἐξιλάσεται ὁ ἱερεὺς περὶ τῆς ψυχῆς τῆς ἀκουσιασθείσης καὶ ἁμαρτούσης ἀκουσίως ἔναντι Κυρίου ἐξιλάσασθαι περὶ αὐτοῦ. Καὶ ἀφεθήσεται αὐτῷ τῷ ἐγχωρίῳ ἐν τοῖς υἱοῖς Ἰσραὴλ, καὶ τῷ προσηλύτῳ τῷ προσκειμένῳ ἐν αὐτοῖς. Νόμος εἷς ἔσται ἐν αὐτοῖς, ὃς ἐὰν ποιήσῃ ἀκουσίως. Καὶ ταῦτα μὲν ἐν τοῖς Ἀριθμοῖς· ἐν δὲ τῷ Λευϊτικῷ διαμορφοῖ μὲν ἑτέρως τὸ μυστήριον, πλὴν οὐ σφόδρα πρὸς ἀνομοιότητα διεστήκει τὰ θεωρήματα. Φέρε δὴ οὖν κἀκείνων ἐπιμνησθέντες, ἐπεὶ τὸ λίαν εἰσὶν ἀναγκαῖα πρὸς εἴδησιν, μίαν ὥσπερ ἐπ’ ἀμφοῖν ἐξυφαίνωμεν τὴν ἀφήγησιν. Γέγραπται δὲ οὕτω πάλιν· Καὶ ἐλάλησε Κύριος πρὸς Μωσῆν, λέγων· Εἰπὸν τοῖς υἱοῖς Ἰσραὴλ, καὶ ἐρεῖς αὐτοῖς· Ὅταν εἰσέλθητε εἰς τὴν γῆν ἣν ἐγὼ δίδωμι ὑμῖν, καὶ θερίσητε τὸν θερισμὸν αὐτῆς, οἴσετε δραγμάτων ἀπαρχὴν τοῦ θερισμοῦ ὑμῶν πρὸς τὸν ἱερέα.","english":"And it shall be, if it happens involuntarily from the eyes of the congregation, the whole congregation shall offer one calf from the cattle, without blemish, as a whole burnt offering, for a sweet savor to the Lord, and its sacrifice and its libation according to its ordinance, and one he-goat from the goats for a sin offering. And the priest shall make expiation for the whole congregation of the sons of Israel, and it shall be forgiven them, because it is involuntary; and they have brought their gift, an offering to the Lord for their sin before the Lord, for their involuntary acts. And it shall be forgiven to the whole congregation of the sons of Israel, and to the proselyte who joins you, because it is involuntary for the whole people. But if one soul sins involuntarily, he shall bring one yearling she-goat for a sin offering. And the priest shall make expiation for the soul that has been subjected to an involuntary act and has sinned involuntarily before the Lord, to make expiation for him. And it shall be forgiven to the native among the sons of Israel, and to the proselyte who is attached among them. There shall be one law for them, whoever commits an involuntary act. And these things are in the book of Numbers; but in Leviticus the mystery is shaped differently, yet the considerations are not very far from dissimilarity. Come then, let us also recall those passages, since they are very necessary for knowledge, and let us weave together the narrative as one over both. And it is written thus again: And the Lord spoke to Moses, saying, Speak to the sons of Israel, and you shall say to them, When you enter the land that I give you, and you harvest its harvest, you shall bring the first sheaves of your harvest to the priest.","structure":"narrative","commentary":[{"unit":"scripture","kind":"scripture","basis":"text","lemma":"καὶ ἔσται, ἐὰν ἐξ ὀφθαλμῶν τῆς συναγωγῆς ἀκουσίως γενηθῇ","severity":"info","text":"Cyril paraphrases Numbers 15:22-31 LXX, which prescribes offerings for involuntary sins by the congregation or an individual.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"scripture","kind":"scripture","basis":"text","lemma":"Καὶ ἐλάλησε Κύριος πρὸς Μωσῆν, λέγων· Εἰπὸν τοῖς υἱοῖς Ἰσραὴλ","severity":"info","text":"Cyril then cites Leviticus 23:10 LXX, concerning the offering of first sheaves upon entering the promised land.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"structure","kind":"structure","basis":"text","lemma":"Νόμος εἷς ἔσται ἐν αὐτοῖς","severity":"info","text":"Cyril juxtaposes Numbers and Leviticus to unify their legal and typological teachings, weaving them into a single narrative.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"term","kind":"term","basis":"glossary","lemma":"ἀκουσίως","severity":"info","text":"The term 'involuntarily' (ἀκουσίως) is central to Cyril's argument about divine forgiveness for unintentional sin, distinguishing it from willful transgression.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"background","kind":"background","basis":"background","lemma":"προσηλύτῳ","severity":"info","text":"The mention of 'proselyte' (προσηλύτῳ) reflects the LXX's inclusion of converts in the covenant community, a point Cyril may use to discuss inclusion in the Church.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"reception","kind":"reception","basis":"external","lemma":"Γέγραπται δὲ οὕτω πάλιν","severity":"info","text":"Cyril's method of harmonizing Numbers and Leviticus as a single typological narrative is characteristic of Alexandrian exegesis, influencing later Byzantine commentary.","cites":[],"named_sources":[],"dropped_cites":[]}],"ambiguities":["The Greek text conflates two distinct LXX passages (Numbers 15 and Leviticus 23) without explicit citation markers, leaving the exact boundaries of the paraphrase unclear."],"confidence":"high","notes":[]},{"i":585,"ref":"p585","source":"Καὶ ἀνοίσει τὸ δράγμα ἔναντι Κυρίου δεκτὸν ὑμῖν, τῇ ἐπαύριον τῆς πρώτης ἀνοίσει αὐτὸ ὁ ἱερεύς. Καὶ ποιήσετε ἐν τῇ ἡμέρᾳ ἐν ᾗ φέρητε τὸ δράγμα, πρόβατον ἄμωμον ἐνιαύσιον εἰς ὁλοκάρπωμα τῷ Κυρίῳ. Καὶ τὴν θυσίαν αὐτοῦ δύο δέκατα σεμιδάλεως ἀναπεποιημένην ἐν ἐλαίῳ, θυσίαν τῷ Κυρίῳ εἰς ὀσμὴν εὐωδίας τῷ Κυρίῳ, καὶ σπονδὴν αὐτοῦ, τὸ τέταρτον οἴνου καὶ ἄρτου. Καὶ πεφρυγμένα χίδρα νέα οὐ φάγεσθε, ἕως εἰς αὐτὴν τὴν ἡμέραν ταύτην, ἕως ἂν προσενέγκητε ὑμεῖς τὰ δῶρα τοῦ Θεοῦ ὑμῶν. Νόμιμον αἰώνιον εἰς τὰς γενεὰς ὑμῶν, ἐν πάσῃ κατοικίᾳ ὑμῶν.\n\nβ. Δράγμα μὲν οὖν, ληΐων ἀπαρχὴ, καὶ νέας σύμβολον εὐκαρπίας. Ἄρτος δὲ αὖ σίτου λοιπὸν συναγηγερμένου, καὶ εἰς τὴν ἅλωσιν σεσωρευμένου, καὶ τάχα που καὶ εἰς αὐτὰς ἀποθήκας κεκομισμένου. Ἀνάθημα δὲ τῷ Θεῷ τοῖς ἤδη κατῳκηκόσι τῆς ἐπαγγελίας τὴν γῆν, ταῦτα ποιεῖσθαι προστέταχεν, ἵνα δι’ ἀμφοῖν νοοῖτο Χριστός· ἄρτος μὲν ἐξ οὐρανοῦ καὶ ζωοποιὸς, καὶ ἀπαρχὴ φυράματος τῶν εἰς καινότητα ζωῆς ἀνακτιζομένων ἐν αὐτῷ. Τοῦ μὲν γὰρ ἀρχαιοτέρου φυράματος ἀπαρχὴ γέγονεν ὁ Ἀδάμ· ἐπειδὴ δὲ τῆς δοθείσης ἀλογήσας ἐντολῆς παρώλισθεν εἰς παράβασιν, ἐπάρατος ἦν εὐθὺς, καὶ θανάτῳ καὶ φθορᾷ τὸ ἀνθρώπινον ἐν αὐτῷ κατεδικάζετο γένος. Ἀπαρχὴ δὲ Χριστὸς τοῦ δευτέρου φυράματος, ὃς καὶ διέδρα τὴν ἀρὰν, δι’ αὐτὸν δηλονότι τὸν ὑπὲρ ἡμῶν γενόμενον κατάραν. Καὶ τὸ τῆς φθορᾶς παρελαύνει κράτος, δι’ αὐτὸν δὴ πάλιν τὸν ἐλεύθερον ἐν νεκροῖς. Ἀνεβίω μὲν γὰρ πατήσας τὸν θάνατον.","english":"And the priest shall present the sheaf before the Lord, acceptable to you, on the day after the first day; he shall present it. And on the day on which you bring the sheaf, you shall offer a one-year-old unblemished sheep as a whole burnt offering to the Lord. And its sacrifice: two tenths of fine flour mixed with oil, a sacrifice to the Lord for a sweet savor to the Lord, and its libation: a quarter of wine and bread. And you shall not eat new parched grains until this very day, until you have offered the gifts of your God. An eternal ordinance for your generations, in every dwelling of yours.\n\n2. Now the sheaf is the firstfruits of the crops and a symbol of new fruitfulness. But bread is of wheat that has been gathered and heaped up for threshing, and perhaps even brought into the storehouses. And he has commanded that these things be made a dedication to God for those already dwelling in the land of promise, so that Christ might be understood through both: bread from heaven and life-giving, and the firstfruits of the dough of those being renewed into a newness of life in him. For Adam became the firstfruits of the older dough; but since he disregarded the given commandment and slipped into transgression, he was immediately accursed, and the human race was condemned in him to death and corruption. But Christ is the firstfruits of the second dough, who escaped the curse, evidently because of the curse that came upon him for our sake. And he drives away the power of corruption, again because of him who is free among the dead. For he revived, having trampled death.","structure":"narrative","commentary":[{"unit":"term","kind":"term","basis":"text","lemma":"δράγμα","severity":"info","text":"The Greek δράγμα (sheaf) is a technical term for the first sheaf of the harvest, offered as a firstfruit. Cyril interprets it as a symbol of new fruitfulness and a type of Christ.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"scripture","kind":"scripture","basis":"text","lemma":"πρόβατον ἄμωμον ἐνιαύσιον","severity":"info","text":"The offering of a one-year-old unblemished sheep as a whole burnt offering echoes Levitical prescriptions (e.g., Lev 1:10, 22:27). Cyril's citation is implicit, drawing on the LXX sacrificial vocabulary.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"background","kind":"background","basis":"text","lemma":"ἀπαρχὴ φυράματος","severity":"info","text":"The phrase 'firstfruits of the dough' (ἀπαρχὴ φυράματος) recalls the Jewish practice of challah, the separation of a portion of dough as a priestly gift. Cyril uses it typologically for Christ as the new firstfruits.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"structure","kind":"structure","basis":"text","lemma":"β.","severity":"info","text":"The passage is divided into two sections: the first (marked by β.) presents the literal sacrificial law; the second offers a typological interpretation linking the sheaf and bread to Christ as the new firstfruits.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"reception","kind":"reception","basis":"text","lemma":"Χριστός","severity":"info","text":"Cyril's typological reading of the sheaf and bread as prefiguring Christ is characteristic of Alexandrian exegesis. He contrasts Adam as the firstfruits of the old dough with Christ as the firstfruits of the new, a soteriological theme.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"caution","kind":"caution","basis":"text","lemma":"ἄρτου","severity":"info","text":"The Greek text includes 'ἄρτου' (bread) in the libation offering, which is unusual; libations typically involve wine only. This may reflect a textual variant or a conflation with the bread offering mentioned earlier.","cites":[],"named_sources":[],"dropped_cites":[]}],"ambiguities":["The phrase 'τὸ τέταρτον οἴνου καὶ ἄρτου' is ambiguous: it could mean a quarter of wine and bread as a combined libation, or a quarter of wine and a separate bread offering. The translation follows the latter, but the Greek syntax is unclear.","The identity of 'τὰ δῶρα τοῦ Θεοῦ ὑμῶν' (the gifts of your God) is ambiguous: it may refer to the sheaf and the offerings, or to the firstfruits in general."],"confidence":"high","notes":[]},{"i":586,"ref":"p586","source":"Μονονουχὶ δὲ καὶ ἀνάθημα λαμπρὸν καὶ δωροφορία, καὶ οἷά τις ἀνθρωπότητος ἀπαρχὴ, κεκαινουργημένος εἰς ἀφθαρσίαν ἀνέβη πρὸς τὸν Πατέρα. Τοιγάρτοι τὸν ἄρτον ἐν τῇ ἁγίᾳ φέρεσθαι σκηνῇ, καὶ ἐν τοῖς Ἁγίοις τῶν ἁγίων ἀνακεῖσθαι Θεῷ, τὴν εἰς οὐρανοὺς ἀναφοίτησιν ὑπεμφήνειεν ἂν, καὶ μάλα εἰκότως, τοῦ Ἐμμανουήλ. Ἀνῆλθε γὰρ οὐκ εἰς χειροποίητά ποθεν, οὔτε μὴν εἰς τὰ ἀντίτυπα τῶν ἀληθινῶν, ἀλλ’ εἰς αὐτὸν τὸν οὐρανὸν νῦν ἐμφανισθῆναι τῷ προσώπῳ τοῦ Θεοῦ ὑπὲρ ἡμῶν, κατὰ τὸ γεγραμμένον. Ὅτι δὲ, καὶ ἄρτος ἐστὶ ζωοποιὸς ὁ ἐξ οὐρανοῦ καὶ ἄνωθεν, ἀπαλλάττει τε πρὸς τούτῳ καὶ ἁμαρτιῶν, καὶ ἀγνοημάτων ἐλευθεροῖ τοὺς ἐπὶ τῆς γῆς, εἰς ὀσμὴν εὐωδίας ἑαυτὸν ὑπὲρ αὐτῶν ἀνατιθεὶς τῷ Θεῷ καὶ Πατρὶ, συνήσεις εὖ μάλα τοῖς τῆς διανοίας ὄμμασιν ὡς μόσχον ὁλοκαυτούμενον καθορῶν σφαζόμενον, καὶ ὡς χίμαρον ὑπὲρ τῶν τοῦ λαοῦ ἀγνοημάτων. Παραπτώματα γὰρ τίς συνήσει; κατὰ τὸ γεγραμμένον. Ἄθρει δὴ ὅπως ὁ νομοθέτης τῆς ἐν νόμῳ λατρείας ὑπερκειμένην ἀσυγκρίτως τὴν διὰ Χριστοῦ κάθαρσιν ἐκάλεσεν σαφῶς. Εἰ γὰρ παρέλθητε, φησὶ, τὰ Μωσέως, καὶ τῆς νομικῆς λατρείας ἂν ἀλογήσαντες ἐντολῆς κατεφορῷντό τινες, τότε δὴ, τότε τὴν δι’ αἱμάτων ὑμῖν ἀμνησίαν ἐπικυροῦσαν εὑρήσετε, μόσχου καταθυομένου καὶ χιμάρου προσενηνεγμένου. Τοῦτο δὲ ἦν εἰς τύπον Χριστοῦ. Οὐκοῦν καθορίζει μὲν ὁ νόμος τῶν παραβαινόντων τὴν κόλασιν· ἀπαλλάττει δὲ δίκης καὶ τῶν ἐξ ἀγνοίας αἰτιαμάτων ἐλευθεροῖ τὸ τίμιον αἷμα Χριστοῦ. Τέθεικε γὰρ τὴν ψυχὴν ὑπὲρ ἡμῶν, ἵνα τοῦ κόσμου καταλύσῃ τὴν ἁμαρτίαν. Οὐκοῦν ὡς ἐν ἄρτῳ νοοῖτο Χριστὸς ὡς ζωὴ, καὶ ζωοποιός·","english":"Almost as a brilliant offering and gift-bearing, and as a kind of first-fruit of humanity, renewed into incorruption, he ascended to the Father. For the bread being brought into the holy tent and laid up in the Holy of Holies for God would indicate, and quite reasonably, the ascent into the heavens of Emmanuel. For he ascended not to something handmade from somewhere, nor to the antitypes of the true things, but to heaven itself, to appear now before the face of God on our behalf, according to what is written. And that the bread from heaven and from above is life-giving, and moreover releases from sins and frees from ignorances those on earth, offering himself up to God and Father on their behalf as a sweet fragrance, you will understand well with the eyes of your mind, as if seeing a calf being slaughtered as a whole burnt offering, and a goat for the ignorances of the people. For who will understand transgressions? according to what is written. Observe then how the lawgiver clearly called the purification through Christ incomparably superior to the worship in the law. For if you pass by the things of Moses, he says, and some should disregard the commandment of the legal worship, then, at that time, you will find that the forgetfulness through bloods is confirmed for you, by a calf being sacrificed and a goat being offered. And this was a type of Christ. Therefore, the law defines the punishment of transgressors, but the precious blood of Christ releases from penalty and frees from charges arising from ignorance. For he gave his life for us, in order to destroy the sin of the world. Therefore, Christ is understood as in bread, as life and life-giver.","structure":"narrative","commentary":[{"unit":"sense","kind":"sense","basis":"text","lemma":"ἀνάθημα λαμπρὸν καὶ δωροφορία","severity":"info","text":"Cyril interprets the sheaf offering as a type of Christ's ascension, using 'brilliant offering' and 'gift-bearing' to emphasize the sacrificial and glorious nature of the event.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"scripture","kind":"scripture","basis":"text","lemma":"κατὰ τὸ γεγραμμένον","severity":"info","text":"The phrase 'according to what is written' likely refers to Leviticus 16 or Numbers 15, but Cyril does not specify; the allusion to a calf and goat as offerings for ignorances echoes Leviticus 4-5.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"term","kind":"term","basis":"glossary","lemma":"ἀντίτυπα","severity":"info","text":"'Antitypes' (ἀντίτυπα) contrasts with 'true things' (τῶν ἀληθινῶν), a key typological term: the earthly sanctuary is a copy, while Christ ascends to the heavenly reality.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"background","kind":"background","basis":"text","lemma":"μόσχον ὁλοκαυτούμενον","severity":"info","text":"The calf as a whole burnt offering (ὁλοκαύτωμα) and the goat for ignorances reflect Levitical sacrifice for unintentional sins, which Cyril reinterprets as types of Christ's atoning death.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"structure","kind":"structure","basis":"text","lemma":"Οὐκοῦν","severity":"info","text":"The repeated 'Therefore' (Οὐκοῦν) structures Cyril's argument: first, the bread typifies Christ's ascent; second, Christ's blood surpasses legal purification; third, Christ is life-giving bread.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"reception","kind":"reception","basis":"text","lemma":"τίμιον αἷμα Χριστοῦ","severity":"info","text":"Cyril's emphasis on the 'precious blood of Christ' as releasing from penalty and ignorance anticipates later Eucharistic and soteriological developments in Greek patristic thought.","cites":[],"named_sources":[],"dropped_cites":[]}],"ambiguities":["The specific scriptural references for 'according to what is written' are not identified; the calf and goat may allude to multiple Levitical passages.","The phrase 'forgetfulness through bloods' (ἀμνησίαν δι' αἱμάτων) is ambiguous: it may mean ritual amnesty via sacrifice or a typological reference to Christ's blood."],"confidence":"high","notes":[]},{"i":587,"ref":"p587","source":"ὡς ἐν μόσχῳ πάλιν ὁλοκαυτούμενος καὶ εἰς ὀσμὴν εὐωδίας ἑαυτὸν ἀνατιθεὶς τῷ Θεῷ καὶ Πατρί· καὶ ὡς ἐν εἴδει χιμάρου γεγονὼς δι’ ἡμᾶς ἁμαρτία, καὶ ὑπὲρ ἁμαρτιῶν σφαζόμενος. Δράγμα δὲ αὖ, καθ’ ἕτερον νοοῖτο τρόπον. Τίς δὲ καὶ οὗτός ἐστιν, ὡς ἔνι, λελέξεται. Ἀστάχυσι μὲν τοῖς ἐν ἀγρῷ παρεικάσειέ τις ἂν τὸ ἀνθρώπινον γένος, τὸ οἱονεί πως ἀνίσχον ἐκ τῆς γῆς, καὶ τὴν ἑαυτῷ πρέπουσαν περιμένον ἐκπλήρωσιν, καὶ χρόνῳ κειρόμενον ἀμῶντος θανάτου. Οὕτω καὶ αὐτὸς ὁ Χριστὸς τοῖς ἁγίοις ἔφασκε μαθηταῖς· Οὐχ ὑμεῖς λέγετε, ὅτι ἔτι τετράμηνόν ἐστι, καὶ ὁ θερισμὸς ἔρχεται; Ἰδοὺ λέγω ὑμῖν· ἐπάρατε τοὺς ὀφθαλμοὺς, καὶ θεάσασθε τὰς χώρας ὅτι λευκαί εἰσι πρὸς θερισμὸν ἤδη. Καὶ ὁ θερίζων, μισθὸν λαμβάνει, καὶ συνάγει καρπὸν εἰς ζωὴν αἰώνιον. Οὐκοῦν, ὡς ἔφην ἀρτίως, ληΐοις τοῖς ἐν ἀγρῷ παρεικαστέον εὖ μάλα τοὺς ἐπὶ τῆς γῆς. Γέγονε δὲ καθ’ ἡμᾶς ὁ Χριστὸς, ἀστάχυος δίκην ἀναφὺς ἐκ τῆς ἁγίας Παρθένου. Ἐπεί τοι καὶ σίτου κόκκον καὶ αὐτὸν ἡμῖν ὠνόμαζε, λέγων· Ἀμὴν, ἀμὴν λέγω ὑμῖν· ἐὰν μὴ ὁ κόκκος τοῦ σίτου πεσὼν εἰς τὴν γῆν ἀποθάνῃ, αὐτὸς μόνος μένει· ἐὰν δὲ ἀποθάνῃ, πολὺν καρπὸν φέρει. Ἀνάθημα δὲ ὥσπερ ὑπὲρ ἡμῶν γέγονε τῷ Πατρὶ, καὶ ἐν τάξει δράγματος, ὡς γῆς ἀπαρχὴ, δι’ ὧν ἐκτέτοκε, μαρτυρομένης εἰς εὐκαρπίαν. Ἄσταχύς γε μὴν νοούμενος εἶς, καθὰ καὶ ἡμεῖς αὐτοὶ, οὐκ ἄσταχυς εἷς, ἀλλ’ ὡς δράγμα προσάγεται, τουτέστιν, ἐκ πολλῶν ἀσταχύων, δέσμη μία. Καί τι τὸ χρῆμά ἐστιν ἀναγκαῖον εἰς ὄνησιν, καὶ μυστηρίου τύπον ἀποπληροῦν.","english":"as again being wholly burnt up in a calf, and offering himself to God the Father as a sweet-smelling savor; and as having become, in the form of a goat, sin for our sake, and being slaughtered for sins. A sheaf, again, might be understood in another way. And who this is, as far as possible, will be stated. One might compare the human race to ears of grain in the field, which somehow spring up from the earth, await their proper fulfillment, and are cut down in time by reaping death. Thus Christ himself said to his holy disciples: \"Do you not say that it is still four months, and the harvest is coming? Behold, I tell you: lift up your eyes and see the fields, that they are already white for harvest. And the reaper receives his wage and gathers fruit for eternal life.\" Therefore, as I just said, the people on earth are very well to be compared to crops in the field. And Christ became like us, springing up like an ear of grain from the holy Virgin. For he also called himself a grain of wheat, saying: \"Truly, truly I say to you, unless the grain of wheat falls into the earth and dies, it remains alone; but if it dies, it bears much fruit.\" And he became, as it were, an offering to the Father on our behalf, and in the form of a sheaf, as a firstfruit of the earth, which through what it has produced bears witness to its fertility. And being understood as one ear of grain, just as we ourselves are, he is not one ear, but is brought as a sheaf—that is, a single bundle from many ears. And this thing is necessary for benefit and fulfills the type of a mystery.","structure":"narrative","commentary":[{"unit":"scripture","kind":"scripture","basis":"text","lemma":"Ἀμὴν, ἀμὴν λέγω ὑμῖν· ἐὰν μὴ ὁ κόκκος τοῦ σίτου πεσὼν εἰς τὴν γῆν ἀποθάνῃ, αὐτὸς μόνος μένει· ἐὰν δὲ ἀποθάνῃ, πολὺν καρπὸν φέρει.","severity":"info","text":"Cyril adapts John 12:24, where Jesus speaks of a grain of wheat dying to bear fruit, applying it to Christ's death and resurrection as a type of the Eucharist.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"scripture","kind":"scripture","basis":"text","lemma":"Οὐχ ὑμεῖς λέγετε, ὅτι ἔτι τετράμηνόν ἐστι, καὶ ὁ θερισμὸς ἔρχεται;","severity":"info","text":"This saying of Jesus to the disciples is not a direct canonical quotation; Cyril may be drawing on an apocryphal or oral tradition, or freely composing a parable-like saying.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"background","kind":"background","basis":"text","lemma":"ἀστάχυσι","severity":"info","text":"The comparison of humanity to ears of grain (ἀστάχυσι) awaiting harvest by death reflects a common agricultural metaphor in early Christian eschatology, also found in patristic interpretations of the Parable of the Sower.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"term","kind":"term","basis":"glossary","lemma":"δράγμα","severity":"info","text":"δράγμα (sheaf) is a key term: Cyril interprets Christ as a single ear of grain offered as a sheaf (bundle of many ears), symbolizing the unity of believers in Christ as a firstfruit offering to God.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"structure","kind":"structure","basis":"text","lemma":"Καί τι τὸ χρῆμά ἐστιν ἀναγκαῖον εἰς ὄνησιν, καὶ μυστηρίου τύπον ἀποπληροῦν.","severity":"info","text":"This concluding sentence signals a typological summary: the sheaf is both necessary for benefit (εἰς ὄνησιν) and fulfills a mystery type (μυστηρίου τύπον), typical of Cyril's allegorical method.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"caution","kind":"caution","basis":"text","lemma":"ὡς ἐν μόσχῳ πάλιν ὁλοκαυτούμενος","severity":"caution","text":"The phrase 'as again being wholly burnt up in a calf' may refer to a specific Old Testament sacrifice (e.g., Leviticus 9) but Cyril does not cite a verse; the reference is ambiguous and may be a loose typology.","cites":[],"named_sources":[],"dropped_cites":[]}],"ambiguities":["The source of the harvest saying attributed to Jesus is unclear; it may be a non-canonical tradition or Cyril's own composition.","The reference to the calf and goat sacrifices is not explicitly tied to a specific biblical passage, leaving the typological basis uncertain."],"confidence":"high","notes":[]},{"i":588,"ref":"p588","source":"Εἷς μὲν γάρ ἐστιν Ἰησοῦς ὁ Χριστὸς, πλὴν ὡς ἐν εἴδει δράγματος πολλοστὸς νοεῖται, καὶ ἔστι, διὰ τὸ πάντας ἔχειν ἐν ἑαυτῷ τοὺς πιστεύοντας, καθ’ ἕνωσιν δὲ δηλονότι τὴν πνευματικήν. Ἐπεὶ τίνα τρόπον ὁ μακάριος γράφει Παῦλος· Ὡς συνεγηγέρμεθά τε αὐτῷ, καὶ συνεκαθίσαμεν ἐν τοῖς ἐπουρανίοις. Ἐπειδὴ δέ ἐστι καθ’ ἡμᾶς, σύσσωμοι γεγόναμεν αὐτῷ, καὶ τὴν πρὸς αὐτὸν ἑνότητα διὰ τοῦ σώματος πεπλουτήκαμεν. Ταύτῃτοί φαμεν, ὅτι πάντες ἐσμὲν ἐν αὐτῷ. Καὶ γοῦν αὐτός πού φησι πρὸς τὸν ἐν οὐρανοῖς Πατέρα καὶ Θεόν· Θέλω, ὥσπερ ἐγὼ καὶ σὺ ἓν ἐσμὲν, οὕτω καὶ αὐτοὶ ἐν ἡμῖν. Ὡς ἂν ὁ κολλώμενος τῷ Κυρίῳ, ἓν πνεῦμά ἐστι. Δράγμα τοίνυν ὡς πάντας ἔχων ἐν ἑαυτῷ, καὶ ὑπὲρ πάντων ἀνακείμενος, καὶ ἀνθρωπότητος ἀπαρχὴ τετελειωμένης ἐν πίστει καὶ ὀφειλούσης ἤδη λοιπὸν εἰς τοὺς ἄνω καὶ ἐν οὐρανῷ κομίζεσθαι θησαυρούς. Προσκομίζεσθαι δὲ δεῖν τὸ δράγμα φησὶ τῇ ἐπαύριον τῆς πρώτης, ὅ ἐστι τῇ τρίτῃ. Ἀνεβίω γὰρ ἐκ νεκρῶν κατὰ τὴν τρίτην ἡμέραν, αὐτοῦ τε ἀναπεφοίτηκεν εἰς οὐρανὸν, εἰς τὴν σκηνὴν τὴν ἀληθινὴν, καὶ εἰς τὰ Ἅγια τῶν ἁγίων. Ἀλλ’ ὥσπερ ἄρτος νοούμενος κατεσημαίνετο κἀν τῷ μόσχῳ τῷ πρὸς ὁλοκαύτωσιν καὶ εἰς ὀσμὴν εὐωδίας, καὶ μέν τοι καὶ ἐν χιμάρῳ τῶν ἀγνοημάτων παρεστηκότι· οὕτω δὴ πάλιν, καὶ εἰ δράγμα νοοῖτο τυχὸν, ἀλλ’ ἔστιν αὐτὸς τὸ ἐνιαύσιον πρόβατον, τουτέστι τὸ τέλειον. Παντέλειος γὰρ καὶ ἀνενδεὴς ὁ Χριστὸς ἰδίᾳ φύσει. Ἔστι δὲ πρὸς τούτῳ καὶ ἄμωμος παντελῶς. Οὐ γὰρ ἔγνωκεν ἁμαρτίαν, οὐδ’ ἔστι δόλος ἐν τῷ στόματι αὐτοῦ.","english":"One only is Jesus Christ, but he is conceived as manifold in the form of a sheaf, and he is, because he has all the faithful in himself, by spiritual union, of course. For in what manner does the blessed Paul write: \"We have been raised together with him, and we have sat down together in the heavens.\" Since he is like us, we have become of the same body with him, and we have obtained union with him through the body. Therefore we say that we are all in him. And indeed he himself says somewhere to the Father and God in the heavens: \"I wish that, just as I and you are one, so also they may be in us.\" So that he who cleaves to the Lord is one spirit. A sheaf, then, as having all in himself, and being offered up for all, and as a first-fruit of humanity perfected in faith and already destined to be conveyed to the treasuries above and in heaven. And it says that the sheaf must be presented on the morrow of the first, that is, on the third day. For he rose from the dead on the third day, and he himself ascended into heaven, into the true tabernacle, and into the Holy of Holies. But just as bread was signified also in the calf for the holocaust and for a sweet-smelling savor, and indeed also in the goat representing sins of ignorance, so again, even if he should be understood as a sheaf, yet he himself is the yearling sheep, that is, the perfect one. For Christ is all-perfect and without need in his own nature. And besides this, he is also wholly without blemish. For he has not known sin, nor is there any guile in his mouth.","structure":"narrative","commentary":[{"unit":"sense","kind":"sense","basis":"text","lemma":"δράγματος","severity":"info","text":"Cyril interprets the sheaf (δράγμα) as a type of Christ, who contains all the faithful in himself through spiritual union.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"scripture","kind":"scripture","basis":"text","lemma":"Ὡς συνεγηγέρμεθά τε αὐτῷ, καὶ συνεκαθίσαμεν ἐν τοῖς ἐπουρανίοις","severity":"info","text":"Cyril cites Paul: 'We have been raised together with him, and we have sat down together in the heavens.' This echoes Ephesians 2:6 or Colossians 3:1, though not verbatim.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"scripture","kind":"scripture","basis":"text","lemma":"Θέλω, ὥσπερ ἐγὼ καὶ σὺ ἓν ἐσμὲν, οὕτω καὶ αὐτοὶ ἐν ἡμῖν","severity":"info","text":"Cyril attributes a saying to Christ: 'I wish that, just as I and you are one, so also they may be in us.' This is not a canonical verse but may reflect a liturgical or apocryphal tradition.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"background","kind":"background","basis":"text","lemma":"τῇ τρίτῃ","severity":"info","text":"The sheaf is presented on the third day, which Cyril connects to Christ's resurrection on the third day and his ascension into the heavenly Holy of Holies.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"term","kind":"term","basis":"text","lemma":"ἐνιαύσιον πρόβατον","severity":"info","text":"Cyril identifies Christ as the 'yearling sheep' (ἐνιαύσιον πρόβατον), meaning the perfect one, alluding to sacrificial terminology in Leviticus.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"reception","kind":"reception","basis":"text","lemma":"ἄμωμος","severity":"info","text":"Cyril describes Christ as 'wholly without blemish' (ἄμωμος), a term from Old Testament sacrificial law (e.g., Lev 22:19-20), applied here to Christ's sinlessness.","cites":[],"named_sources":[],"dropped_cites":[]}],"ambiguities":["The phrase 'ὡς ἐν εἴδει δράγματος πολλοστὸς νοεῖται' could be read as 'he is conceived as manifold in the form of a sheaf' or 'he is thought of as many in the form of a sheaf'; the translation takes the former.","The source of the saying attributed to Christ ('Θέλω...') is uncertain; it may be a paraphrase or a non-canonical tradition."],"confidence":"high","notes":[]},{"i":589,"ref":"p589","source":"Αὐτός τε ἡ σεμίδαλις ἡ λαμπρὰ, καὶ ἐλαιόδευτος, τουτέστιν, ἡ ὡς ἐν πιότητι καὶ ἱλαρότητι ζωή. Ζῶμεν γὰρ χαίροντες ἐν αὐτῷ διὰ τὴν ἀποκειμένην ἐλπίδα, καὶ τῇ τοῦ ἁγίου Πνεύματος καταρδευόμενοι χάριτι, κατὰ τὸ ἐν Ψαλμοῖς ἐκεῖνο, φαμέν· Ἐλίπανας ἐν ἐλαίῳ τὴν κεφαλήν μου. Γεγόναμεν γὰρ ἠλεημένοι, διὰ πίστεως ἐν Χριστῷ, ᾧ τρόπον τινὰ καὶ συνθυμιώμεθα δευτέραν ἔχοντες τάξιν· καθάπερ ἀμέλει τὰ καλούμενα χίδρα πρὸς τὴν ἐκείνου σεμίδαλιν. Χίδρα γὰρ εἶναί φαμεν, τὰ ἐξ ὀσπρίων ἄλευρα. Ὅτι γὰρ καὶ εἰ γέγονε καθ’ ἡμᾶς οἰκονομικῶς, ὑπὲρ ἡμᾶς ὁ Χριστὸς νοοῖτ’ ἂν εἰκότως, ἐνδοιάσειεν ἂν οὐδείς. Οὐκοῦν τιμιωτέρα μὲν ἀσυγκρίτως ἡ αὐτοῦ ζωή. Ἁγία γὰρ παντελῶς καὶ ἄμωμος. Ἐν μείοσι δὲ καὶ κατόπιν τὰ καθ’ ἡμᾶς, καὶ ὡς ἐν τάξει χίδρων, ὡς πρός γε, φημὶ, τὴν ἀπὸ σίτου σεμίδαλιν. Ζωῆς δὲ τύπος σεμίδαλις. Πλὴν συναναφέρεται πρὸς τὸ θυσιαστήριον τὰ χίδρα τῇ σεμιδάλει. Συνθυμιώμεθα γὰρ, ὡς ἔφην, Χριστῷ, καὶ αὐτῷ πάντες εὐωδιάζομεν, καὶ ἐσμὲν σὺν αὐτῷ δεκτοὶ τῷ Θεῷ καὶ Πατρί. Καὶ οἱ Χριστὸν οὐκ ἕχοντες, οὐδ’ ἄν εἰσιν ὅλως εἰς θυσίαν ἐπιτήδειοι· Χωρὶς γὰρ ἐμοῦ, φησὶν, οὐ δύνασθε ποιεῖν οὐδέν. Νία δὲ, φησὶν, οὐ φάγεσθε ἕως εἰς αὐτὴν τὴν ἡμέραν ταύτην, ἕως ἀναφέρητε τὸ δράγμα. Οὔτε γὰρ ὁ τοῦ νόμου καιρὸς, οὔτε μὴν ὁ τῶν ἁγίων χορὸς προφητῶν τὴν νέαν εἶχε τροφὴν, τουτέστι, τὰ διὰ Χριστοῦ παιδεύματα, οὔτε μὴν αὐτὸν τὸν τῆς ἀνθρωπείας φύσεως ἀνακαινισμὸν, πλὴν ὡς ἐν μόνῃ προσαγορεύσει τυχόν.","english":"He himself is the fine flour, bright and oiled, that is, life as in richness and cheerfulness. For we live rejoicing in him because of the hope that lies ahead, and we are watered by the grace of the Holy Spirit, according to that saying in the Psalms: \"You anointed my head with oil.\" For we have become objects of mercy through faith in Christ, with whom we are in a way also offered together, holding a second rank, just as, of course, what are called coarse meal stands in relation to that fine flour. For we call coarse meal the flours from legumes. For that, even if he has become like us by economy, Christ would reasonably be understood as above us, no one would doubt. Therefore his life is incomparably more precious. For it is entirely holy and blameless. But our affairs are lesser and secondary, and as in the order of coarse meal, compared, I mean, to fine flour from wheat. And fine flour is a type of life. Yet the coarse meal is brought up together with the fine flour to the altar. For we are offered together, as I said, with Christ, and we all give off fragrance with him, and we are acceptable together with him to God the Father. And those who do not have Christ are not at all suitable for sacrifice. For \"without me,\" he says, \"you can do nothing.\" \"You shall not eat,\" he says, \"until this very day, until you offer the sheaf.\" For neither the time of the law nor the chorus of holy prophets had the new food, that is, the teachings through Christ, nor indeed the renewal of human nature itself, except perhaps in name only.","structure":"narrative","commentary":[{"unit":"term","kind":"term","basis":"glossary","lemma":"σεμίδαλις","severity":"info","text":"Cyril uses σεμίδαλις (fine flour) as a type of Christ's pure life, contrasting it with χίδρα (coarse legume meal) for believers' secondary rank.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"scripture","kind":"scripture","basis":"text","lemma":"Ἐλίπανας ἐν ἐλαίῳ τὴν κεφαλήν μου","severity":"info","text":"Cyril cites Psalm 23:5 (LXX) as a proof-text for anointing with oil, linking it to the grace of the Holy Spirit.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"scripture","kind":"scripture","basis":"text","lemma":"Χωρὶς γὰρ ἐμοῦ, φησὶν, οὐ δύνασθε ποιεῖν οὐδέν","severity":"info","text":"Cyril quotes Christ's words (John 15:5) to assert that without Christ, believers are unfit for sacrifice.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"scripture","kind":"scripture","basis":"text","lemma":"Οὐ φάγεσθε ἕως ... ἀναφέρητε τὸ δράγμα","severity":"info","text":"Cyril alludes to Leviticus 23:14 (LXX) on the offering of the sheaf, interpreting it as a type of the new food of Christ's teachings.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"background","kind":"background","basis":"text","lemma":"χίδρα","severity":"info","text":"χίδρα (coarse legume meal) was a cheaper offering in Greek ritual, contrasting with fine wheat flour; Cyril uses this to illustrate believers' subordinate but acceptable status.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"structure","kind":"structure","basis":"text","lemma":"συνθυμιώμεθα","severity":"info","text":"Cyril repeats the verb συνθυμιώμεθα (we are offered together) to structure the analogy: believers are co-offered with Christ, sharing in his fragrance and acceptability.","cites":[],"named_sources":[],"dropped_cites":[]}],"ambiguities":["The phrase 'ἕως εἰς αὐτὴν τὴν ἡμέραν ταύτην' may refer to a specific liturgical day, but Cyril does not specify which; the reading takes it as a general temporal clause."],"confidence":"high","notes":[]},{"i":590,"ref":"p590","source":"Ἐπειδὴ δὲ ἀνεβίω λοιπὸν ὁ Κύριος ἡμῶν Ἰησοῦς Χριστὸς, καὶ ὡς ἐν τάξει δράγματος, τὴν τῆς ἀνθρωπότητος ἀπαρχὴν προσκεκόμικεν ἑαυτὸν τῷ Θεῷ καὶ Πατρὶ, τότε δὴ, τότε καὶ εἰς νέαν ὥσπερ ζωὴν μεταστοιχειούμεθα. Πολιτευόμεθα γὰρ εὐαγγελικῶς, Οὐκ ἐν παλαιότητι γράμματος, ἀλλ’ ἐν καινότητι Πνεύματος· δι’ οὗ καὶ μεθ’ οὗ τῷ Θεῷ καὶ Πατρὶ ἡ δόξα σὺν ἁγίῳ Πνεύματι εἰς τοὺς αἰῶνας τῶν αἰώνων. Ἀμήν.\n\nΠερὶ τῆς δαμάλεως τῆς πυῤῥᾶς, τῆς κατακαείσης ἔξω τῆς παρεμβολῆς.\n\nα. Ἀλλὰ μέν που καί φησιν ὁ θεσπέσιος Δαβίδ· Τί ἀποδώσω τῷ Κυρίῳ περὶ πάντων ὧν ἀνταπέδωκέ μοι; Πρέποι δ’ ἂν μάλιστα καὶ ἡμῖν αὐτοῖς ἡ τοιάδε φωνή. Τί γὰρ ἔσται τὸ παρ’ ἡμῖν ἰσοστάσιον τῷ Θεῷ καὶ Πατρί; Δέδωκε γὰρ ὑπὲρ ἡμῶν τὸν ἴδιον Υἱὸν, ἵνα πᾶς ὁ πιστεύσας εἰς αὐτὸν, μὴ ἀπόληται, ἀλλ’ ἔχῃ ζωὴν αἰώνιον· μονονουχὶ καὶ τῆς αὐτῷ πρεπούσης ἀφειδήσας φιλοστοργίας. Δέδωκε γὰρ ἑαυτὸν ταῖς ἁμαρτίαις ἡμῶν, κατὰ τὰς Γραφὰς, καὶ σεσώσμεθα μὲν ἡμεῖς· μεμαλάκισται δὲ αὐτὸς διὰ τὰς ἁμαρτίας ἡμῶν, καὶ ὑπὲρ ἡμῶν ὀδυνᾶται, καὶ αὐτὸν ἀνατλὰς τὸν τῆς σαρκὸς θάνατον· οὐχ ἵνα μεθ’ ἡμῶν ἐν νεκροῖς ὁρῷτο μεμενηκὼς, ἀλλ’ ἵνα σὺν αὐτῷ τε καὶ δι’ αὐτὸν εἰς ζωὴν ἀναθέοντες, καὶ παλινδρομοῦντες εἰς ἀφθαρσίαν, χαίροντες λέγωμεν· Ποῦ ἡ νίκη σου, θάνατε; ποῦ σου τὸ κέντρον, ᾅδη; Τίς οὖν λοιπὸν εἰς τοῦτο ἀποφέρουσα τρίβος; Ἡ διὰ τοῦ βαπτίσματος χάρις, δι’ οὗ πάντα ῥύπον ἀποτριβόμενοι, κοινωνοὶ τῆς θείας ἀναδεικνύμεθα φύσεως, ἐνοικοῦντος ἡμῖν διὰ τοῦ Πνεύματος τοῦ Χριστοῦ.","english":"Since our Lord Jesus Christ has now risen again, and, as a kind of first sheaf, has offered himself—the firstfruits of humanity—to God the Father, then, at that very moment, we are transformed into a new life, as it were. For we conduct ourselves according to the Gospel, not in the oldness of the letter, but in the newness of the Spirit, through whom and with whom glory is given to God the Father together with the Holy Spirit, forever and ever. Amen.\n\nConcerning the red heifer that was burned outside the camp.\n\n1. But somewhere the inspired David says: \"What shall I render to the Lord for all that he has given back to me?\" This utterance would be most fitting for us as well. For what shall we have that is equal in value to God the Father? He gave his own Son for us, so that everyone who believes in him might not perish, but have eternal life—sparing, as it were, even the affection that befits him. For he gave himself for our sins, according to the Scriptures, and we have been saved; but he himself has been weakened because of our sins, and suffers for us, and has undergone even the death of the flesh—not that he might be seen to have remained among the dead with us, but so that, running with him and through him into life, and hastening back to incorruption, we may joyfully say: \"Where is your victory, O Death? Where is your sting, O Hades?\" What path, then, leads to this? The grace of baptism, through which, washing away every defilement, we are shown to be partakers of the divine nature, with Christ dwelling in us through the Spirit.","structure":"narrative","commentary":[{"unit":"scripture","kind":"scripture","basis":"text","lemma":"Τί ἀποδώσω τῷ Κυρίῳ περὶ πάντων ὧν ἀνταπέδωκέ μοι","severity":"info","text":"Cyril attributes this quotation to David, but it does not correspond exactly to any known psalm verse; it may be a paraphrase or conflation of Ps 115:3 LXX and Ps 115:1 LXX.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"scripture","kind":"scripture","basis":"text","lemma":"Ποῦ ἡ νίκη σου, θάνατε; ποῦ σου τὸ κέντρον, ᾅδη","severity":"info","text":"This exclamation echoes early Christian liturgical or hymnic language, possibly derived from 1 Cor 15:55 and the Easter troparion, but is not a direct biblical citation.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"term","kind":"term","basis":"text","lemma":"μεταστοιχειούμεθα","severity":"info","text":"The verb μεταστοιχειόω means 'to change the elements' or 'transform fundamentally'; here it conveys a complete ontological renewal through Christ's resurrection.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"background","kind":"background","basis":"text","lemma":"τῆς δαμάλεως τῆς πυῤῥᾶς","severity":"info","text":"The red heifer ritual (Num 19:1-22 LXX) was a purification sacrifice performed outside the camp; Cyril uses it as a typological prefiguration of Christ's sacrificial death and baptismal cleansing.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"structure","kind":"structure","basis":"text","lemma":"Περὶ τῆς δαμάλεως τῆς πυῤῥᾶς, τῆς κατακαείσης ἔξω τῆς παρεμβολῆς","severity":"info","text":"This heading introduces a new section on the red heifer, marking a shift from the preceding Christological reflection to a typological exposition of Numbers 19.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"reception","kind":"reception","basis":"text","lemma":"Ἀμήν","severity":"info","text":"The first 'Amen' concludes the preceding doxological passage; its presence suggests a liturgical or catechetical context for this section of the Glaphyra.","cites":[],"named_sources":[],"dropped_cites":[]}],"ambiguities":["The quotation attributed to David is not verbatim from the Psalter; it may be a free citation or a memory slip.","The phrase 'newness of the Spirit' (καινότητι Πνεύματος) echoes 2 Cor 3:6 but is not marked as a quotation."],"confidence":"high","notes":[]},{"i":591,"ref":"p591","source":"Τότε γὰρ, τότε ἐῤῥαντισμένοι τὴν συνείδησιν ἀπὸ νεκρῶν ἔργων, ὡς μακάριος γράφει Παῦλος, καὶ τῆς μυστικῆς εὐλογίας γεγονότες μέτοχοι, καὶ τῆς ἄνωθεν χάριτος τὸν οἰκεῖον ἀναπιμπλάντες νοῦν, ζηλωτοὶ καὶ ἀπόβλεπτοι, καὶ τί γὰρ οὐχὶ τῶν τοιούτων ὁρώμεθα; Ἴδοις δ’ ἂν ἀληθὲς ὅπερ ἔφην, τὰ ἐπὶ τῇ δαμάλει τεθεσπισμένα εἰ συνήσεις. Καὶ ἐλάλησε, φησὶ, Κύριος πρὸς Μωσῆν καὶ Ἀαρὼν, λέγων· Αὕτη ἡ διαστολὴ τοῦ νόμου, ὅσα συνέταξε Κύριος λέγων· Λάλησον τοῖς υἱοῖς Ἰσραὴλ, καὶ λαβέτωσαν πρὸς σὲ δάμαλιν πυῤῥὰν, ἄμωμον, ἥτις οὐκ ἔχεται ἐν αὐτῇ μῶμον, καὶ ᾗ οὐκ ἐπεβλήθη ἐπ’ αὐτὴν ζυγός. Καὶ δώσεις αὐτὴν πρὸς Ἐλεάζαρ τὸν ἱερέα, καὶ ἐξάξουσιν αὐτὴν ἔξω τῆς παρεμβολῆς εἰς τόπον καθαρὸν, καὶ σφάξουσιν αὐτὴν ἐνώπιον αὐτοῦ. Καὶ λήψεται Ἐλεάζαρ ἀπὸ τοῦ αἵματος αὐτῆς, καὶ ῥανεῖ ἀπέναντι τοῦ προσώπου τῆς σκηνῆς τοῦ μαρτυρίου, ἀπὸ τοῦ αἵματος αὐτῆς ἑπτάκις. Καὶ κατακαύσουσιν αὐτὴν ἐναντίον αὐτοῦ, καὶ τὸ δέρμα αὐτῆς, καὶ τὰ κρέα, καὶ τὸ αἷμα αὐτῆς σὺν τῷ κόπρῳ κατακαυθήσεται. Καὶ λήψεται ὁ ἱερεὺς ξύλον κέδρινον, καὶ ὕσσωπον, καὶ κόκκινον, καὶ εἰσβαλοῦσιν εἰς μέσον τοῦ κατακαύματος τῆς δαμάλεως. Καὶ πλυνεῖ τὰ ἱμάτια αὐτοῦ ὁ ἱερεὺς, καὶ λούσεται τὸ σῶμα αὐτοῦ ὕδατι, καὶ μετὰ ταῦτα εἰσελεύσεται ὁ ἱερεὺς εἰς τὴν παρεμβολὴν, καὶ ἀκάθαρτος ἔσται ὁ ἱερεὺς ἕως ἑσπέρας. Καὶ ὁ κατακαίων αὐτὴν πλυνεῖ τὰ ἱμάτια αὐτοῦ, καὶ λούσεται τὸ σῶμα αὐτοῦ ὕδατι, καὶ ἀκάθαρτος ἔσται ἕως ἑσπέρας. Καὶ συνάξει ἄνθρωπος καθαρὸς τὴν σποδὸν τῆς δαμάλεως. Καὶ ἐν τοῖς ἑξῆς·","english":"For then, then, sprinkled in our conscience from dead works, as the blessed Paul writes, and having become partakers of the mystical blessing, and filling our own mind with the grace from above, we are seen as objects of emulation and regard, and why not indeed among such things? You would see the truth of what I have said, if you understand what was ordained concerning the heifer. And the Lord spoke, it says, to Moses and Aaron, saying: This is the ordinance of the law, all that the Lord commanded, saying: Speak to the sons of Israel, and let them take for you a red heifer, without blemish, which has no defect in it, and upon which a yoke has not been placed. And you shall give her to Eleazar the priest, and they shall lead her out of the camp to a clean place, and they shall slaughter her before him. And Eleazar shall take some of her blood, and shall sprinkle it seven times opposite the front of the tabernacle of testimony, with her blood. And they shall burn her before him, and her hide, and her flesh, and her blood together with the dung shall be burned. And the priest shall take cedar wood, and hyssop, and scarlet, and they shall cast them into the midst of the heifer's burning. And the priest shall wash his garments, and bathe his body with water, and after this the priest shall enter the camp, and the priest shall be unclean until evening. And the one who burns her shall wash his garments, and bathe his body with water, and shall be unclean until evening. And a clean man shall gather the ashes of the heifer. And in what follows:","structure":"narrative","commentary":[{"unit":"scripture","kind":"scripture","basis":"text","lemma":"δαμάλει","severity":"info","text":"Cyril quotes the LXX version of Numbers 19:1-10, the ritual of the red heifer, as a type of Christian purification.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"term","kind":"term","basis":"glossary","lemma":"ἐῤῥαντισμένοι","severity":"info","text":"The verb ῥαντίζω (sprinkle) is a key term in purification ritual; Cyril uses it to link the heifer's blood-sprinkling to spiritual cleansing from 'dead works'.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"background","kind":"background","basis":"background","lemma":"δαμάλει πυῤῥὰν","severity":"info","text":"The red heifer (LXX δάμαλις πυρρά) was a rare animal; its ashes were used in the water of lustration for purification from corpse impurity, a practice known from Mishnah Parah.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"parallel","kind":"parallel","basis":"text","lemma":"μακάριος Παῦλος","severity":"info","text":"Cyril invokes Paul (cf. Romans 6:4, 'dead works') to connect the heifer ritual to the new life in Christ, a common typological move in Alexandrian exegesis.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"structure","kind":"structure","basis":"text","lemma":"Καὶ ἐν τοῖς ἑξῆς","severity":"info","text":"The phrase 'and in what follows' signals that Cyril will continue his exegesis of the heifer passage in the next section, marking a break in the commentary.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"reception","kind":"reception","basis":"background","lemma":"δαμάλει","severity":"info","text":"Cyril's typological reading of the red heifer as a prefiguration of Christ's sacrifice and Christian baptismal purification was influential in later Byzantine liturgical commentary.","cites":[],"named_sources":[],"dropped_cites":[]}],"ambiguities":["The Greek text has a lacuna or variant in the quotation of Numbers; the phrase 'ἐν τοῖς ἑξῆς' may indicate a continuation not fully preserved in the manuscript tradition."],"confidence":"high","notes":[]},{"i":592,"ref":"p592","source":"Καὶ ἔσται τοῖς υἱοῖς Ἰσραὴλ καὶ τοῖς προσηλύτοις τοῖς προκειμένοις ἐν μέσῳ ὑμῶν, νόμιμον αἰώνιον. Προσεπάγει δὲ τούτοις ὁ νομοθέτης, ὅτι καταμιαίνει μέν τινας καὶ βεβήλους ἀποφαίνει τὸ τεθνεῶτος ἀποθήγειν. Ἔσται δὲ ἀκάθαρτος ὁ τοῦτο παθὼν ἐφ’ ὅλαις ἡμέραις τὸν ἀριθμὸν ἑπτά. Ἁγνηθήσεται δὲ τῇ σποδῷ τῆς δαμάλεως ἀναμὶξ ὕδατι τὸ αἷμα ἐῤῥαμμένος τῇ ἡμέρᾳ τῇ τρίτῃ, καὶ μέν τοι καὶ ἐν ἑβδόμῃ. Εἰ δὲ μὴ τοῦτο δρῴη, φησὶν, ἀναπόνιπτον ἕξει τὴν ἀκαθαρσίαν. Ἀποτιεῖ δὲ καὶ δίκας, ὅτι τὴν σκηνὴν Κυρίου ἐμίανεν. Ἐκτριβήσεται, φησὶν, ἡ ψυχὴ αὐτοῦ ἐξ Ἰσραὴλ, ὅτι ὕδωρ ῥαντισμοῦ οὐ περιεῤῥαντίσθη ἐπ’ αὐτόν. Εἰ δὲ καὶ ἐν οἴκῳ γένηται, φησὶν, ἐκτεθνάναι τινὰ, καθοριζέσθω δὴ τότε καὶ αὐτῆς τῆς ἑστίας, καὶ πάντων τῶν ἐν αὐτῇ, σκευῶν δὴ λέγω, τῆς ἀκαθαρσίας τὸ ἔγκλημα. Καὶ εἰ πωμάτων ἔρημα κέοιτό τινα τῶν ἀγγείων, ἔστω καὶ ταῦτα μεμολυσμένα. Βέβηλος δὲ οὐδὲν ἧττον, φησὶν, ὁ ἁψάμενος ἐν πεδίῳ ἢ τραυματίου τυχὸν, ἢ ὀστέου νεκροῦ, ἢ μνήματος. Τίνι δὴ οὖν ἀποσμήχεσθαι τὰ τοιαῦτα προστέταχεν, ἐροῦμεν ὡς ἔνι τὴν τοῦ Γράμματος ἀσάφειαν τοῖς καθήκουσι λογισμοῖς εὐτέχνως διαπτύσσοντες.","english":"And it shall be for the sons of Israel and for the proselytes who are among you an eternal ordinance. The lawgiver adds to these things that touching a dead body defiles some and renders them profane. And he who suffers this shall be unclean for seven full days. He shall be purified on the third day and also on the seventh with the ash of the heifer mixed with water, the blood having been sprinkled. But if he does not do this, he says, he will have his uncleanness unwashed. And he will also pay the penalty for having defiled the Lord's tabernacle. His soul shall be cut off from Israel, he says, because the water of sprinkling was not sprinkled upon him. And if it happens in a house, he says, that someone has died, then let the accusation of uncleanness be defined for the hearth itself and for all things in it, I mean the vessels. And if any of the vessels lie empty of covers, let these also be considered polluted. And no less profane, he says, is one who touches in a field either a wounded man, or a bone of a dead person, or a tomb. To what then has he prescribed that such things be wiped away, we shall say, unfolding as far as possible the obscurity of the Letter with fitting reasonings skillfully.","structure":"narrative","commentary":[{"unit":"term","kind":"term","basis":"glossary","lemma":"προσηλύτοις","severity":"info","text":"The Greek term 'proselytois' (proselytes) refers to Gentile converts to Judaism, a category distinct from native Israelites. Cyril uses it to discuss the applicability of purity laws to both groups.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"scripture","kind":"scripture","basis":"text","lemma":"νόμιμον αἰώνιον","severity":"info","text":"The phrase 'eternal ordinance' echoes Numbers 19:21 LXX, where the law concerning the red heifer is described as a perpetual statute for Israel and proselytes.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"background","kind":"background","basis":"background","lemma":"σποδῷ τῆς δαμάλεως","severity":"info","text":"The 'ash of the heifer' refers to the red heifer ritual (Numbers 19:1-22 LXX), used for purification from corpse defilement. Cyril interprets this typologically as a precursor to Christian baptismal cleansing.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"structure","kind":"structure","basis":"text","lemma":"Προσεπάγει δὲ τούτοις","severity":"info","text":"Cyril signals a transition: 'The lawgiver adds to these things' introduces a series of purity regulations (corpse contact, house defilement, field contact) that he will allegorize.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"reception","kind":"reception","basis":"background","lemma":"ἀποσμήχεσθαι","severity":"info","text":"Cyril's promise to 'unfold the obscurity of the Letter' reflects the Alexandrian exegetical tradition, where literal purity laws are read as allegories for spiritual purification, a method inherited from Philo and Origen.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"caution","kind":"caution","basis":"text","lemma":"τὸ αἷμα ἐῤῥαμμένος","severity":"caution","text":"The Greek phrase 'the blood having been sprinkled' is textually uncertain; the manuscript may read 'ἐρραμμένος' (sprinkled) or 'ἐρραμμένον' (sprinkled, neuter). The sense of purification with ash and water is clear, but the blood reference is ambiguous.","cites":[],"named_sources":[],"dropped_cites":[]}],"ambiguities":["The phrase 'τὸ αἷμα ἐῤῥαμμένος' is ambiguous: it may mean 'the blood having been sprinkled' or be a corruption; Cyril's source text (Numbers 19 LXX) does not mention blood in the purification ritual, only ash and water."],"confidence":"high","notes":[]},{"i":593,"ref":"p593","source":"β. Δάμαλις μὲν οὖν ἡ ἀμώμητος παντελῶς, καὶ ῥύπου παντὸς εἰσάπαν ἀπηλλαγμένη, καὶ οὐκ εἰδυῖα τὸ πλημμελεῖν, ὁ Κύριος ἡμῶν Ἰησοῦς Χριστός. Ἐθάρσησε γὰρ εἰπεῖν· Ἔρχεται ὁ ἄρχων τοῦ κόσμου τούτου, καὶ ἐν ἐμοὶ εὑρήσει οὐδέν. Καὶ μέν τοι πρὸς Ἰουδαίους· Τίς ἐξ ὑμῶν ἐλέγξῃ με περὶ ἁμαρτίας; Εἰ ἀλήθειαν λέγω, διὰ τί ὑμεῖς οὐ πιστεύετέ μοι; Πλὴν ἐκεῖνο ἄθρει δὴ, ποτὲ μὲν μόσχος, ποτὲ δὲ δάμαλις παρά γε τοῖς ἱεροῖς ὠνόμασται λόγοις, ἵνα διὰ μὲν τοῦ ἄῤῥενος, ὡς καθηγητὴς, διὰ δὲ τοῦ θήλεως, ὡς ἐν μείονί τε καὶ ὑποταγῇ σημαίνηται. Καθηγούμενος γὰρ τῶν ὅλων ὁ Θεὸς, καὶ τὸ κατὰ πάντων μετὰ τοῦ Θεοῦ καὶ Πατρὸς ἀνημμένον κράτος· γέγονε μὲν γὰρ ἑκὼν ὑπὸ νόμον, τετήρηκε δὲ τὰ Μωσέως, ὡς προὔχοντος, εἰ καὶ ἦν οἰκέτης. Καὶ θαυμαστὸν οὐδὲν, ὅτι καὶ προφήτης ὠνόμασται, καὶ ἐν δούλου πέφηνε μορφῇ, καίτοι προφητῶν ὑπάρχων Κύριος καὶ Θεός. Πυῤῥὰ δὲ ἡ δάμαλις· τετέλεσται γὰρ ἐφ’ αἵματι τῆς ἐνανθρωπήσεως τὸ μυστήριον, εἴπερ ἐστὶν ἀληθὲς ὅτι γέγονεν ὑπήκοος τῷ Πατρὶ μέχρι θανάτου, θανάτου δὲ σταυροῦ, καὶ ἀφῖκται σώζων τὴν ὑπ’ οὐρανὸν ἰδίῳ αἵματι. Αἵματος δὲ σημεῖον ἂν γένοιτο καὶ μάλα σαφῶς ἡ πυῤῥότης. Ἀλλ’ εἰ καὶ γέγονεν ὑπήκοος τῷ Πατρὶ, καὶ μεθ’ ἡμῶν ὑπὸ νόμον οἰκονομικῶς ὡς ἄνθρωπος, εἰ καὶ δοῦλος ὠνόμασται, τῆς ἀναληφθείσης σαρκὸς οὐκ ἀτιμάσας τὴν σάρκα· ἀλλ’ ἦν τε καὶ ἔστι καὶ οὕτως ἐλεύθερος, ὅτι καὶ φύσει Θεὸς, καὶ ζυγῷ δουλείας ἤκιστα μὲν ἐνδούμενος, ἀπείρατος δὲ τοῦτο, οὐδὲ παντελῶς. Ἔρχεται γὰρ ἄνωθεν, καὶ ἐπάνω πάντων ἐστὶν, ἐξ αὐτῆς ἀναφὺς τῆς ἐλευθέρας οὐσίας τοῦ Θεοῦ καὶ Πατρός.","english":"A heifer, then, that is completely unblemished, utterly free from every defilement, and knowing no transgression, is our Lord Jesus Christ. For he dared to say, \"The ruler of this world comes, and in me he will find nothing.\" And indeed to the Jews, \"Which of you will convict me of sin? If I speak the truth, why do you not believe me?\" Yet observe this: at one time it is called a calf, at another a heifer in the sacred writings, so that through the male it signifies him as a guide, and through the female as being in a lesser and subordinate position. For God is the guide of all things, and he holds authority over all together with God the Father; for he willingly came under the law, and he observed the ordinances of Moses, as one who was preeminent, even if he was a servant. And it is no wonder that he was called a prophet and appeared in the form of a servant, although he is Lord and God of the prophets. The heifer is red; for the mystery of the incarnation was accomplished through blood, since it is true that he became obedient to the Father unto death, death by the cross, and he came saving the world under heaven with his own blood. And the redness would be a sign of blood, clearly indeed. But even if he became obedient to the Father, and with us was under the law economically as a man, even if he was called a servant, not dishonoring the flesh that was assumed, yet he was and is thus free, because he is God by nature, and is least of all bound by the yoke of servitude, and is unacquainted with it, not at all. For he comes from above, and is above all, having sprung from the free substance itself of God the Father.","structure":"narrative","commentary":[{"unit":"sense","kind":"sense","basis":"text","lemma":"Δάμαλις","severity":"info","text":"Cyril identifies the unblemished red heifer (δάμαλις) of Numbers 19 as a type of Christ, emphasizing Christ's sinlessness and voluntary submission.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"scripture","kind":"scripture","basis":"text","lemma":"Ἔρχεται ὁ ἄρχων τοῦ κόσμου τούτου, καὶ ἐν ἐμοὶ εὑρήσει οὐδέν","severity":"info","text":"Cyril attributes to Christ a saying not found in the canonical Gospels; it may derive from apocryphal tradition or oral teaching.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"scripture","kind":"scripture","basis":"text","lemma":"Τίς ἐξ ὑμῶν ἐλέγξῃ με περὶ ἁμαρτίας;","severity":"info","text":"This challenge echoes John 8:46 ('Which of you convicts me of sin?'), though Cyril does not cite the verse explicitly.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"background","kind":"background","basis":"text","lemma":"πυῤῥὰ","severity":"info","text":"The redness (πυῤῥά) of the heifer is interpreted as a sign of Christ's blood shed in the incarnation and crucifixion, linking the ritual to soteriology.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"structure","kind":"structure","basis":"text","lemma":"ποτὲ μὲν μόσχος, ποτὲ δὲ δάμαλις","severity":"info","text":"Cyril notes the alternation between 'calf' (μόσχος) and 'heifer' (δάμαλις) in the LXX, using the gender shift to signify Christ's dual role as guide and subordinate.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"reception","kind":"reception","basis":"text","lemma":"δάμαλις","severity":"info","text":"Cyril's typological reading of the red heifer as Christ was influential in later Greek patristic exegesis, though it departs from the original Jewish context of purification.","cites":[],"named_sources":[],"dropped_cites":[]}],"ambiguities":["The source of the saying 'The ruler of this world comes...' is uncertain; it may be a non-canonical tradition or Cyril's paraphrase."],"confidence":"high","notes":[]},{"i":594,"ref":"p594","source":"Ταύτῃτοι τὴν δάμαλιν παρενεχθῆναι δεῖν ἔφη, πυῤῥάν τε καὶ ἄμωμον, καὶ τῶν ζεύγλῃ πόνων ἀπείρατον. Εἰ γὰρ κεκένωκεν ἑαυτὸν ὁ Μονογενὴς καθίεται δὲ καὶ ἑκὼν ἐν δούλου μορφῇ, πῶς ἂν ἢ πόθεν εἴη ἂν ἀμφίλογον ὡς ἔσται μὲν πάντως ἐξ ὑψωμάτων ἡ ὕφεσις, ἐκ πληρωμάτων δὲ ἡ κένωσις; ἐξ ἐμφύτου δὲ αὖ καὶ πρεσβυτέρας ἐλευθερίας ἡ κάθοδος, ἡ ὡς ἔν γε, φημὶ, τῇ τοῦ δούλου μορφῇ. Ἡ οὗν δάμαλις μὲν διάτοι τὸ ἐν ὑποταγῇ τε καὶ ὑπὸ νόμον ὡς ἡγούμενον· πυῤῥὰ δὲ ὅτι τῆς οἰκονομίας ὁ τρόπος ἐφ’ αἵματι γέγονε δι’ ἡμᾶς καὶ ὑπὲρ ἡμῶν. Ἄμωμος δὲ, διὰ τὸ ἀπλημμελές· οὐ γὰρ οἶδεν ἁμαρτίαν. Ἔργου δὲ καὶ ζεύγλης ἀπείρατος, διὰ τὸ ἐλεύθερον ἐν θεότητι, καὶ τὸ ἄηθες τῆς δουλείας, εἰ καὶ γέγονε καθ’ ἡμᾶς καὶ ἐν δούλου μορφῇ. Ἀλλὰ δώσουσι, φησὶ, τὴν δάμαλιν πρὸς Ἐλεάζαρ τὸν ἱερέα, καὶ ἐξάξουσιν αὐτὴν ἔξω τῆς παρεμβολῆς εἰς τόπον καθαρὸν, καὶ σφάξουσιν αὐτὴν ἐνώπιον αὐτοῦ. Τύπος δ’ ἂν εἴη τῶν ἱερῶν καὶ ἡγιασμένων, καὶ τῷ ἁγίῳ Πνεύματι κατακεχρισμένων, ὁ ἱερεύς· ἐπείτοι καὶ πρὸς ἡμᾶς τοὺς πεπιστευκότας εἴρηταί που διὰ φωνῆς ἁγίου· Ὑμεῖς δὲ γένος ἐκλεκτὸν, βασίλειον ἱεράτευμα, ἔθνος ἅγιον. Ἡμῖν ἄρα τοῖς ἱεροῖς, τῷ ἀπολέκτῳ γένει, καὶ τῷ ἁγίῳ ἔθνει δέδοται Χριστὸς παρὰ Θεοῦ καὶ Πατρὸς, ἁγιασμὸς καὶ ἀπολύτρωσις, σοφία καὶ δικαιοσύνη, Σωτήρ τε καὶ Λυτρωτὴς, καὶ ὡς θεσπέσιος γράφει Παῦλος, ἔξω τῆς πύλης ἔπαθεν. Ἔνθα καὶ ἡμᾶς ἰέναι δεῖν ἔφη, τὸν ὀνειδισμὸν αὐτοῦ φέροντας, τουτέστι, τὸν ἴδιον σταυρόν. Τοῦτο καὶ αὐτὸς ἔφασκεν ὁ Σωτήρ·","english":"He said, then, that this heifer must be led forth, red and unblemished, and unacquainted with the labors of the yoke. For if the Only-Begotten has emptied himself and descends willingly in the form of a slave, how or whence could it be disputed that the descent is entirely from the heights, the emptying from the fullness? And the descent from innate and more ancient freedom, as, I say, in the form of a slave. The heifer, then, signifies being in subjection and under law as under a ruler; red, because the manner of the economy was accomplished in blood for our sake and on our behalf; unblemished, because of its faultlessness, for it knows no sin; unacquainted with work and yoke, because of its freedom in divinity and its unfamiliarity with slavery, even though it has become like us and in the form of a slave. But they will give, he says, the heifer to Eleazar the priest, and they will lead it out of the camp to a clean place, and they will slaughter it before him. The priest would be a type of the sacred and sanctified, anointed with the Holy Spirit, since it is said somewhere to us believers through a holy voice: \"You are a chosen race, a royal priesthood, a holy nation.\" To us, then, the sacred ones, the chosen race, and the holy nation, Christ has been given from God the Father, sanctification and redemption, wisdom and righteousness, Savior and Redeemer, and, as the divine Paul writes, he suffered outside the gate. There he said that we also must go, bearing his reproach, that is, his own cross. This the Savior himself also said:","structure":"narrative","commentary":[{"unit":"term","kind":"term","basis":"text","lemma":"δάμαλιν","severity":"info","text":"Cyril uses δάμαλιν (heifer) consistently for the red heifer of Numbers 19, but here he also calls it a calf (μόσχος) in the previous passage, showing fluid typological identification.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"scripture","kind":"scripture","basis":"text","lemma":"πυῤῥάν τε καὶ ἄμωμον","severity":"info","text":"The description of the heifer as red and unblemished echoes Numbers 19:2 LXX (δάμαλιν πυρρὰν ἄμωμον), the source of Cyril's typology.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"scripture","kind":"scripture","basis":"text","lemma":"Ὑμεῖς δὲ γένος ἐκλεκτὸν, βασίλειον ἱεράτευμα, ἔθνος ἅγιον","severity":"info","text":"Cyril quotes a 'holy voice' that is not biblical but likely from a liturgical or patristic source; it echoes 1 Peter 2:9 and Exodus 19:6 but is not a direct citation.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"scripture","kind":"scripture","basis":"text","lemma":"ἔξω τῆς πύλης ἔπαθεν","severity":"info","text":"Cyril refers to Paul's statement that Christ suffered outside the gate, alluding to Hebrews 13:12 or a similar tradition, though the exact verse is not given.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"background","kind":"background","basis":"text","lemma":"Ἐλεάζαρ τὸν ἱερέα","severity":"info","text":"Eleazar the priest is the figure from Numbers 19 who oversees the heifer ritual; Cyril typologically identifies him with the sanctified priesthood of believers.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"structure","kind":"structure","basis":"text","lemma":"Τύπος δ’ ἂν εἴη","severity":"info","text":"Cyril introduces a typological interpretation with 'the priest would be a type', marking a shift from literal to allegorical reading of the Numbers passage.","cites":[],"named_sources":[],"dropped_cites":[]}],"ambiguities":["The phrase 'holy voice' (φωνῆς ἁγίου) is ambiguous: it may refer to a lost liturgical text or a patristic saying, not a canonical scripture.","The reference to Paul's 'outside the gate' is not a direct quotation; the exact Pauline source is uncertain."],"confidence":"high","notes":[]},{"i":595,"ref":"p595","source":"Εἴ τις θέλει ὀπίσω μου ἐλθεῖν, ἀπαρνησάσθω ἑαυτὸν, καὶ ἀράτω τὸν σταυρὸν αὐτοῦ, καὶ ἀκολουθείτω μοι. Ὅτι δὲ τοῖς ἱεροῖς καὶ ἡγιασμένοις πρεπωδέστατόν τε καὶ οἰκεῖον εἰς ὄνησιν, μονονουχὶ καὶ ἐν ὀφθαλμοῖς ἔχειν τὸν ἀποθανόντα Χριστὸν, ὑπεμφήνειεν ἂν, τὸ ὡς ἐν ὄψει ἱερέως κατασφάττεσθαι δεῖν νομοτεθῆσαι δάμαλιν. Ὅτε δὲ μεμνήμεθα τοῦ δι’ ἡμᾶς καὶ ὑπὲρ ἡμῶν ἀποθανόντος Χριστοῦ, τότε δὴ, τότε μειζόνως κατατεθήπαμεν τὸν θεσπέσιον ἡμῖν ὑποφωνοῦντα Παῦλον περὶ αὐτοῦ· Εἶς γὰρ ὑπὲρ πάντων ἀπέθανεν, ἵνα οἱ ζῶντες, μηκέτι ἑαυτοῖς ζῶσιν, ἀλλὰ τῷ ὑπὲρ ἡμῶν ἀποθανόντι καὶ ἐγερθέντι. Καὶ πάλιν· Ἐγὼ γὰρ διὰ νόμου νόμῳ ἀπέθανον, ἵνα Θεῷ ζήσω, Χριστῷ συνεσταύρωμαι. Ζῶ δὲ οὐκέτ’ ἐγὼ, ζῇ δὲ ἐν ἐμοὶ Χριστός. Ὃ δὲ ζῶ ἐν σαρκὶ, ἐν πίστει ζῶ τῇ τοῦ Υἱοῦ τοῦ Θεοῦ, τοῦ ἀγαπήσαντός με, καὶ παραδόντος ἑαυτὸν ὑπὲρ ἡμῶν. Οὐκοῦν προκείσθω τρόπον τινὰ τοῖς τῆς διανοίας ὄμμασι τὴν ὑπὲρ ἡμῶν ὑπομένων σφαγήν. Ζήσομεν γὰρ οὕτως ἑαυτοῖς μὲν οὐκέτι, Θεῷ δὲ μᾶλλον, ὡς ἠγορασμένοι τῷ αἵματι τοῦ Χριστοῦ, τοῦ δόντος ἑαυτὸν ὑπὲρ ἡμῶν, κατὰ τὰς Γραφάς. Προσέταττέ γε μὴν τῇ τοῦ ἱερέως χειρὶ, καταῤῥαίνεσθαι τῷ αἵματι τὴν ἁγίαν σκηνὴν, καὶ τοῦτο ἑπτάκις· καταπίμπρασθαι δὲ τὴν δάμαλιν, οὐδενὸς τὸ σύμπαν ἐκβεβλημένου τῶν ὅσα ἐστὶν αὐτῆς· ἀλλ’ ὁμοῦ τοῖς κρέασι καὶ κόπρῳ, τὸ δέρμα καὶ τὰ λοιπὰ τοῦ σώματος. Ἁγιάζει γὰρ ὁ Χριστὸς τῷ ἰδίῳ αἵματι τὴν ἀληθεστέραν σκηνὴν, τουτέστι, τὴν Ἐκκλησίαν· ἁγιάζει δὲ τελείως, τουτέστι, πλουσίως. Τοῦτο γὰρ, οἶμαι, ἔστι τὸ ἑπτάκις τῷ αἵματι καταῤῥαίνεσθαι τὴν σκηνήν.","english":"If anyone wishes to come after me, let him deny himself, take up his cross, and follow me. That it is most fitting and proper for the holy and sanctified to have, so to speak, the dead Christ before their eyes for their benefit, he would suggest by the law that a heifer must be slaughtered as if in the sight of the priest. And when we remember Christ, who died for us and on our behalf, then indeed, then we marvel all the more at the divine Paul speaking to us about him: \"For one died for all, so that the living might no longer live for themselves, but for the one who died and rose for us.\" And again: \"For I died through the law to the law, that I might live for God, I am crucified with Christ. I no longer live, but Christ lives in me. And I live in the flesh, I live in faith in the Son of God, who loved me and gave himself for us.\" Therefore, let the slaughter endured for us be set, as it were, before the eyes of the mind. For we will thus live no longer for ourselves, but rather for God, as those purchased by the blood of Christ, who gave himself for us, according to the Scriptures. Moreover, he commanded that the holy tent be sprinkled with blood by the hand of the priest, and this seven times; and that the heifer be burned, with none of its parts whatsoever cast out, but together with the flesh and dung, the hide and the rest of the body. For Christ sanctifies the truer tent, that is, the Church, with his own blood; and he sanctifies it completely, that is, abundantly. For this, I think, is what it means for the tent to be sprinkled seven times with blood.","structure":"narrative","commentary":[{"unit":"scripture","kind":"scripture","basis":"text","lemma":"Εἴ τις θέλει ὀπίσω μου ἐλθεῖν, ἀπαρνησάσθω ἑαυτὸν, καὶ ἀράτω τὸν σταυρὸν αὐτοῦ, καὶ ἀκολουθείτω μοι","severity":"info","text":"Cyril adapts a synoptic saying (cf. Matt 16:24; Mark 8:34; Luke 9:23) but the wording is not verbatim from any single Gospel; it likely reflects a conflation or a catechetical paraphrase.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"scripture","kind":"scripture","basis":"text","lemma":"Εἶς γὰρ ὑπὲρ πάντων ἀπέθανεν, ἵνα οἱ ζῶντες, μηκέτι ἑαυτοῖς ζῶσιν, ἀλλὰ τῷ ὑπὲρ ἡμῶν ἀποθανόντι καὶ ἐγερθέντι","severity":"info","text":"Cyril attributes this to Paul, but it is not a direct quotation from the canonical Pauline corpus; it may be a paraphrase of 2 Cor 5:14–15 or a lost Pauline fragment.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"scripture","kind":"scripture","basis":"text","lemma":"Ἐγὼ γὰρ διὰ νόμου νόμῳ ἀπέθανον, ἵνα Θεῷ ζήσω, Χριστῷ συνεσταύρωμαι. Ζῶ δὲ οὐκέτ’ ἐγὼ, ζῇ δὲ ἐν ἐμοὶ Χριστός. Ὃ δὲ ζῶ ἐν σαρκὶ, ἐν πίστει ζῶ τῇ τοῦ Υἱοῦ τοῦ Θεο","severity":"info","text":"This extended quotation is not found in the New Testament; it appears to be a composite or a citation from a non-canonical Pauline tradition, possibly from a lost letter or a liturgical adaptation.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"background","kind":"background","basis":"text","lemma":"δάμαλιν","severity":"info","text":"The red heifer (Num 19:2) is the ritual animal whose ashes were used for purification; Cyril interprets it typologically as a prefiguration of Christ's sacrifice.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"structure","kind":"structure","basis":"text","lemma":"Προσέταττέ γε μὴν τῇ τοῦ ἱερέως χειρὶ, καταῤῥαίνεσθαι τῷ αἵματι τὴν ἁγίαν σκηνὴν, καὶ τοῦτο ἑπτάκις","severity":"info","text":"Cyril moves from the slaughter of the heifer to the sprinkling of the tent, linking the sevenfold sprinkling to the complete sanctification of the Church.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"reception","kind":"reception","basis":"text","lemma":"Παῦλον","severity":"info","text":"Cyril's appeal to Paul as 'divine' and his use of non-canonical Pauline sayings reflect the high authority of Paul in Alexandrian exegesis and the fluidity of Pauline traditions in the 5th century.","cites":[],"named_sources":[],"dropped_cites":[]}],"ambiguities":["The source of the first saying attributed to Jesus is unclear; it may be a conflation of synoptic passages. The two Pauline quotations are not found in the canonical corpus and may be apocryphal or paraphrastic."],"confidence":"high","notes":[]},{"i":596,"ref":"p596","source":"Τελειότητος δὲ σημεῖον, ὁ μέχρις ἑπτὰ προήκων ἀριθμός. Τὸ δέ γε πυρὶ τὴν δάμαλιν καταπίμπρασθαι μετὰ τὴν σφαγὴν, ὑπεμφαίνειν ἔοικε τὴν μέχρι θανάτου δοκιμασίαν, ἣν ὑπὲρ ἡμῶν ὑπέστη Χριστός. Δοκιμάζεται γὰρ ἐν πυρὶ τὸ ἀργύριον, κατὰ τὸ ἐν Ψαλμοῖς ὑμνούμενον, ὅτι Ἐδοκίμασας ἡμᾶς, ὁ Θεὸς, ἐπύρωσας ἡμᾶς, ὡς πυροῦται τὸ ἀργύριον. Ὅτι δὲ δι’ ὑπακοῆς τῆς μέχρι θανάτου δεδοκίμασται τρόπον τινὰ ὁ Χριστὸς, ἐκδείξειεν ἂν οὐκ ἀσυμφανῶς ἐκεῖνο, οἶμαί που. Ἔφη μὲν γάρ που διὰ φωνῆς Ζαχαρίου τοῦ προφήτου, τάχα που πρὸς τοὺς ἐν πίστει δεδικαιωμένους, ἤγουν ὑπὲρ ὧν ἀπέθανε· Καὶ ἐρῶ πρὸς αὐτούς· Εἰ καλὸν ἐνώπιον ὑμῶν ἐστι, δότε στήσαντες τὸν μισθόν μου, ἢ ἀπείπασθε. Εἶτά φησιν ὁ προφήτης· Καὶ ἔστησαν τὸν μισθόν μου, τριάκοντα ἀργυρίους. Καὶ εἶπε Κύριος πρός με· Κάθες αὐτοὺς εἰς τὸ χωνευτήριον, καὶ σκέψαι εἰ δόκιμόν ἐστιν, ὃν τρόπον ἐδοκιμάσθην ὑπὲρ αὐτῶν. Οὐκοῦν ὑπεμφήνειεν ἂν, ὡς ἔφην, τὸ μέχρι θανάτου δεδοκιμάσθαι Χριστὸν, τὸ πυρὶ τὴν δάμαλιν καταπίμπρασθαι μετὰ τὴν σφαγήν. Πλὴν οὐδὲν ἀπόβλητον αὐτῆς. Ὅλος γὰρ ἅγιος ὁ Χριστὸς, καὶ τὰ κρέα, καὶ τὸ δέρμα, τουτέστι, τά τε ἐν κατακαλύψει κεκρυμμένα, καὶ τὰ ἐμφανῆ καὶ πρόχειρα. Θεὸς γὰρ ἦν φύσει, γεγονὼς καθ’ ἡμᾶς, πλὴν οὐκ εἰδὼς ἁμαρτίαν. Κέδρινον δὲ ξύλον, καὶ μέν τοι καὶ ὕσσωπος, καὶ κλῶσμα κόκκινον, ἐμβάλλεται τῇ σποδῷ, τοῦ μὲν κεδρίνου, τὴν ἀφθαρσίαν ἀστείως ἡμῖν ὑπεμφαίνοντος· σήψεως γὰρ ἀμείνων ἡ κέδρος· τῆς δὲ ὑσσώπου, τὴν κάθαρσιν· σμηκτικὴ γὰρ ἡ πόα, καὶ τὰς ἐν σπλάγχνοις ἀκαθαρσίας ἐκτήκουσα φυσικῶς·","english":"A sign of perfection is the number that extends to seven. And the heifer being consumed by fire after the slaughter seems to suggest the trial unto death which Christ underwent for us. For silver is tested in fire, according to what is sung in the Psalms, that \"You have tested us, O God, you have burned us, as silver is burned.\" And that Christ was, in a way, tested through obedience unto death, that would, I think, not obscurely indicate something. For somewhere he said through the voice of the prophet Zechariah, perhaps to those justified in faith, that is, for whom he died: \"And I will say to them: If it is good in your sight, give, having set my wage, or renounce it.\" Then the prophet says: \"And they set my wage, thirty pieces of silver. And the Lord said to me: Put them into the smelting furnace, and see if it is genuine, in the way I was tested for them.\" Therefore, as I said, the heifer being consumed by fire after the slaughter would suggest that Christ was tested unto death. But nothing of it is to be rejected. For Christ is entirely holy, both the flesh and the hide, that is, both the things hidden in concealment and the manifest and obvious things. For he was God by nature, having become like us, but not knowing sin. And cedar wood, and also hyssop, and a scarlet thread are thrown into the ash, the cedar indicating to us elegantly incorruption—for cedar is superior to decay—and the hyssop, purification—for the plant is cleansing and naturally dissolves impurities in the bowels.","structure":"narrative","commentary":[{"unit":"sense","kind":"sense","basis":"text","lemma":"Τελειότητος δὲ σημεῖον, ὁ μέχρις ἑπτὰ προήκων ἀριθμός","severity":"info","text":"Cyril interprets the number seven as a symbol of perfection, a common patristic trope rooted in the seven days of creation and the Sabbath.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"scripture","kind":"scripture","basis":"text","lemma":"Ἐδοκίμασας ἡμᾶς, ὁ Θεὸς, ἐπύρωσας ἡμᾶς, ὡς πυροῦται τὸ ἀργύριον","severity":"info","text":"Cyril cites Psalm 66:12 (LXX) as a proof-text for testing through fire, linking the heifer's burning to Christ's trial.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"scripture","kind":"scripture","basis":"text","lemma":"Καὶ ἐρῶ πρὸς αὐτούς· Εἰ καλὸν ἐνώπιον ὑμῶν ἐστι, δότε στήσαντες τὸν μισθόν μου, ἢ ἀπείπασθε","severity":"info","text":"Cyril paraphrases Zechariah 11:12 (LXX) to illustrate Christ's testing through obedience unto death, a typological reading.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"background","kind":"background","basis":"text","lemma":"κέδρινον δὲ ξύλον, καὶ μέν τοι καὶ ὕσσωπος, καὶ κλῶσμα κόκκινον","severity":"info","text":"Cedar, hyssop, and scarlet thread are elements of the red heifer ritual (Numbers 19); Cyril allegorizes them as symbols of incorruption, purification, and Christ's blood.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"reception","kind":"reception","basis":"text","lemma":"Θεὸς γὰρ ἦν φύσει, γεγονὼς καθ’ ἡμᾶς, πλὴν οὐκ εἰδὼς ἁμαρτίαν","severity":"info","text":"Cyril's insistence on Christ's sinlessness despite his humanity reflects anti-Arian and anti-Nestorian polemic, emphasizing the unity of divine and human natures.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"structure","kind":"structure","basis":"text","lemma":"Πλὴν οὐδὲν ἀπόβλητον αὐτῆς","severity":"info","text":"This transitional phrase marks a shift from typological interpretation of the heifer's burning to a positive affirmation of Christ's total holiness, structuring the argument.","cites":[],"named_sources":[],"dropped_cites":[]}],"ambiguities":["The phrase 'τάχα που' ('perhaps somewhere') in the Zechariah citation suggests Cyril may be paraphrasing from memory or using a variant text; the exact reference is uncertain."],"confidence":"high","notes":[]},{"i":597,"ref":"p597","source":"τοῦ δὲ κοκκίνου κλώσματος, τὴν πρὸς σάρκα τοῦ Λόγου συνδρομὴν εὖ μάλα κατασημαίνοντος· ἐνεπλάκη γὰρ ὥσπερ ὁ Λόγος τῇ σαρκὶ καὶ αἵματι, δεδοκίμασται δὲ δι’ ἡμᾶς καὶ διὰ πυρὸς καὶ μέχρι θανάτου, καθάπερ ἔφην ἔναγχος. Ἀλλ’ ἦν τὸ πάθος αὐτοῦ, καὶ ὁ τῆς ἐνανθρωπήσεως τρόπος, ἀφθαρσίας ἡμῖν καὶ καθαρισμοῦ πρόξενος. Δεδικαιώμεθα γὰρ ἐν αὐτῷ τὸν ἐν ψυχῇ καὶ σπλάγχνοις ἀποτρεψάμενοι μολυσμὸν, εἴπερ ἐστὶν ἀληθῶς τὸ σωτήριον βάπτισμα καὶ ἡ τῆς δυνάμεως, οὐ σαρκὸς ἀπόθεσις ῥύπου, ἀλλὰ συνειδήσεως ἀγαθῆς ἐπερώτημα εἰς Θεόν· δι’ οὗπερ ἂν γένοιτο πλημμελημάτων ἡ ἄφεσις, ἕψεται πάντως ταῖς τοῦ πιστεύειν ὁμολογίαις ἡ χάρις. Ὅτι δὲ τὸ ὑπὲρ ἡμῶν τεθνάναι Χριστὸν, ὁδὸς γέγονεν εἰς ἀφθαρσίαν καὶ ζωὴν, οὐδαμόθεν ἀμφίλογον. Ὁ δὲ κατεμπιπρὰς δάμαλιν, καὶ ἀναμίσγων τῇ σποδιᾷ τὸ κέδρινον ξύλον, τήν τε ὕσσωπον, καὶ τὸ κόκκινον, καὶ μέν τοι ὁ συλλέγων τὴν σποδιὰν, ἀκάθαρτοι, φησὶν, ἕως ἑσπέρας, καίτοι φαιδρυνόμενοι τὰ ἄμφια, καὶ ὑπάρχοντες καθαροί· καταδεικνύντος τάχα που τοῦ νόμου τὸ τῆς ἀνθρωπίνης φύσεως ἀσθενὲς, καὶ ὅτι λεπτῶς τε καὶ ἀκριβῶς εἰ ἐρευνῷτο τὰ καθ’ ἡμᾶς, ἀνεπιτίμητος παντελῶς οὐδεὶς τῶν τεταγμένων εἰς λειτουργίαν, δῆλον δὲ ὅτι τὴν θείαν τε καὶ ἱερὰν, ἀλλὰ κἄν τις εἴη τυχὸν τῶν εἰς ἄριστα βιοῦν ᾑρημένων, καὶ εἰς ὅσον οἶόν τε καθαρὸς, οὐκ ἀμώμητον ἕξει τὴν λειτουργίαν. Ἄξιος γὰρ οὐδεὶς τῶν τοῦ Σωτῆρος ἡμῶν μυστηρίων ἀποθίγειν. Καὶ θαυμαστὸν οὐδέν· ἀναπείσει γὰρ ἡμᾶς ὁ λόγος ὁ ἱερὸς, οὕτω λέγων· Ἄστρα δὲ οὐ καθαρὰ ἐνώπιον αὐτοῦ.","english":"The red thread signifies very well the convergence of the Word with flesh. For the Word was entwined, as it were, with flesh and blood, and was tested for our sake both by fire and unto death, as I said recently. But his passion and the manner of his incarnation were the source of incorruption and purification for us. For we are justified in him, having repelled the defilement in soul and inward parts, if indeed the saving baptism and the laying aside of power is not the removal of filth from the flesh, but a question of good conscience toward God, through which forgiveness of transgressions would occur; grace will certainly follow the confessions of faith. That Christ's dying for us became a path to incorruption and life is in no way disputable. The one who burns the heifer and mixes the cedar wood, the hyssop, the red thread, and the one who collects the ashes—these are unclean, it says, until evening, even though they wash their garments and are clean. The law perhaps indicates the weakness of human nature, and that if our affairs are examined subtly and precisely, no one appointed to service—clearly the divine and sacred service—is entirely blameless, but even if someone happens to be among those chosen to live in the best way and is as pure as possible, he will not have a faultless service. For no one is worthy to touch the mysteries of our Savior. And this is not surprising; the sacred word will persuade us, speaking thus: \"Stars are not pure before him.","structure":"narrative","commentary":[{"unit":"term","kind":"term","basis":"text","lemma":"κόκκινον κλῶσμα","severity":"info","text":"The 'red thread' (κόκκινον κλῶσμα) is a key element in the ritual of the red heifer (Numbers 19). Cyril interprets it as a symbol of the Word's union with flesh and blood.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"scripture","kind":"scripture","basis":"text","lemma":"Ἄστρα δὲ οὐ καθαρὰ ἐνώπιον αὐτοῦ","severity":"info","text":"Cyril concludes with a scriptural citation: 'Stars are not pure before him.' This likely echoes Job 25:5 or a similar text, though the exact source is not identified in the passage.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"background","kind":"background","basis":"text","lemma":"δάμαλις","severity":"info","text":"The heifer (δάμαλις) refers to the red heifer ritual of Numbers 19, where its ashes were used for purification. Cyril allegorizes the burning and ash collection as symbols of Christ's sacrifice and human frailty.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"structure","kind":"structure","basis":"text","lemma":"","severity":"info","text":"The passage moves from typological interpretation (red thread, heifer) to a moral and sacramental reflection on baptism and justification, then to a caution about human unworthiness before divine mysteries.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"reception","kind":"reception","basis":"text","lemma":"","severity":"info","text":"Cyril's emphasis on the unworthiness of even the purest ministers to touch the mysteries reflects later Eastern Christian debates on clerical holiness and the veneration of sacraments.","cites":[],"named_sources":[],"dropped_cites":[]}],"ambiguities":["The exact scriptural source of the final citation ('Stars are not pure before him') is not given; it may be a paraphrase or a lost variant."],"confidence":"high","notes":[]},{"i":598,"ref":"p598","source":"Οὐκοῦν εἰ συγκρίνοιτο τὰ καθ’ ἡμᾶς τῇ καθαρότητι τοῦ Χριστοῦ, ἀκάθαρτα καὶ μεμολυσμένα, καὶ ὑπὸ δίκησιν ἔσται τὴν θείαν. Θαυμάσειε δ’ ἄν τις καὶ σφόδρα εἰκότως τὸν θεῖον λέγοντα Μελῳδόν· Ἐὰν ἀνομίας παρατηρεῖς, Κύριε, τίς ὑποστήσεται; Ὅτι παρὰ σοὶ ὁ ἱλασμός ἐστιν. Ἐπιτιμᾶται δὴ οὖν καὶ ὁ δοκῶν εἶναι καθαρός. Πολὺ γὰρ ἄμεινον, ὡς ἔφην, ἢ κατὰ ἀνθρώπου φύσιν, τὸ ἀπλημμελὲς παντελῶς, καὶ τὸ ἐν ἡμῖν καθαρότητος πλησιάσαι Χριστῷ. Ἔξω δὲ τῆς παρεμβολῆς ἀποχέεσθαι δεῖν ἔφη τὸ ὕδωρ τοῦ ἁγνισμοῦ, καὶ οὐχὶ δὴ μᾶλλον ἐν αὐτῇ τῇ παρεμβολῇ. Ἔξω γὰρ ὥσπερ τῆς Ἰουδαίων Συναγωγῆς ἡ ἐν Χριστῷ κάθαρσις. Ἀπεφοίτησε γὰρ αὐτῆς ἐντελέστατα λέγων· Ἰδοὺ ἀφίεται ὑμῖν ὁ οἶκος ὑμῶν ἔρημος. Μετεῤῥύηκε δὲ ὥσπερ ἐπὶ τὰ ἔθνη λοιπὸν ἡ ἀφαγνίζουσα χάρις· καὶ ὡς ὁ Παῦλός φησιν· Οἱ μακρὰν γεγόνασιν ἐγγύς. Κέκληνται γὰρ διὰ πίστεως, καὶ τὴν ἐν Χριστῷ δικαιοσύνην πεπλουτήκασιν, ἀπειθεῖν ἑλομένων τῶν ἐξ Ἰσραήλ. Ὅτι δὲ πᾶν εἶδος ἀκαθαρσίας διασμήξειεν ἂν καὶ λίαν εὐκόλως τὸ ὕδωρ τοῦ ἁγνισμοῦ, διεσάφει λέγων, ὡς Εἴ τις ἅψαιτο νεκροῦ, καταμιανθήσεται μέν· ἀπαλλαχθείη δ’ ἂν οὐχ ἑτέρως τοῦ συμβεβηκότος, εἰ μὴ καταῤῥαίνοιτο τῷ ὕδατι τοῦ ἁγνισμοῦ κατὰ τὴν τρίτην καὶ ἑβδόμην ἡμέραν. Καὶ νεκρότης μὲν, σωμάτων φθορὰ, καὶ ἀκαθαρσίας σύμβολον. Ὁ δὲ τοῦ ὕδατος ῥαντισμὸς, ἀναμεμιγμένης αὐτῷ τῆς σποδοῦ τῆς δαμάλεως καὶ τῶν ἑτέρων, τύπος ἂν εἴη τοῦ ἁγίου βαπτίσματος. Οὐκοῦν ὁ νεκροῖς ἔργοις καὶ τοῖς εἰς φθορὰν μιάσμασιν ἐνεχόμενος·","english":"Therefore, if our condition were compared to the purity of Christ, it would be unclean and defiled, and subject to divine judgment. One might also very reasonably marvel at the divine Melodist saying, \"If you observe transgressions, Lord, who will stand? For with you is atonement.\" So even one who seems to be pure is rebuked. For it is far better, as I said, than human nature, to be completely without fault, and for the purity in us to approach Christ. He said that the water of purification must be poured out outside the camp, and not rather within the camp itself. For the purification in Christ is outside the Jewish Synagogue, as it were. For it departed from it most completely, saying, \"Behold, your house is left to you desolate.\" And the purifying grace has since flowed over to the nations, as it were; and as Paul says, \"Those who were far off have become near.\" For they have been called through faith, and have acquired righteousness in Christ, while those from Israel chose to disobey. And that the water of purification would cleanse every form of impurity very easily, he explained by saying, \"If someone touches a corpse, he will be defiled; but he would not be freed from what has happened otherwise than by being sprinkled with the water of purification on the third and seventh day.\" And deadness, the corruption of bodies, is a symbol of impurity. The sprinkling of water, mixed with the ashes of the heifer and the other things, would be a type of holy baptism. Therefore, one who is involved in dead works and in corrupting defilements—","structure":"narrative","commentary":[{"unit":"scripture","kind":"scripture","basis":"text","lemma":"Ἐὰν ἀνομίας παρατηρεῖς, Κύριε, τίς ὑποστήσεται; Ὅτι παρὰ σοὶ ὁ ἱλασμός ἐστιν","severity":"info","text":"Cyril quotes a verse from the Psalms, likely Psalm 130:3 LXX, though the exact reference is uncertain. The Melodist refers to the psalmist, traditionally David.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"scripture","kind":"scripture","basis":"text","lemma":"Ἰδοὺ ἀφίεται ὑμῖν ὁ οἶκος ὑμῶν ἔρημος","severity":"info","text":"This appears to be a loose citation or paraphrase of a prophetic verse, possibly from Jeremiah or Isaiah, indicating the abandonment of the Jewish synagogue.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"scripture","kind":"scripture","basis":"text","lemma":"Οἱ μακρὰν γεγόνασιν ἐγγύς","severity":"info","text":"Cyril cites Paul, likely from Ephesians 2:13 or a similar passage, referring to the Gentiles being brought near through faith.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"background","kind":"background","basis":"text","lemma":"ὕδωρ τοῦ ἁγνισμοῦ","severity":"info","text":"The water of purification mixed with ashes of the red heifer is a ritual from Numbers 19, used for cleansing from corpse impurity. Cyril interprets it typologically as baptism.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"term","kind":"term","basis":"text","lemma":"νεκρότης","severity":"info","text":"Cyril uses 'deadness' as a symbol of bodily corruption and impurity, linking it to the ritual purification from corpse contact in the Old Testament.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"structure","kind":"structure","basis":"text","lemma":"Οὐκοῦν","severity":"info","text":"The passage begins with 'Therefore', indicating a logical conclusion from the preceding discussion about the red thread and Christ's incarnation.","cites":[],"named_sources":[],"dropped_cites":[]}],"ambiguities":["The exact scriptural references for the quotations from the Melodist and the desolate house are not explicitly identified by Cyril, leaving their sources uncertain."],"confidence":"high","notes":[]},{"i":599,"ref":"p599","source":"ἔργα δὲ νεκρότητος τὰ σαρκὸς εἶναί φαμεν ἀνόσιά τε καὶ βέβηλα πάθη, πορνείαν, ἀκαθαρσίαν, πάθος, ἐπιθυμίαν κακήν· οὐχ ἑτέρως ἂν ἔχοι τὸ καθαρὸν, εἰ μὴ ἀφαγνίζοιτό τε καὶ τὸν μολυσμὸν ἀπονίψοι διὰ τοῦ ἁγίου βαπτίσματος, κατά τε τὴν τρίτην καὶ τὴν ἑβδόμην. Καὶ σημαίνει μὲν ἡ τρίτη τὸν τῆς ἀναστάσεως καιρὸν, τὸν ἔσχατόν τε καὶ ὡς ἐν τέλει λοιπὸν, καθ’ ὂν γέγονεν ἄνθρωπος ὁ Μονογενής. Εἰ δὲ δὴ καὶ οἶκος καταμιαίνοιτο, φησὶ, τεθνεῶτός τινος ἐν αὐτῷ, ἀκάθαρτοι μὲν οἱ εἰσβαίνοντες ἐν αὐτῷ. Βδελυρὸν δὲ καὶ σκεῦος ἄπαν καὶ ἀγγεῖον οὐ πεπωπασμένον· πλὴν τῷ ὕδατι τοῦ ἁγνισμοῦ καὶ ταῦτα διακαθαίρεται κατὰ τὸν ἴσον τρόπον, κατὰ τὴν τρίτην καὶ τὴν ἑβδόμην ἡμέραν. Οἶκον δὲ τὸν μεμολυσμένον, σκεύη τε τὰ ἐν αὐτῷ, καὶ ἀγγεῖον οὐ πεπωπασμένον, ὁ νομοθέτης ἡμῖν ἐν τούτοις ὑποδηλοῦν ἔοικεν, τὴν κυριοκτόνον τάχα που τῶν Ἰουδαίων Συναγωγήν· συλλήβδην μὲν, ἁπασῶν ὡς ἐν οἴκῳ νοουμένην· καθέκαστον δὲ, ὥσπερ διὰ τῶν σκευῶν. Σκεῦος γὰρ ἐπὶ γῆς ὁ ἄνθρωπος. Ὅτι δὲ αὐτοῖς οὐκ ἀσφαλὴς ὁ νοῦς, ἕτοιμος δὲ λίαν εἰς μολυσμοὺς, καὶ πρὸς τὸ πᾶν ὁτιοῦν εἰσδέξασθαι τῶν ἀδικεῖν εἰωθότων, ὑπαινίττεταί πως διὰ τῶν ἀγγείων τῶν οὐ πεπωπασμένων, εἰς ἃ τοῖς ἐθέλουσι κατολισθεῖν εὔκολον, κἂν εἴτε ἀσκαλαβῶτες, εἴτ’ οὖν ἕτερόν τι τῶν ἐνοικιδίων ὑπάρχοι ζώων. Ἀλλ’ ὅγε τῶν ἐν πίστει δεδικαιωμένων, οὐχ ὧδε ἔχει νοῦς. Ἀσφαλὴς γὰρ καὶ πεπωπασμένος, καὶ τοῖς ἀδικεῖν εἰωθόσιν οὐχ ἁλώσιμος. Ἀλλὰ κἂν εἴ τις ἅψηται, φησὶν, ἢ τραυματίου τυχὸν, ἢ ὀστέου νεκροῦ, ἢ μνήματος, καὶ οὕτως ἔστω μεμολυσμένος.","english":"We say that the works of death are the unholy and profane passions of the flesh: fornication, impurity, passion, evil desire. Purity could not be otherwise unless one were purified and washed away the defilement through holy baptism, both on the third day and the seventh. And the third signifies the time of the resurrection, the final and, as it were, ultimate time, in which the Only-begotten became man. And if a house is defiled, it says, by a dead person in it, those entering it are unclean. And every vessel and unsealed container is abominable; but these too are cleansed by the water of purification in the same manner, on the third and seventh day. The lawgiver seems to indicate to us in these things the defiled house, the vessels in it, and the unsealed container, perhaps the Lord-murdering Synagogue of the Jews: collectively, as understood as a house; individually, as through the vessels. For man is a vessel on earth. And that their mind is not secure, but is very ready for defilements and to admit anything whatsoever of the things that customarily do harm, he hints somehow through the unsealed containers, into which it is easy for those who wish to slip, whether they be lizards or some other of the household animals. But the mind of those justified in faith is not like this. For it is secure and sealed, and not susceptible to the things that customarily do harm. But if someone touches, it says, either a wound, or a dead bone, or a tomb, even so let him be defiled.","structure":"narrative","commentary":[{"unit":"term","kind":"term","basis":"text","lemma":"τρίτην","severity":"info","text":"The third day and seventh day refer to purification periods in Numbers 19:11-12, here allegorized as baptismal and resurrectional typology.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"scripture","kind":"scripture","basis":"text","lemma":"οἶκος καταμιαίνοιτο","severity":"info","text":"Cyril alludes to Numbers 19:14-15 on defilement from a corpse in a house, applying it to the Jewish synagogue.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"background","kind":"background","basis":"text","lemma":"κυριοκτόνον","severity":"caution","text":"Cyril calls the synagogue 'Lord-murdering', a polemical term common in patristic anti-Jewish rhetoric, reflecting the charge of deicide.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"term","kind":"term","basis":"text","lemma":"πεπωπασμένον","severity":"info","text":"The word 'sealed' (πεπωπασμένον) contrasts secure faith with the unsealed container, symbolizing vulnerability to impurity.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"structure","kind":"structure","basis":"text","lemma":"Εἰ δὲ δὴ","severity":"info","text":"The passage moves from general purification to specific case law (house defiled by corpse), then to allegorical interpretation of synagogue and vessels.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"reception","kind":"reception","basis":"text","lemma":"ἀσκαλαβῶτες","severity":"info","text":"The mention of lizards (ἀσκαλαβῶτες) as household animals that can enter unsealed containers reflects everyday life in late antique Alexandria.","cites":[],"named_sources":[],"dropped_cites":[]}],"ambiguities":["The phrase 'τὸν τῆς ἀναστάσεως καιρὸν' could refer to Christ's resurrection or the general resurrection; Cyril specifies the Only-begotten becoming man, so it is Christ's incarnation-resurrection typology."],"confidence":"high","notes":[]},{"i":600,"ref":"p600","source":"Καὶ τραυματίαν εἶναί φαμεν τὸν οὐχ ὑγιᾶ τὴν καρδίαν, τετραυματισμένον δὲ ὥσπερ, ἢ ἐπιθυμίαις κοσμικαῖς, ἢ θελήμασι κοσμικοῖς, εἴτ’ οὖν σαρκικοῖς. Νεκροῦ δὲ ὀστέον παραδεξόμεθα ἂν εἰς ἀκαθαρσίας λείψανον· μνῆμα δὲ αὖ, εἰς ἀνάμνησιν τρόπον τινὰ καὶ ἀποθανούσης ἀκαθαρσίας. Πλήττει γὰρ ἔστιν ὅτε τὴν καρδίαν ὁ Σατανᾶς. Ἡττώμενοι δὲ ἀνὰ μέρος τοῖς τῆς σαρκὸς πάθεσι καὶ ἡμεῖς αὐτοὶ νοσοῦμεν οὐκ εἰς ἅπαν τὴν ἐφ’ ὁτιοῦν ἁμαρτίαν, ἐν λειψάνοις δὲ αὐτῆς ἔτι στάντες διατελοῦμεν ἐν κόσμῳ. Οἷόν τί φημι· κρατεῖν ἐπείγεταί τις ὀργῆς, ἢ φιλαργυρίας, διαφεύγει δὲ οὐκ εἰσάπαν τὴν ὑπερβολήν. Τοῦτο, οἶμαι, ἔστι τὸ ἐν λειψάνοις εἶναί τινας ἀκαθαρσίας, οὗ σημεῖον ἂν γένοιτο τοῦ νεκροῦ τὸ ὀστοῦν. Ἀλλὰ καὶ πάθους ἤδη νενικημένου πρὸς ἀνάμνησιν καθιέντες τὸν νοῦν, καὶ τεθαμμένης ἡδονῆς ἐγγὺς ἰόντες ἐσθ’ ὅτε πλημμελοῦμεν οὐ μικρῶς. Ἀπαλλαττόμεθα δὲ τῶν τοιούτων αἰτιαμάτων, διασμήχοντος ἡμᾶς τοῦ Χριστοῦ, καὶ τῷ ἰδίῳ πάθει διακαθαίροντος. Ἀπέθανε γὰρ ὑπὲρ ἡμῶν, καὶ τῷ μώλωπι αὐτοῦ ἡμεῖς ἰάθημεν. Καὶ αὐτὸς τὰς ἁμαρτίας ἡμῶν αἴρει, καὶ ἔστι παράκλητος πρὸς τὸν Πατέρα περὶ τῶν ἁμαρτιῶν· οὐ περὶ τῶν ἡμετέρων δὲ μόνον, ἀλλὰ καὶ περὶ ὅλου τοῦ κόσμου, καθὰ γέγραφέ τισιν ὁ θεσπέσιος Ἰωάννης. Ἐν αὐτῷ δὴ οὖν ἡ πᾶσα κάθαρσις, ἡ πᾶσα δικαίωσις, ὁ ἁγιασμὸς, ἡ λύτρωσις, σὺν αὐτῷ τε καὶ δι’ αὐτοῦ τῷ Θεῷ καὶ Πατρὶ ἡ δόξα σὺν ἁγίῳ Πνεύματι εἰς τοὺς αἰῶνας τῶν αἰώνων. Ἀμήν.","english":"And we say that one is wounded who is not healthy in heart, but is, as it were, stricken, either by worldly desires or by worldly, that is, fleshly, wills. We would accept a bone of a dead person as a remnant of impurity; and a tomb, as a kind of memorial and recollection of impurity that has died. For Satan sometimes strikes the heart. And being defeated in part by the passions of the flesh, we ourselves are not entirely sick with sin in every respect, but we still stand in its remnants and continue in the world. What do I mean? Someone strives to control anger or love of money, but does not entirely escape the excess. This, I think, is what it means to be in remnants of impurity, of which the bone of the dead person would be a sign. But also, when a passion has already been overcome, we sometimes let our mind down into recollection, and approaching buried pleasure, we transgress not a little. We are delivered from such accusations when Christ cleanses us and purifies us by his own passion. For he died for us, and we were healed by his wound. And he himself takes away our sins, and is an advocate before the Father concerning sins—not only concerning ours, but also concerning the whole world, as the divine John has written to some. In him, therefore, is all purification, all justification, sanctification, redemption; and with him and through him, glory to God the Father, together with the Holy Spirit, unto the ages of ages. Amen.","structure":"narrative","commentary":[{"unit":"term","kind":"term","basis":"text","lemma":"τραυματίαν","severity":"info","text":"Cyril uses τραυματίαν ('wounded') as a metaphor for spiritual injury, contrasting with bodily health (οὐχ ὑγιᾶ τὴν καρδίαν). This extends the medical imagery of the previous passage.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"term","kind":"term","basis":"text","lemma":"λείψανον","severity":"info","text":"λείψανον ('remnant') is key: Cyril interprets the bone of a dead person as a sign of residual impurity, not full sin. This reflects his concern with partial moral failure.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"scripture","kind":"scripture","basis":"text","lemma":"Ἰωάννης","severity":"info","text":"Cyril cites 'the divine John' as writing about Christ as advocate for the whole world. This likely refers to 1 John 2:1 or John's Gospel, though the exact text is unspecified.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"background","kind":"background","basis":"text","lemma":"παράκλητος","severity":"info","text":"παράκλητος ('advocate') is a Johannine term (1 John 2:1) for Christ's intercessory role. Cyril applies it to Christ's cleansing of sins, linking to his passion and resurrection.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"structure","kind":"structure","basis":"text","lemma":"Ἀμήν","severity":"info","text":"The passage ends with 'Amen', a doxological conclusion. This suggests a liturgical or catechetical context, possibly closing a section of the commentary.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"reception","kind":"reception","basis":"text","lemma":"Ἀπέθανε γὰρ ὑπὲρ ἡμῶν","severity":"info","text":"Cyril's phrase 'he died for us' echoes Pauline soteriology (e.g., 1 Cor 15:3) and anticipates later atonement theology. The healing by Christ's wound is a distinctive metaphor.","cites":[],"named_sources":[],"dropped_cites":[]}],"ambiguities":["The identity of 'the divine John' is ambiguous: it could refer to John the Evangelist or John the Theologian, but Cyril likely means the author of the Gospel and Epistles.","The phrase 'as the divine John has written to some' suggests a specific letter, but the recipient is not named."],"confidence":"high","notes":[]},{"i":601,"ref":"p601","source":"Περὶ τοῦ ὄφεως τοῦ χαλκοῦ.\n\nα. Ὁ μὲν Θεὸς θάνατον οὐκ ἐποίησεν, οὐδὲ τέρπεται ἐπ’ ἀπωλείᾳ ζώντων, κατὰ τὸ γεγραμμένον. Ἔκτισε γὰρ εἰς τὸ εἶναι τὰ πάντα, καὶ σωτήριοι αἱ γενέσεις τοῦ κόσμου. Ἐπειδὴ δὲ τοῦ γένους ἡ ἀπαρχὴ, τουτέστιν Ἀδὰμ, κατηῤῥώστησε τὴν παρακοὴν, καὶ τῆς θείας ἀλογήσας ἐντολῆς, προσκέκρουκε τῷ Θεῷ δημιουργῷ, ταύτῃτοι κατώλισθεν εἰς φθοράν· καὶ ἐπάρατος μὲν ἡ ἀνθρώπου φύσις, καὶ ὑπὸ δίκην τὸ γένος. Ἡμεῖς δὲ οἱ τάλανες καίτοι γεγονότες ἐν ἀφθαρσίᾳ, σκιαῖς ἐν ἴσῳ λοιπὸν καὶ πόαις ταῖς ἐν ἀγρῷ, βραχὺ καὶ μόλις νοστήσαντες, πίπτομεν ἀδοκήτως ὡς ἐπὶ μητέρα τὴν γῆν. Ἐντεῦθεν οἱ ἅγιοι διαφόρως ἀνακεκράγασι τὰ καθ’ ἡμᾶς ἀνοιμώζοντες. Ἔστιν οὖν ἀκούειν ἀναφανδὸν βοῶντος τοῦ μὲν μακαρίου Δαβίδ· Ἄνθρωπος ματαιότητι ὡμοιώθη· Ἡσαΐου δὲ αὖ· Πᾶσα σὰρξ ὡς χόρτος καὶ πᾶσα δόξα ἀνθρώπου, ὡς ἄνθος χόρτου. Καθικόμεθα γὰρ, ὡς ἔφην, εἰς τοῦτο λοιπὸν ἀθλιότητός τε καὶ ταλαιπωρίας, ὡς ὅτῳπερ ἂν εἰκότως τὰ καθ’ ἡμᾶς παρεικάζοντος, μὴ ἂν δύνασθαι λέγειν, καίτοι λίαν ὄντας σοφοὺς τοὺς Πνευματοφόρους. Ἀλλ’ ἐν τούτοις γεγονότας, οὐ περιεῖδεν ὁ Ποιητής· ἠξίωσε δὲ μᾶλλον καὶ φειδοῦς καὶ λόγου, καὶ θανάτου καὶ φθορᾶς ἐλευθέρους ἀπέφηνεν ἐν Χριστῷ. Πῶς, ἢ τίνα τρόπον; Πρόδηλον μὲν ἅπασι, κἂν εἰ μή τις λέγοι τυχόν· πλὴν καὶ ἐν αὐτοῖς κατίδοι τις ἂν τοῖς ἀρχαιοτέροις Γράμμασιν, τοῦ μυστηρίου τὴν δύναμιν. Ἔχει δὲ οὕτως ἐν τοῖς Ἀριθμοῖς· Καὶ ἐπάραντες ἐξ Ὢρ τοῦ ὄρους ὁδὸν ἐπὶ θάλασσαν Ἐρυθρὰν, περιεκύκλωσαν τὴν γῆν Ἐδώμ· καὶ ὠλιγοψύχωσεν ὁ λαὸς ἐν τῇ ὁδῷ·","english":"Concerning the Bronze Serpent.\n\n1. God did not create death, nor does he take pleasure in the destruction of living beings, according to what is written. For he created all things for existence, and the generations of the world are salvific. But since the first of the race, that is, Adam, fell ill with disobedience, and, disregarding the divine command, offended God the creator, he slipped into corruption; and the nature of man became accursed, and the race subject to punishment. And we, the wretched ones, although born in incorruption, are now like shadows and like the grasses in the field, having returned briefly and with difficulty, we fall unexpectedly as if upon mother earth. Hence the saints have cried out in various ways, lamenting our condition. So one can hear the blessed David openly crying out: \"Man is likened to vanity\"; and Isaiah again: \"All flesh is as grass, and all human glory as the flower of grass.\" For we have reached, as I said, this point of misery and wretchedness, so that even if one were to fittingly compare our condition, one could not speak of it, even though the Spirit-bearers are very wise. But having come to this state, the Creator did not overlook us; rather, he deemed us worthy of both mercy and reason, and declared us free from death and corruption in Christ. How, or in what manner? It is evident to all, even if one does not happen to speak of it; but one could also see the power of the mystery in the more ancient Scriptures themselves. And it is thus in the book of Numbers: \"And having set out from Mount Hor on the way to the Red Sea, they went around the land of Edom; and the people became faint-hearted on the way.","structure":"narrative","commentary":[{"unit":"scripture","kind":"scripture","basis":"text","lemma":"ὁ μὲν Θεὸς θάνατον οὐκ ἐποίησεν","severity":"info","text":"Cyril echoes a common patristic topos, possibly derived from Wisdom 1:13-14, which denies that God created death. The phrase 'according to what is written' signals a scriptural allusion, though the exact source is not cited.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"scripture","kind":"scripture","basis":"text","lemma":"Ἄνθρωπος ματαιότητι ὡμοιώθη","severity":"info","text":"Cyril quotes Psalm 144:4 (LXX) verbatim: 'Man is likened to vanity.' This is a direct citation from the Psalms, attributed to David.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"scripture","kind":"scripture","basis":"text","lemma":"Πᾶσα σὰρξ ὡς χόρτος καὶ πᾶσα δόξα ἀνθρώπου, ὡς ἄνθος χόρτου","severity":"info","text":"Cyril quotes Isaiah 40:6-7 (LXX) closely: 'All flesh is as grass, and all human glory as the flower of grass.' This is a direct scriptural citation attributed to Isaiah.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"scripture","kind":"scripture","basis":"text","lemma":"Καὶ ἐπάραντες ἐξ Ὢρ τοῦ ὄρους ὁδὸν ἐπὶ θάλασσαν Ἐρυθρὰν, περιεκύκλωσαν τὴν γῆν Ἐδώμ· καὶ ὠλιγοψύχωσεν ὁ λαὸς ἐν τῇ ὁδῷ","severity":"info","text":"Cyril cites Numbers 21:4 (LXX) verbatim, describing the Israelites' journey from Mount Hor toward the Red Sea and their faint-heartedness. This introduces the narrative of the bronze serpent.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"background","kind":"background","basis":"text","lemma":"Περὶ τοῦ ὄφεως τοῦ χαλκοῦ","severity":"info","text":"The title 'Concerning the Bronze Serpent' refers to Numbers 21:4-9, where Moses makes a bronze serpent to heal the Israelites. Cyril interprets this typologically as a prefiguration of Christ's salvific work.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"structure","kind":"structure","basis":"text","lemma":"Περὶ τοῦ ὄφεως τοῦ χαλκοῦ","severity":"info","text":"This passage is a self-contained section (numbered α) that begins with a theological reflection on death and sin, then transitions to a scriptural citation from Numbers, setting up the typological interpretation of the bronze serpent.","cites":[],"named_sources":[],"dropped_cites":[]}],"ambiguities":["The phrase 'according to what is written' (κατὰ τὸ γεγραμμένον) is ambiguous: it may refer to a specific scriptural verse (e.g., Wisdom 1:13-14) or to a general theological principle. The exact source is not identified by Cyril.","The Coptic text is not provided; the Greek is the base. The English draft is a translation of the Greek, and no Coptic variants are noted."],"confidence":"high","notes":[]},{"i":602,"ref":"p602","source":"καὶ κατελάλει ὁ λαὸς πρὸς τὸν Θεὸν κατὰ Μωσῆ λέγοντες· Ἵνα τί ἐξήγαγες ἡμᾶς ἐξ Αἰγύπτου, ἀποκτεῖναι ἡμᾶς ἐν τῇ ἐρήμῳ; Ὅτι οὐκ ἔστιν ἄρτος, οὐδὲ ὕδωρ. Ἡ δὲ ψυχὴ ἡμῶν προσώχθισεν ἐν τῷ ἄρτῳ τῷ διακένῳ τούτῳ. Καὶ ἀπέστειλε Κύριος εἰς τὸν λαὸν τοὺς ὄφεις τοὺς θανατοῦντας, καὶ ἔδακνον τὸν λαόν. Καὶ ἀπέθανεν ὁ λαὸς πολὺς τῶν υἱῶν Ἰσραήλ. Καὶ παραγενόμενος ὁ λαὸς πρὸς Μωσῆν ἔλεγεν ὅτι, Ἡμαρτήκαμεν, ὅτι κατελαλήσαμεν τοῦ Κυρίου καὶ κατὰ σοῦ. Εὖξαι οὖν πρὸς Κύριον, καὶ ἀφελέτω ἀφ’ ἡμῶν τὸν ὄφιν. Καὶ ηὔξατο Μωσῆς περὶ τοῦ λαοῦ. Καὶ εἶπε Κύριος πρὸς Μωσῆν· Ποίησον σεαυτῷ ὄφιν, καὶ θὲς αὐτὸν ἐπὶ σημείου. Καὶ ἔσται ἐὰν δάκῃ ὄφις ἄνθρωπον, πᾶς ὁ δεδηγμένος ἰδὼν αὐτὸν ζήσεται. Καὶ ἐποίησεν ὁ Μωσῆς ὄφιν χαλκοῦν, καὶ ἔστησεν αὐτὸν ἐπὶ σημείου. Καὶ ἐγένετο ὅταν ἔδακνεν ὁ ὄφις ἄνθρωπον, καὶ ἐπέβλεψεν ἐπὶ τὸν ὄφιν τὸν χαλκοῦν, καὶ ἔζη. Ἐθήτευον μὲν γὰρ ἐν Αἰγύπτῳ, καὶ ἀφορήτῳ δουλείᾳ κατηχθισμένοι λελύτρωνται παρὰ Θεοῦ, πολλῶν καὶ ἀξιαγάστων γεγονότων ἐκεῖ σημείων. Μετεστοιχειοῦτο μὲν γὰρ εἰς αἷμα τὸ ὕδωρ, βάτραχοί τε καὶ σκνῖπες, καὶ μέν τοι καὶ κυνόμυιαι, καὶ χαλάζης ἐπαγωγαὶ μονονουχὶ τῆς Αἰγυπτίων κατεστράτευον γῆς· ἐκολάζοντο δὲ καὶ σκότῳ, καὶ τῶν πρωτοτόκων ὁ θάνατος ἀφορήτως κατῃκίζετο τοὺς πλεονεκτεῖν ᾑρημένους, Θεοῦ παραδόξως ἀνασώζοντος τοὺς ἐξ Ἰσραήλ. Εἶτα διὰ μέσης θαλάσσης ἰόντες ὡς ἐπὶ ξηρᾶς ἀθλίως ἀπολωλότας ἐθεῶντο τοὺς Αἰγυπτίους. Ἄρτον ἐδέχοντο τὸν ἐξ οὐρανοῦ· καθίει γὰρ αὐτοῖς τὸ μάννα Θεός. Εἵπετο δὲ ὡς ἐν πέτρᾳ νοούμενος Χριστός· καὶ ἀδοκήτως νάμασι δεδιψηκότας ἠλέει.","english":"And the people spoke against God and against Moses, saying, \"Why have you led us out of Egypt to kill us in the wilderness? For there is no bread, nor water. And our soul has been vexed with this empty bread.\" And the Lord sent among the people the deadly serpents, and they bit the people. And many of the sons of Israel died. And the people came to Moses and said, \"We have sinned, because we spoke against the Lord and against you. Pray, therefore, to the Lord, that he may take away the serpent from us.\" And Moses prayed for the people. And the Lord said to Moses, \"Make for yourself a serpent, and place it upon a standard. And it shall be that if a serpent bites a man, everyone who has been bitten, upon seeing it, shall live.\" And Moses made a bronze serpent, and set it upon a standard. And it came about that when a serpent bit a man, and he looked upon the bronze serpent, he lived. For they had been in servitude in Egypt, and weighed down by unbearable slavery, they had been ransomed by God, many and marvelous signs having occurred there. For water was transformed into blood, and frogs and gnats, and also dog-flies, and hailstorms almost made war upon the land of the Egyptians; and they were punished also by darkness, and the death of the firstborn unbearably afflicted those who had chosen to be overbearing, while God miraculously preserved the Israelites. Then, passing through the midst of the sea as on dry land, they beheld the Egyptians miserably perishing. They received bread from heaven; for God sent down manna to them. And Christ, understood as in the rock, followed; and he pitied the thirsty with unexpected streams.","structure":"narrative","commentary":[{"unit":"scripture","kind":"scripture","basis":"text","lemma":"καὶ κατελάλει ὁ λαὸς πρὸς τὸν Θεὸν κατὰ Μωσῆ","severity":"info","text":"This passage adapts Numbers 21:5-9, where the people complain against Moses and God, and the Lord sends serpents. Cyril expands the biblical narrative with additional details.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"background","kind":"background","basis":"text","lemma":"Ἐθήτευον μὲν γὰρ ἐν Αἰγύπτῳ","severity":"info","text":"Cyril lists the plagues of Egypt (water to blood, frogs, gnats, dog-flies, hail, darkness, death of firstborn) as background to the Exodus, echoing Exodus 7-12 but with rhetorical embellishment.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"term","kind":"term","basis":"text","lemma":"ἄρτῳ τῷ διακένῳ","severity":"info","text":"The phrase 'empty bread' (ἄρτῳ τῷ διακένῳ) is not in the LXX of Numbers; Cyril may be interpreting the manna as insufficient or symbolically empty, contrasting with the heavenly bread later mentioned.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"structure","kind":"structure","basis":"text","lemma":"Εἵπετο δὲ ὡς ἐν πέτρᾳ νοούμενος Χριστός","severity":"info","text":"Cyril transitions from the bronze serpent narrative to a typological interpretation, identifying Christ as the rock (πέτρα) that provides water, linking the Exodus miracles to Christian salvation.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"reception","kind":"reception","basis":"text","lemma":"ὄφιν χαλκοῦν","severity":"info","text":"The bronze serpent is a key typological symbol in patristic exegesis, prefiguring Christ's crucifixion and healing. Cyril's treatment aligns with earlier interpretations by Justin Martyr and Irenaeus.","cites":[],"named_sources":[],"dropped_cites":[]}],"ambiguities":["The phrase 'ἄρτῳ τῷ διακένῳ' may be a textual variant or Cyril's own addition; the LXX of Numbers 21:5 has 'ἄρτος' without 'διακένῳ'. The source of the expanded plague list is unclear; it may be from Jewish tradition or Cyril's rhetorical invention."],"confidence":"high","notes":[]},{"i":603,"ref":"p603","source":"Παναλκὲς γὰρ τὸ Θεῖον, καὶ ἀφθόνως τὰ ζωαρκῆ δωρούμενον τοῖς ἀνακειμένοις αὐτῷ. Ἀλλ’ οἱ τῶν οὕτως ἐξαιρέτων ἀπολαύσαντες ἀγαθῶν, ὀλίγοις ἐλέγχονται πόνοις. Ὅτι καὶ ἀμνήμονες τῶν παρὰ Θεοῦ, καὶ ἥκιστα μὲν ἑδραῖοι πρὸς τὸ πιστεύειν αὐτῷ, θρασεῖς δὲ καὶ εὐκατάσειστοι καὶ ἕτοιμοι πρὸς μικροψυχίαν, καὶ τὰ ἐφ’ οἷς τετίμηνται παραλόγως ἠγνοηκότες. Διάκενον γὰρ καλοῦσιν ἄρτον τὸν ἐξ οὐρανοῦ, καὶ τὴν τῶν ὑδάτων ἐπῃτιῶντο σπάνιν· καίτοι μεμαθηκότες ὡς ἀνήνυτον οὐδὲν τῇ θείᾳ τε καὶ ἀποῤῥήτῳ φύσει, ἢ καὶ ποταμίων ναμάτων μητέρα τὴν ἀκρότομον αὐτοῖς πέτραν ἐτίθει. Ἀπροφάσιστον δὲ κατὰ Θεοῦ ποιούμενοι τὴν κατάῤῥησιν, τοῖς τῶν ὄφεων δήγμασιν ἐκολάζοντο. Εἶτα τῆς σφῶν αὐτῶν πλημμελείας ἐρχόμενοι πρὸς ἀνάμνησιν, δακρυῤῥοοῦσι λοιπὸν, καὶ ὁμολογοῦσι τὰ ἐγκλήματα, παρακαλοῦσι τὸν μεσιτεύοντα, φημὶ δὴ Μωσέα, φιλοικτείρμονά τε καὶ ἤπιον ἐπ’ αὐτοῖς καταστῆσαι Θεόν. Ὁ δὲ προσπίπτων ἐλιπάρει, τοῖς γε μὴν ἄνωθεν εἴκων νεύμασιν, ὄφιν εἰργάζετο χαλκοῦν, ὑψοῦ τε ἐτίθει, καὶ τοῖς πληττομένοις ἐκέλευεν ἀτενίζειν εἰς αὐτόν· ὃ δὴ καὶ δρῶντες ἐσώζοντο.","english":"The divine is all-powerful and bestows the necessities of life ungrudgingly upon those who are devoted to it. But those who have enjoyed such exceptional goods are convicted by their few hardships. For they are both unmindful of what comes from God, and least steadfast in trusting him, but bold, easily shaken, and ready for faint-heartedness, and have irrationally ignored the honors they have received. For they call the bread from heaven \"empty,\" and they complained about the scarcity of water, even though they had learned that nothing is impossible for the divine and ineffable nature, which had placed the sheer rock as a mother of riverine streams for them. Making an unjustified accusation against God, they were punished by the bites of serpents. Then, coming to a recollection of their own fault, they weep and confess their transgressions, and they entreat the mediator—I mean Moses—to render God compassionate and gentle toward them. And he, falling down, beseeched, and yielding to the decrees from above, fashioned a bronze serpent, set it up high, and commanded those who were stricken to gaze intently at it; and doing this, they were saved.","structure":"narrative","commentary":[{"unit":"sense","kind":"sense","basis":"text","lemma":"Παναλκὲς","severity":"info","text":"The adjective 'Παναλκὲς' (all-powerful) is rare in patristic Greek, emphasizing the absolute power of the divine.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"scripture","kind":"scripture","basis":"text","lemma":"ἄρτον τὸν ἐξ οὐρανοῦ","severity":"info","text":"This phrase alludes to the manna from heaven (Exodus 16:15), which the people call 'empty' (διάκενον).","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"scripture","kind":"scripture","basis":"text","lemma":"ὄφιν ... χαλκοῦν","severity":"info","text":"The bronze serpent refers to Numbers 21:8-9, where Moses makes a serpent of bronze to heal the Israelites from snakebites.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"background","kind":"background","basis":"text","lemma":"ἀκρότομον ... πέτραν","severity":"info","text":"The 'sheer rock' as a mother of streams recalls the miracle at Horeb (Exodus 17:6), where Moses struck the rock to produce water.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"structure","kind":"structure","basis":"text","lemma":"Εἶτα","severity":"info","text":"The passage moves from accusation to repentance: the people's complaint is followed by punishment, then confession and intercession by Moses.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"reception","kind":"reception","basis":"text","lemma":"ὄφιν ... χαλκοῦν","severity":"info","text":"Cyril interprets the bronze serpent typologically as a prefiguration of Christ's healing power, a common patristic reading.","cites":[],"named_sources":[],"dropped_cites":[]}],"ambiguities":["The phrase 'τῶν οὕτως ἐξαιρέτων ἀπολαύσαντες ἀγαθῶν' could be read as referring to the manna and water, but Cyril may intend the general blessings of divine provision."],"confidence":"high","notes":[]},{"i":604,"ref":"p604","source":"β. Ἀλλὰ τίς ὁ λόγος, ἀλλὰ τί τὸ μέγα καὶ σοφὸν μυστήριον, πολυπραγμονεῖν ἀκόλουθον. Οὐ γὰρ ἀρκέσει τὸ γράμμα τοῖς νουνεχεστέροις, ἐγκέχωσται δὲ ὥσπερ τοῖς τύποις τὰ μυστήρια. Οὐκοῦν φέρε λέγωμεν, ὡς ἐκ τύπου πάλιν ἐπὶ τὸ καθόλου καὶ γενικώτερον, καὶ ὅπερ ἐστὶν ἀληθὲς μεταπλάττοντες τὸ διήγημα. Δυσαρεστούμενοι γὰρ τοῖς παρὰ Θεοῦ καὶ ἄνωθεν ἀγαθοῖς, καὶ ἀκατασκέπτως ἰόντες ἐπὶ τὸ ἡδὺ μᾶλλον ἢ τὸ συμφέρον, καὶ τὰ τῆς ἀρετῆς γυμνάσματα παρωθούμενοι, προσκείμενοι δὲ τοῖς αἰσχίστοις, λελυπήκαμεν τὸν εὐεργέτην, προσκεκρούκαμεν οὐ καθ’ ἕνα τρόπον τῷ Δημιουργῷ. Ταύτῃτοι πεπτώκαμεν ὑπὸ τὰ τῶν ὄφεων δήγματα· ὄφεων δέ φημι τῶν νοητῶν, οἳ διὰ πάσης ἡμᾶς πλήττοντες ἁμαρτίας, τοῖς τοῦ θανάτου δεσμοῖς ὑποφέρουσιν. Ἐξάρχει δὲ ὥσπερ τῆς τῶν ἰοβόλων θηρίων πληθύος ὁ δράκων ὁ ἀποστάτης, τουτέστιν ὁ Σατανᾶς, οὗ τοῖς δήγμασιν ἐν ἀρχαῖς τε καὶ πρώτοις διόλωλεν ὁ ἄνθρωπος, τουτέστιν, ὁ Ἀδάμ. Ἕρπει δὲ καθάπερ ἐκ ῥίζης καὶ εἰς ἡμᾶς τὸ κακὸν, τοὺς ἐξ αὐτῆς γεγονότας. Σεσώσμεθα δέ τινα τρόπον. Τεθεάμεθα γὰρ τὸν ὄφιν, τουτέστι, Χριστόν. Πῶς οὖν ὄφις ὁ ἀγαθὸς κατὰ φύσιν ὁ Θεὸς, μᾶλλον δὲ αὐτόχρημα τὸ ἀγαθόν; Ὅτι γέγονε καθ’ ἡμᾶς, τοὺς ἐκ προαιρέσεως πονηροὺς, Γέγονεν ἐν ὁμοιώματι σαρκὸς ἁμαρτίας· καὶ, Ἐν τοῖς ἀδίκοις κατελογίσθη. Ὅτι δὲ ἡμεῖς πονηροὶ, γεγονότες δὲ οὐχ οὕτως παρὰ Θεοῦ, μεταῤῥυηκότες δὲ εἰς τοῦτο φαυλότητος, διά τοι τὴν καθ’ ἡμῶν τυραννήσασαν ἁμαρτίαν, διατρανοῖ λέγων καὶ αὐτὸς ὁ Χριστός· Εἰ οὖν ὑμεῖς πονηροὶ ὄντες, οἴδατε δόματα ἀγαθὰ διδόναι τοῖς τέκνοις ὑμῶν·","english":"But what is the account, and what is the great and wise mystery, it is fitting to investigate. For the letter will not suffice for the more prudent, but the mysteries are embedded, as it were, in the types. Therefore, let us speak, again from the type to the universal and more general, and, reshaping the narrative into what is true. For, being displeased with the goods from God and from above, and going heedlessly toward the pleasant rather than the beneficial, and thrusting aside the exercises of virtue, while clinging to the most shameful things, we have grieved the benefactor, we have offended the Creator in more than one way. By this we have fallen under the bites of serpents; and by serpents I mean the spiritual ones, which, striking us through every sin, subject us to the bonds of death. And the leader of the multitude of venomous beasts is, as it were, the apostate serpent, that is, Satan, by whose bites in the beginning and first of all man perished, that is, Adam. And the evil creeps, as from a root, also into us, who have come from her. But we have been saved in a certain way. For we have beheld the serpent, that is, Christ. How then is the good God, who is good by nature, or rather goodness itself, a serpent? Because he has become like us, who are evil by choice. He has become in the likeness of the flesh of sin; and, He was counted among the unjust. And that we are evil, having not been made so by God, but having flowed into this baseness because of the sin that has tyrannized over us, Christ himself makes clear, saying: If then you, being evil, know how to give good gifts to your children.","structure":"narrative","commentary":[{"unit":"structure","kind":"structure","basis":"text","lemma":"β","severity":"info","text":"The passage begins with a rhetorical question (τίς ὁ λόγος, τί τὸ μυστήριον) and proceeds from type to universal, a standard exegetical move in Cyril's Glaphyra.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"term","kind":"term","basis":"glossary","lemma":"τύπος","severity":"info","text":"τύπος (type) is a key term in Cyril's typological exegesis, here contrasted with the universal truth (τὸ καθόλου καὶ γενικώτερον).","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"scripture","kind":"scripture","basis":"text","lemma":"Ἐν τοῖς ἀδίκοις κατελογίσθη","severity":"info","text":"Cyril alludes to Christ being counted among the unjust, echoing New Testament language (cf. Luke 23:33 or similar passion contexts).","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"scripture","kind":"scripture","basis":"text","lemma":"Εἰ οὖν ὑμεῖς πονηροὶ ὄντες, οἴδατε δόματα ἀγαθὰ διδόναι τοῖς τέκνοις ὑμῶν","severity":"info","text":"This is a direct quotation of Christ's saying, likely from an apocryphal or liturgical source; not canonical in this form.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"background","kind":"background","basis":"text","lemma":"ὄφις","severity":"info","text":"Cyril identifies the serpent (ὄφις) first as Satan (the apostate dragon), then paradoxically as Christ, drawing on the typology of the bronze serpent (Numbers 21:4–9) and patristic tradition.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"reception","kind":"reception","basis":"text","lemma":"δράκων ὁ ἀποστάτης","severity":"info","text":"The apostate dragon (Satan) as leader of venomous beasts is a common motif in early Christian demonology, found in works like the Life of Adam and Eve.","cites":[],"named_sources":[],"dropped_cites":[]}],"ambiguities":["The phrase 'ἐκ τύπου πάλιν ἐπὶ τὸ καθόλου' could be read as a methodological statement about moving from type to universal, but the exact referent of 'type' (the preceding narrative?) is not explicit.","The quotation attributed to Christ ('Εἰ οὖν ὑμεῖς πονηροὶ ὄντες...') is not identified in the apparatus; its source is uncertain."],"confidence":"high","notes":[]},{"i":605,"ref":"p605","source":"πόσῳ μᾶλλον ὁ Πατὴρ ὑμῶν ὁ οὐράνιος δώσει ἀγαθὰ τοῖς αἰτοῦσιν αὐτόν; Ὄφις δὴ οὖν ὁ Χριστὸς, ὃς ἐν ὁμοιώματι πονηρίας, ὅτι γέγονεν ἄνθρωπος. Ἀλλ’ εἴ τις αὐτὸν θεάσαιτο νοητῶς, ἀμείνων ἔσται φθορᾶς, καὶ ὑπεραλεῖται θάνατον, καὶ ἀλογήσει δηγμάτων, καὶ τῆς τῶν ἰοβόλων πληθύος οὐ φροντιεῖ. Ὀψόμεθα δὲ Χριστὸν συνιέντες ὀρθῶς τὸ ἐπ’ αὐτῷ μυστήριον. Καὶ ἀραρότως πιστεύοντες ὅτι Θεὸς ὢν κατὰ φύσιν, γέγονεν ἄνθρωπος· ἀλλ’ εἰ καὶ ἦν ἐν ὁμοιώματι πονηρίας, οὐδὲν ἧττον ἀπομεμένηκεν ἀγαθός. Γέγονε γὰρ καθ’ ἡμᾶς, οὐχ ἵνα μεθ’ ἡμῶν ὁρῷτο πονηρὸς, ἀλλ’ ἵνα ἡμᾶς ἀγαθοὺς ἐργάσηται, τῷ ἁγίῳ μεταστοιχειώσας Πνεύματι πρὸς πᾶν εἶδος ἀρετῆς. Ἐπὶ σημείου γε μὴν ὁ ὄφις. Ὑψώθη γὰρ ὁ Χριστὸς ἐπὶ τοῦ τιμίου σταυροῦ, καὶ τοῦτο αὐτὸς Ἰουδαίοις προσεφώνει λέγων· Ὅταν ὑψώσετε τὸν Υἱὸν τοῦ ἀνθρώπου, τότε γνώσεσθε ὅτι ἐγώ εἰμι. Ὅτι δὲ τύπος εἰς τὸ αὐτοῦ βλέπει μυστήριον, ἀναμάθοις αὐτοῦ λέγοντος ἐναργῶς· Ὥσπερ γὰρ ὁ Μωσῆς ὕψωσε τὸν ὄφιν ἐν τῇ ἐρήμῳ· οὕτως ὑψωθῆναι δεῖ τὸν Υἱὸν τοῦ ἀνθρώπου. Χαλκοῦς δὲ ὁ ὄφις ἦν, διὰ τὸ εὔηχές τε καὶ εὐφωνότατον τοῦ θείου τε καὶ εὐαγγελικοῦ κηρύγματος. Ἀνήκοος γὰρ οὐδεὶς τῶν διὰ Χριστοῦ θεσπισμάτων, ἀλλ’ εἰς ἅπασαν μὲν τὴν ὑπουράνιον. τὸ ἐπ’ αὐτοῦ λαλεῖται μυστήριον, καὶ αὐτῷ κάμψει πᾶν γόνυ, καὶ πᾶσα γλῶσσα ἐξομολογήσεται ὅτι Κύριος Ἰησοῦς Χριστὸς, εἰς δόξαν Θεοῦ Πατρός. Ἀμήν.","english":"How much more will your heavenly Father give good things to those who ask him? The serpent, then, is Christ, who is in the likeness of evil, because he became man. But if one should behold him with the mind, he will be superior to corruption, and will surmount death, and will disregard bites, and will not be troubled by the multitude of venomous creatures. We shall see Christ when we rightly understand the mystery concerning him, and believe unshakably that, being God by nature, he became man. But even if he was in the likeness of evil, he nonetheless remained good. For he became like us, not that he might be seen as evil among us, but that he might make us good, transforming us by the Holy Spirit to every form of virtue. The serpent was on a sign. For Christ was raised up on the precious cross, and this he himself proclaimed to the Jews, saying: \"When you raise up the Son of Man, then you will know that I am he.\" And that the type looks to his mystery, you may learn from his own clear statement: \"For just as Moses raised up the serpent in the wilderness, so must the Son of Man be raised up.\" The serpent was of bronze, because of the clear-sounding and most harmonious nature of the divine and evangelical proclamation. For no one is unheard of the oracles through Christ, but the mystery concerning him is proclaimed throughout the whole world under heaven, and every knee will bow to him, and every tongue will confess that Lord Jesus Christ is to the glory of God the Father. Amen.","structure":"narrative","commentary":[{"unit":"term","kind":"term","basis":"glossary","lemma":"ὄφις","severity":"info","text":"Cyril identifies the bronze serpent as a type of Christ, using the same term (ὄφις) for both the Mosaic serpent and Christ, emphasizing typological continuity.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"scripture","kind":"scripture","basis":"text","lemma":"ὅταν ὑψώσετε τὸν Υἱὸν τοῦ ἀνθρώπου","severity":"info","text":"Cyril attributes a saying to Christ that is not found in the canonical Gospels; it may reflect a lost tradition or a paraphrase of John 3:14 or 8:28.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"scripture","kind":"scripture","basis":"text","lemma":"ὥσπερ γὰρ ὁ Μωσῆς ὕψωσε τὸν ὄφιν","severity":"info","text":"Cyril cites a saying of Christ comparing his own raising on the cross to Moses raising the serpent; this is not in the New Testament and may be apocryphal.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"background","kind":"background","basis":"background","lemma":"χαλκοῦς","severity":"info","text":"The bronze of the serpent is interpreted as symbolizing the clear-sounding (εὔηχες) and harmonious nature of the Gospel proclamation, a common patristic trope.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"reception","kind":"reception","basis":"text","lemma":"ἀμήν","severity":"info","text":"The passage ends with 'Amen', a liturgical marker that may indicate the conclusion of a homily or a doxological unit within the commentary.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"caution","kind":"caution","basis":"text","lemma":"ἐπὶ σημείου γε μὴν ὁ ὄφις","severity":"caution","text":"The phrase 'the serpent was on a sign' is ambiguous: σημείου could mean 'sign' (as a miraculous token) or 'standard' (as a pole), but Cyril immediately interprets it as the cross.","cites":[],"named_sources":[],"dropped_cites":[]}],"ambiguities":["The phrase 'ἐπὶ σημείου γε μὴν ὁ ὄφις' could be read as 'the serpent was on a sign' or 'the serpent was a sign'; Cyril takes it as the former, linking to the cross.","The sayings attributed to Christ ('When you raise up the Son of Man...' and 'Just as Moses raised up the serpent...') are not attested in the canonical Gospels, leaving their source uncertain."],"confidence":"high","notes":[]},{"i":606,"ref":"p606","source":"ΤΟΥ ΕΝ ΑΓΙΟΙΣ ΠΑΤΡΟΣ ΗΜΩΝ ΚΥΡΙΛΛΟΥ ΑΡΧΙΕΠΙΣΚΟΠΟΥ ΑΛΕΞΑΝΔΡΕΙΑΣ, ΓΛΑΦΥΡΩΝ ΕΙΣ ΤΟ ΔΕΥΤΕΡΟΝΟΜΙΟΝ ΒΙΒΛΙΟΝ.\n\nΠερὶ τῆς νενευροκοπουμένης δαμάλεως ἐν τῇ φάραγγι.\n\nα. Πολυμερῶς καὶ πολυτρόπως πάλαι ὁ Θεὸς λαλήσας τοῖς πατράσιν ἐν τοῖς προφήταις, ἐπ’ ἐσχάτων τῶν ἡμερῶν τούτων ἐλάλησεν ἡμῖν ἐν Υἱῷ, ὃν ἔθηκεν κληρονόμον πάντων, δι’ οὗ καὶ τοὺς αἰῶνας ποίησεν. Ἀλλ’ οἱ μὲν συνιέντες ὀρθῶς ὅτι Θεὸς ὢν φύσει, καθίκετο μὲν εἰς κένωσιν, ὅτι γέγονε σὰρξ, καὶ ἐσκήνωσεν ἐν ἡμῖν, κατὰ τὰς Γραφὰς, τὴν θείαν τε καὶ ἀξιόληπτον ἐκπεπλουτήκασι χάριν. Ὅσοι γὰρ ἔλαβον αὐτὸν, ἔδωκεν αὐτοῖς ἐξουσίαν τέκνα Θεοῦ γενέσθαι, φησίν. Οἱ δὲ τὸν θεῖον καὶ σωτήριον ἀληθῶς διωθούμενοι λόγον διωλισθήκασι τῆς ἐλπίδος, κακοὶ κακῶς ἀπολώλασι· τὸν τῶν ὅλων Σωτῆρα καὶ Λυτρωτὴν ἀνοσίως περιυβρίζοντες. Εἶεν δ’ ἂν καὶ οὗτοι οἱ τάλανες Ἰουδαῖοι, οἷς καὶ αὐτὸς ὁ προφήτης Ἱερεμίας ἐποιμώζει, λέγων· Τίς δώσει τῇ κεφαλῇ μου ὕδωρ, καὶ τοῖς ὀφθαλμοῖς πηγὴν δακρύων, καὶ κλαύσομαι τὸν λαὸν ἡμέρας καὶ νυκτός; Οἷς γὰρ ἐξὸν εἶναι λαμπροῖς καὶ ἀξιοζηλώτοις, καὶ τῆς ἐνούσης εὐημερίας ἐστερημένοι, πῶς οὐκ ἂν εἶεν ἄξιοι τοῦ καὶ ἐν ἴσῳ λοιπὸν τοῖς τεθνεῶσι καταλογίζεσθαι; Οἷς ἂν εἰκότως ἐπικωκύσειε καὶ τὸ ἐξ ἀγάπης καὶ φιλαλληλίας ἐπιστάξαι δάκρυον. Παντὸς δὴ οὖν ἔρημοι γεγόνασιν ἀγαθοῦ, καὶ ἐξ αὐτῶν ὥσπερ κατεσείσθη βάθρων ὁ ἐξήνιος Ἰσραήλ. Μεταπεφοίτηκε γὰρ ἐπὶ τὰ ἔθνη Χριστός· σώζεται δὲ καὶ μόλις ὡς ἐν ὀλιγοστῇ μοίρᾳ λοιπὸν ὁ δυσμαθὴς Ἰουδαῖος. Καὶ τοῦτό ἐστιν, οἶμαι, τὸ διὰ φωνῆς Ἡσαΐου προφητικῶς ὑμνούμενον·","english":"Of our Father among the Saints, Cyril, Archbishop of Alexandria, Glaphyra on the Book of Deuteronomy.\n\nConcerning the heifer whose sinews were cut in the ravine.\n\na. In many ways and in many forms, God spoke long ago to the fathers through the prophets, and in these last days he has spoken to us through the Son, whom he appointed heir of all things, through whom he also made the ages. But those who rightly understand that he, being God by nature, descended into kenosis, because he became flesh and dwelt among us, according to the Scriptures, have reaped the divine and worthy grace. For as many as received him, he gave them authority to become children of God, it says. But those who rejected the divine and truly salvific word have slipped from hope and perished miserably, impiously insulting the Savior and Redeemer of all. These would be the wretched Jews, for whom the prophet Jeremiah himself laments, saying: Who will give water to my head, and a fountain of tears to my eyes, and I will weep for the people day and night? For those who could have been illustrious and enviable, but are deprived of the prosperity that was present, how would they not be worthy of being counted henceforth equally with the dead? For them, a tear of love and brotherly affection would fittingly be shed in lamentation. So then, they have become bereft of every good, and Israel, once guided by the reins, has been shaken from its very foundations. For Christ has migrated to the nations; and the slow-learning Jew is now saved only with difficulty, as if in a very small portion. And this, I think, is what is prophetically sung through the voice of Isaiah:","structure":"narrative","commentary":[{"unit":"structure","kind":"structure","basis":"text","lemma":"Περὶ τῆς νενευροκοπουμένης δαμάλεως ἐν τῇ φάραγγι","severity":"info","text":"The heading introduces a new section on the heifer with severed sinews in the ravine, a narrative unit within the Deuteronomy commentary.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"term","kind":"term","basis":"glossary","lemma":"κένωσις","severity":"info","text":"κένωσις (kenosis) here denotes the incarnation, the Son's descent into human form, a key Christological concept in Cyril's theology.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"scripture","kind":"scripture","basis":"text","lemma":"Τίς δώσει τῇ κεφαλῇ μου ὕδωρ, καὶ τοῖς ὀφθαλμοῖς πηγὴν δακρύων, καὶ κλαύσομαι τὸν λαὸν ἡμέρας καὶ νυκτός","severity":"info","text":"Cyril quotes Jeremiah 9:1 (LXX) to lament the Jews' rejection of Christ, adapting the prophet's mourning for Israel.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"background","kind":"background","basis":"text","lemma":"Ἰουδαῖοι","severity":"info","text":"Cyril's polemic against Jews reflects the adversus Iudaeos tradition in early Christian exegesis, common in Alexandrian commentary.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"reception","kind":"reception","basis":"text","lemma":"Μεταπεφοίτηκε γὰρ ἐπὶ τὰ ἔθνη Χριστός","severity":"info","text":"The claim that Christ has migrated to the nations echoes the supersessionist view that the Church replaced Israel as God's people, influential in later Christian theology.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"caution","kind":"caution","basis":"text","lemma":"ἐπὶ τοὺς αἰῶνας ποίησεν","severity":"caution","text":"The phrase 'through whom he also made the ages' is ambiguous: it may refer to creation of temporal eras or cosmic ages, a point of debate in patristic cosmology.","cites":[],"named_sources":[],"dropped_cites":[]}],"ambiguities":["The Coptic text is not present; the Greek original is used. The phrase 'ἐπὶ τοὺς αἰῶνας ποίησεν' is ambiguous between 'made the ages' and 'made the worlds'.","The identity of the 'heifer whose sinews were cut' is not explained in this passage; it may refer to a ritual or typological figure from Numbers 19."],"confidence":"high","notes":[]},{"i":607,"ref":"p607","source":"Καὶ εἰ μὴ Κύριος Σαβαὼς ἐγκατέλιπεν ἡμῖν σπέρμα, ὡς Σόδομα ἂν ἐγενήθημεν, καὶ ὡς Γόμοῤῥα ἂν ὡμοιώθημεν. Φέρε οὖν, εἰ δοκεῖ, καὶ ἐξ αὐτῶν τῶν Μωσαϊκῶν καταθρήσωμεν λόγων τοῦ μυστηρίου τὴν δύναμιν. Γέγραπται γὰρ οὕτως ἐν τῷ Δευτερονομίῳ· Ἐὰν δὲ εὑρεθῇ τραυματίας ἐν τῇ γῇ, ἣν Κύριος ὁ Θεός σου δίδωσί σοι κληρονομῆσαι, πεπτωκὼς ἐν τῷ πεδίῳ, καὶ οὐκ οἴδασι τὸν πατάξαντα, ἐξελεύσεται ἡ γερουσία σου καὶ οἱ κριταί σου, καὶ ἐκμετρήσουσιν ἐπὶ τὰς πόλεις τὰς κύκλῳ τοῦ τραυματίου. Καὶ ἔσται ἡ πόλις ἡ ἐγγίζουσα τῷ τραυματίᾳ, καὶ λήψεται ἡ γερουσία τῆς πόλεως ἐκείνης δάμαλιν ἐκ βοῶν ἥτις οὐκ εἴργασται, καὶ ἤτις οὐχ εἵλκυσε ζυγόν· καὶ καταβιβάσουσιν ἡ γερουσία τῆς πόλεως ἐκείνης τὴν δάμαλιν εἰς φάραγγα τραχεῖαν, ἥτις οὐκ εἴργασται, οὐδὲ σπείρεται. Καὶ νευροκοπήσουσι τὴν δάμαλιν ἐν τῇ φάραγγι, καὶ προσελεύσονται οἱ ἱερεῖς καὶ οἱ Λευῗται, ὅτι αὐτοὺς ἐξελέξατο Κύριος ὁ Θεός σου, παραστῆναι αὐτῷ, καὶ εὐλογεῖν ἐπὶ τῷ ὀνόματι αὐτοῦ, καὶ ἐπὶ τῷ στόματι αὐτῶν ἔσται πᾶσα ἀντιλογία, καὶ πᾶσα ἁφή. Καὶ πᾶσα ἡ γερουσία τῆς πόλεως ἐκείνης, οἱ ἐγγίζοντες τῷ τραυματίᾳ, νίψονται τὰς χεῖρας ἐπὶ τὴν κεφαλὴν τῆς δαμάλεως τῆς νενευροκοπημένης, ἐν τῇ φάραγγι, καὶ ἀποκριθέντες ἐροῦσιν· Αἱ χεῖρες ἡμῶν οὐκ ἐξέχεαν τὸ αἷμα τοῦτο· καὶ οἱ ὀφθαλμοὶ ἡμῶν οὐχ ἑωράκασιν. Ἵλεως γενοῦ τῷ λαῷ σου Ἰσραὴλ, Κύριε, οὓς ἐλυτρώσω ἐκ γῆς Αἰγύπτου, ἵνα μὴ γένηται αἷμα ἀναίτιον ἐν τῷ λαῷ σου Ἰσραήλ. Καὶ ἐξιλασθήσεται αὐτοῖς τὸ αἷμα. Σὺ δὲ ἐξαρεῖς τὸ αἷμα τὸ ἀναίτιον ἐξ ἡμῶν αὐτῶν·","english":"And if the Lord Sabaoth had not left us seed, we would have become like Sodom, and we would have been likened to Gomorrah. Come then, if you please, and let us also examine the power of the mystery from the Mosaic words themselves. For it is written thus in Deuteronomy: \"If a slain person is found in the land which the Lord your God gives you to inherit, having fallen in the field, and they do not know the one who struck him, your elders and your judges shall go out, and they shall measure to the cities around the slain person. And the city nearest to the slain person shall be, and the elders of that city shall take a heifer from the cattle which has not been worked, and which has not drawn a yoke; and the elders of that city shall bring the heifer down into a rough ravine, which has not been worked nor sown. And they shall cut the sinews of the heifer in the ravine, and the priests and the Levites shall come forward, because the Lord your God has chosen them to stand before him, and to bless in his name, and in their mouth shall be every dispute and every touch. And all the elders of that city, those nearest to the slain person, shall wash their hands over the head of the heifer whose sinews have been cut, in the ravine, and answering they shall say: 'Our hands did not shed this blood; and our eyes have not seen it. Be gracious to your people Israel, Lord, whom you redeemed from the land of Egypt, so that there may be no innocent blood among your people Israel.' And the blood shall be expiated for them. And you shall remove the innocent blood from among us.","structure":"narrative","commentary":[{"unit":"scripture","kind":"scripture","basis":"text","lemma":"Ἐὰν δὲ εὑρεθῇ τραυματίας ... ἐξιλασθήσεται αὐτοῖς τὸ αἷμα","severity":"info","text":"Cyril quotes a long passage from Deuteronomy (21:1-9 LXX) concerning the ritual of the heifer whose sinews are cut in a ravine to expiate an unsolved murder.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"term","kind":"term","basis":"glossary","lemma":"Κύριος Σαβαώθ","severity":"info","text":"Κύριος Σαβαώθ (Lord Sabaoth) is a Greek transliteration of the Hebrew צְבָאוֹת (hosts), a divine title frequent in the Septuagint, here used by Cyril to invoke God as Lord of the heavenly armies.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"background","kind":"background","basis":"background","lemma":"νευροκοπήσουσι","severity":"info","text":"νευροκοπέω (to cut the sinews) describes a specific ritual act in the LXX text; the heifer is hamstrung to prevent its use for labor, emphasizing its sacrificial purity.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"structure","kind":"structure","basis":"text","lemma":"Φέρε οὖν, εἰ δοκεῖ, καὶ ἐξ αὐτῶν τῶν Μωσαϊκῶν καταθρήσωμεν λόγων τοῦ μυστηρίου τὴν δύναμιν","severity":"info","text":"Cyril transitions from a general theological statement to a close reading of the Mosaic text, using a rhetorical invitation to examine the mystery's power.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"reception","kind":"reception","basis":"text","lemma":"Ἡλεως γενοῦ τῷ λαῷ σου Ἰσραήλ","severity":"info","text":"Cyril cites the prayer for expiation from the LXX, which he interprets typologically as prefiguring Christ's atonement for innocent blood, a common Alexandrian exegetical move.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"caution","kind":"caution","basis":"text","lemma":"ἐπὶ τῷ στόματι αὐτῶν ἔσται πᾶσα ἀντιλογία, καὶ πᾶσα ἁφή","severity":"caution","text":"The phrase 'every dispute and every touch' is obscure; it may refer to the priests' authority over legal disputes and ritual contact, but the exact sense is debated.","cites":[],"named_sources":[],"dropped_cites":[]}],"ambiguities":["The phrase 'πᾶσα ἀντιλογία, καὶ πᾶσα ἁφή' is ambiguous: it could mean the priests have final say in all disputes and physical contacts, or it could be a textual corruption."],"confidence":"high","notes":[]},{"i":608,"ref":"p608","source":"ἐὰν δὲ ποιήσῃ τὸ καλὸν καὶ ἀρεστὸν ἐναντίον Κυρίου τοῦ Θεοῦ σου.\n\nβ. Τετραυμάτισται μὲν οὖν δι’ ἡμᾶς ὁ Ἐμμανουήλ· μεμαλάκισται γὰρ διὰ τὰς ἁμαρτίας ἡμῶν, κατὰ τὰς Γραφάς. Ηὕρηται δὲ τοῦτο παθὼν ἐν τῇ τῶν Ἰουδαίων γῇ, καὶ ἔξω πύλης Ἱερουσαλήμ. Πλὴν οὐκ ᾔδεσαν τὸν πατάξαντα, πῶς ἢ τίνα τρόπον. Τί δὴ ἄρα φησὶν ὁ νόμος, Καίτοι τῆς Ἰουδαίων ἀνοσιότητος ἔργον εἶναί φαμεν τὰ κατὰ Χριστοῦ τολμήματα. Αὐτοὶ γὰρ Πιλάτῳ προσήγαγον· αὐτοὶ διακεκραγότες ἁλοῖεν ἄν· Αἶρε, αἶρε, σταύρωσον αὐτόν. Καὶ πάλιν· Ἐὰν μὴ τοῦτον ἀποκτείνῃς, οὐκ εἶ φίλος τοῦ Καίσαρος. Καὶ οἱ θεσπέσιοι δὲ μαθηταὶ τῆς ἐκείνων δυστροπίας κατηγόρευον ἐναργῶς, πρὸς τὸν ἐν οὐρανοῖς Πατέρα Θεὸν, ὡδὶ λέγοντες· Ἐπ’ ἀληθείας γὰρ συνήχθησαν ἐν τῇ πόλει ταύτῃ ἐπὶ τὸν ἅγιον παῖδά σου Ἰησοῦν Χριστὸν, ὃν ἔχρισας, Ἡρώδης τε καὶ Πόντιος Πιλᾶτος σὺν ἔθνεσι καὶ λαοῖς Ἰσραήλ. Ἐναργέστατα δὲ καὶ ἀναφανδὸν ὁ μακάριος Πέτρος τοῖς Ἰουδαίων λαοῖς ἐπιπλήττει, λέγων, ποτὲ μὲν ὅτι Τὸν ἀρχηγὸν τῆς ζωῆς ἀπεκτείνατε, ποτὲ δὲ αὖ· Ὑμεῖς δὲ τὸν ἅγιον καὶ δίκαιον ἠρνήσασθε, καὶ ᾐτήσασθε ἄνδρα φονέα χαρισθῆναι ὑμῖν. Τί οὖν ἄρα φησὶν ὁ νόμος, ὅτι οὐκ οἴδασι τὸν πατάξαντα; Μυστικὸς ὁ λόγος, καὶ οὐ πᾶσιν ἁπλῶς ἐγκείμενος· μόνοις δὲ τάχα γνώριμος τοῖς νοοῦσιν ὀρθῶς τὸ μυστήριον τοῦ Χριστοῦ.","english":"But if he does what is good and pleasing before the Lord your God.\n\nNow Emmanuel has been wounded four times for our sake; for he has been softened by our sins, according to the Scriptures. And it is found that he suffered this in the land of the Jews, and outside the gate of Jerusalem. Yet they did not know who struck him, nor how or in what manner. What then does the law say? Yet we say that the outrages against Christ are the work of Jewish impiety. For they themselves brought him to Pilate; they themselves, having shouted, would be caught: \"Away, away, crucify him.\" And again: \"If you do not kill this man, you are not a friend of Caesar.\" And the divine disciples also clearly accused their perversity, addressing the Father God in heaven, speaking thus: \"For truly, in this city, Herod and Pontius Pilate, together with the nations and the peoples of Israel, gathered against your holy servant Jesus Christ, whom you anointed.\" And most clearly and openly the blessed Peter rebukes the Jewish peoples, saying at one time, \"You killed the author of life,\" and at another, \"But you denied the holy and righteous one, and you asked that a murderer be granted to you.\" What then does the law mean by saying that they do not know who struck him? The word is mystical, and not simply accessible to all; but it is perhaps known only to those who rightly understand the mystery of Christ.","structure":"narrative","commentary":[{"unit":"sense","kind":"sense","basis":"text","lemma":"Τετραυμάτισται","severity":"info","text":"Cyril interprets the Mosaic law's 'four wounds' typologically as the fourfold wounding of Christ (Emmanuel) for humanity's sins, a key Christological reading.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"scripture","kind":"scripture","basis":"text","lemma":"Ἐὰν μὴ τοῦτον ἀποκτείνῃς, οὐκ εἶ φίλος τοῦ Καίσαρος","severity":"info","text":"Cyril cites a saying attributed to the Jews, not found in canonical Gospels, possibly from early Christian tradition or apocryphal source.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"scripture","kind":"scripture","basis":"text","lemma":"Ἐπ’ ἀληθείας γὰρ συνήχθησαν ... ἐπὶ τὸν ἅγιον παῖδά σου Ἰησοῦν Χριστόν","severity":"info","text":"Cyril quotes an early Christian prayer or confession, possibly from the Acts of Pilate or a liturgical source, not from the New Testament canon.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"scripture","kind":"scripture","basis":"text","lemma":"Τὸν ἀρχηγὸν τῆς ζωῆς ἀπεκτείνατε","severity":"info","text":"Cyril attributes to Peter a saying not found in the canonical Acts or Epistles, likely from apocryphal Petrine literature or early Christian preaching.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"background","kind":"background","basis":"text","lemma":"Ἰουδαίων ἀνοσιότητος","severity":"info","text":"Cyril's anti-Jewish rhetoric reflects the polemical context of 5th-century Alexandria, where Christian-Jewish conflict was intense.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"caution","kind":"caution","basis":"text","lemma":"μυστικὸς ὁ λόγος","severity":"caution","text":"Cyril acknowledges the mystical sense of the law, warning that the text is not accessible to all; this signals a deliberate allegorical reading that may obscure the literal meaning.","cites":[],"named_sources":[],"dropped_cites":[]}],"ambiguities":["The identity of the 'divine disciples' and the precise source of the quoted sayings are not specified by Cyril; the reading assumes they derive from non-canonical traditions."],"confidence":"high","notes":[]},{"i":609,"ref":"p609","source":"ᾬοντο γὰρ οἱ τῶν Ἰουδαίων καθηγηταὶ, καὶ οἱ τοῖς ἀνοσίοις αὐτῶν κοινωνοῦντες σκέμμασιν, ὅτι κεκρατήκασι, καὶ οὐχ ἑκόντος Χριστοῦ καὶ ταῖς ἑαυτῶν δυστροπίαις τὸ χρῆμα προσνέμοντες, ἔχαιρον μὲν ὡς νενικηκότες, καὶ οὐκ ᾔδεισαν ὅτι πέπονθεν ἑκὼν, καὶ τοῖς τοῦ Πατρὸς ἑπόμενος νεύμασιν, ἑαυτὸν δέδωκεν ὑπὲρ ἡμῶν. Καὶ γοῦν Πιλάτῳ φησὶν ἐναργῶς· Οὐκ εἶχες κατ’ ἐμοῦ ἐξουσίαν οὐδεμίαν, εἰ μὴ ἦν σοι δεδομένον ἄνωθεν. Οὐκοῦν δέδωκεν ὁ Πατὴρ τὸν Υἱὸν, καὶ, ἵν’ οὕτως εἴπωμεν, αὐτὸς τὸν Ἐμμανουὴλ πατάξαι λέγεται. Καὶ γοῦν ἐν βίβλῳ Ψαλμῶν τὸ Χριστοῦ πρόσωπον εἰσφέρεται, λέγον περὶ τῆς τῶν Ἰουδαίων ἀνοσιότητος, πρὸς τὸν ἐν τοῖς οὐρανοῖς Πατέρα καὶ Θεὸν, ὅτι Ὃν σὺ ἐπάταξας, αὐτοὶ κατεδίωξαν, καὶ ἐπὶ τὸ ἄλγος τῶν τραυμάτων μου προσέθηκαν. Μὴ μέγα δὴ οὖν φρονείτω λοιπὸν ὁ κυριοκτόνος· οὐ γὰρ αὐτίκα κεκρατήκασιν, ὡς ἀσθενοῦντος Χριστοῦ, μανθανέτωσαν δὲ διὰ Μωσέως τὸ ἀληθές. Οὐ γὰρ ἴσασι τὸν πατάξαντα. Ὅρα τοίνυν τὸν τετραυματισμένον ἐν τῇ τῶν Ἰουδαίων γῇ, τὸν Ἐμμανουήλ. Τὸ δὲ ἐπ’ αὐτῷ μυστήριον, παρ’ αὐτοῖς μὲν οὐδαμῶς πληρούμενον· αἰνιγματωδῶς δὲ μᾶλλον ἱερουργούμενον ἐν τῇ τῶν ἐθνῶν χώρα τε καὶ γῇ. Εἰ γὰρ μὲν εὑρεθείη, φησὶν, ὁ τραυματίας, λήψονται δάμαλιν ζυγοῦ καὶ πόνων ἀπείρατον· καὶ δὴ καταβιβάσαντες αὐτὴν εἰς τραχεῖαν καὶ ἀνήροτον φάραγγα, νευροκοπείτωσαν διὰ τῶν τεταγμένων εἰς ἱερουργίαν. Ἀπονιψάμενοι δὲ τὰς χεῖρας ἐπ’ αὐτῇ, λεγόντων, ὅτι Αἱ χεῖρες ἡμῶν οὐκ ἐξέχεαν τὸ αἷμα τοῦτο. Δάμαλις μὲν οὖν ὡς ἐν τύπῳ Χριστοῦ, καθάπερ ἤδη προείπομεν.","english":"For the teachers of the Jews and those who share in their unholy schemes thought that they had prevailed, and, attributing the matter not to Christ's willing consent but to their own perversity, they rejoiced as though victorious, not knowing that he suffered willingly and, following the Father's nods, gave himself for our sake. Indeed, he says plainly to Pilate: \"You would have had no authority over me at all, had it not been given to you from above.\" Therefore the Father gave the Son, and, so to speak, is said himself to have struck Emmanuel. And indeed in the book of Psalms the person of Christ is introduced, speaking concerning the wickedness of the Jews to the Father and God in the heavens, that \"He whom you struck, they pursued, and added to the pain of my wounds.\" Let the Lord-slayer therefore no longer think highly; for they have not at once prevailed, as though Christ were weak, but let them learn the truth through Moses. For they do not know the one who struck. Behold then the one who has been wounded four times in the land of the Jews, Emmanuel. But the mystery concerning him is by no means fulfilled among them; rather it is mystically enacted in the land and country of the nations. For if, it says, the wounded man is found, they shall take a heifer unacquainted with the yoke and with labors; and, having brought it down into a rough and unplowed ravine, let them hamstring it through those appointed for the ritual. And having washed their hands over it, they shall say, \"Our hands did not pour out this blood.\" Now the heifer is as a type of Christ, as we have already said.","structure":"narrative","commentary":[{"unit":"scripture","kind":"scripture","basis":"text","lemma":"Οὐκ εἶχες κατ’ ἐμοῦ ἐξουσίαν οὐδεμίαν, εἰ μὴ ἦν σοι δεδομένον ἄνωθεν","severity":"info","text":"Cyril attributes to Christ a saying to Pilate not found verbatim in the canonical Gospels; it may be a paraphrase of John 19:11 or a lost tradition.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"scripture","kind":"scripture","basis":"text","lemma":"Ὃν σὺ ἐπάταξας, αὐτοὶ κατεδίωξαν, καὶ ἐπὶ τὸ ἄλγος τῶν τραυμάτων μου προσέθηκαν","severity":"info","text":"Cyril cites a psalm verse not identical to any extant LXX text; it likely adapts Psalm 68(69):27 or a similar passage to his typological argument.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"background","kind":"background","basis":"text","lemma":"τετραυματισμένον","severity":"info","text":"The four wounds of Emmanuel (τετραυματισμένον) allude to the fourfold passion narrative in the Gospels and to the fourfold sacrifice typology Cyril develops from the heifer ritual.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"term","kind":"term","basis":"glossary","lemma":"δάμαλις","severity":"info","text":"Δάμαλις (heifer) is a standard type of Christ in patristic exegesis, here linked to the red heifer ritual (Numbers 19) as a prefiguration of the voluntary sacrifice.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"structure","kind":"structure","basis":"text","lemma":"Εἰ γὰρ μὲν εὑρεθείη, φησὶν, ὁ τραυματίας","severity":"info","text":"Cyril transitions from a psalm-based argument to a legal citation (φησὶν) from the Pentateuch, marking a shift from scriptural proof to typological ritual.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"reception","kind":"reception","basis":"text","lemma":"κυριοκτόνος","severity":"info","text":"The term κυριοκτόνος (Lord-slayer) is a rare, polemical coinage used by Cyril to denounce Jewish leaders as deicides, reflecting anti-Jewish rhetoric common in 5th-century Alexandria.","cites":[],"named_sources":[],"dropped_cites":[]}],"ambiguities":["The source of the Pilate saying is uncertain; it may be a free composition or a lost apocryphon.","The psalm citation cannot be securely identified with a known LXX verse; it may be a conflation or a misremembered text.","The phrase 'four times wounded' (τετραυματισμένον) is ambiguous: it could refer to the four Gospels, the four wounds of the cross, or a symbolic number in the heifer ritual."],"confidence":"high","notes":[]},{"i":610,"ref":"p610","source":"Δάμαλις μὲν, ἀνθ’ ὅτου καὶ ζυγοῦ ἀπείρατος, καὶ ὑπὸ ζυγὸν ὡς ἄνθρωπος, καὶ μὴν ἔξω ζυγοῦ, διά τοι τὸ εἶναι κατὰ φύσιν Θεός. Ἐλεύθερον γὰρ τὸ Θεῖον, καὶ οὐδενὶ τῶν ὄντων ὑπεζευγμένον· κατακρατοῦν δὲ μᾶλλον τῶν ὅλων, καὶ ὑπὸ χεῖρας ἔχον τὴν σύμπασαν κτίσιν. Ἀλλ’ ἐλεύθερος ὢν κατὰ φύσιν ὁ Υἱὸς ὡς Θεὸς, γέγονε μεθ’ ἡμῶν ὡς ἄνθρωπος, καὶ ὑπὸ ζυγόν. Τοιγάρτοι μεθ’ ἡμῶν Θεὸν ἐπεγράφετο τὸν Πατέρα. Ὑπεζεύγμεθα δὲ ἡμεῖς τῇ τῆς θεότητος ἐξουσίᾳ. Οὐκοῦν δάμαλις μὲν ἡ ὑπὸ ζυγὸν ὅσον ἧκον εἰς τὴν φύσιν, ἔξω δὲ ζυγοῦ, διὰ τὴν τῆς θεότητος δόξαν, καὶ τὸ εἰσάπαν ἐλεύθερον. Ἀλλ’ ὅρα τὴν δάμαλιν εἰς τραχεῖαν καὶ ἀνήροτον ἀποφερομένην φάραγγα. Μετὰ γάρ τοι τὸν τίμιον σταυρὸν, ὅτε τραυματίας ηὕρηται Χριστὸς, τῆς Ἰουδαίων ἀποπεφοίτηκε γῆς, μεταπεφοίτηκε δὲ λοιπὸν ἐπὶ τὴν τῶν ἐθνῶν χώραν, ἥτις οὐκ εἴργασται, οὐδὲ σπείρεται. Πρὸ γάρ τοι τοῦ καὶ αὐτοῖς ἔθνεσιν ἐπιλάμψαι Χριστὸν, διετέλουν ἐν κόσμῳ, γῆ τις ὥσπερ ξηρὰ καὶ ἀνήροτος, καὶ τῆς κατὰ Θεὸν εὐκαρπίας ἐρήμη. Καὶ γοῦν ὁ προφήτης Ἡσαΐας περὶ αὐτῆς, Εὐφράνθητι, ἔρημος, φησὶν, καὶ αἱ κῶμαι αὐτῆς. Ἀγαλλιάσθω ἔρημος, καὶ ἀνθείτω ὡς κρῖνον. Οὐκοῦν τραχείᾳ τινὶ καὶ οὐκ εἰργασμένῃ γῇ, καὶ ἀκάρπῳ παντελῶς τὴν τῶν ἐθνῶν χώραν, ἤτοι πληθὺν, εὖ μάλα παρεικαστέον. Ἐκεῖ Διὰ τῶν θείων ἱερουργῶν νευροκοπεῖσθαι δεῖν ἔφην τὴν δάμαλιν. Τελεῖται γὰρ, ὡς ἔφην, παρ’ ἡμῶν τοῖς ἐξ ἐθνῶν τὸ Χριστοῦ μυστήριον, καὶ ὁμολογοῦντες αὐτοῦ τὸ πάθος, καὶ τὴν ἐκ νεκρῶν ἀναβίωσιν, ταῖς μυστικαῖς προσίεμεν εὐλογίαις. Τοῦτο, οἶμαι, ἔστι τὸ νευροκοπεῖσθαι τὴν δάμαλιν.","english":"A heifer, because it is unaccustomed to the yoke and under the yoke as a man, and yet outside the yoke, because it is by nature God. For the Divine is free, and yoked to none of the things that exist, but rather rules over all things and has the whole creation under its hand. But the Son, being free by nature as God, has become with us as a man and under the yoke. Therefore he acknowledged God the Father with us. We, however, are yoked to the authority of the divinity. So the heifer is under the yoke as far as its nature is concerned, but outside the yoke because of the glory of the divinity and its complete freedom. But see the heifer being carried off into a rough and unplowed ravine. For after the precious cross, when Christ was found wounded, he departed from the land of the Jews and moved instead to the country of the Gentiles, which is not worked nor sown. For before Christ shone upon the Gentiles themselves, they continued in the world like a dry and unplowed land, bereft of fruitfulness according to God. And indeed the prophet Isaiah says about it, \"Rejoice, O desert, and its villages. Let the desert exult and bloom like a lily.\" So the country of the Gentiles, or the multitude, is to be compared very well to a rough, unworked, and completely barren land. There, I said, the heifer must be hamstrung through the divine ministers. For, as I said, the mystery of Christ is accomplished by us among the Gentiles, and confessing his passion and resurrection from the dead, we admit them to the mystical blessings. This, I think, is what it means for the heifer to be hamstrung.","structure":"narrative","commentary":[{"unit":"term","kind":"term","basis":"glossary","lemma":"δάμαλις","severity":"info","text":"Cyril uses δάμαλις (heifer) as a type for Christ, playing on its dual status: under the yoke (human) and free (divine). This typology is central to the passage's allegorical reading of the red heifer ritual.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"scripture","kind":"scripture","basis":"text","lemma":"Εὐφράνθητι, ἔρημος","severity":"info","text":"Cyril quotes Isaiah (likely 35:1 LXX: 'Rejoice, O desert, and its villages') to depict the Gentile world as barren before Christ. The citation supports his allegory of the heifer being led into rough, unplowed land.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"background","kind":"background","basis":"background","lemma":"νευροκοπεῖσθαι","severity":"info","text":"The term νευροκοπεῖσθαι (hamstrung) refers to the ritual slaughter of the red heifer (Numbers 19). Cyril reinterprets it as the proclamation of Christ's passion and resurrection among the Gentiles by Christian ministers.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"structure","kind":"structure","basis":"text","lemma":"Οὐκοῦν δάμαλις μὲν ... ἔξω δὲ ζυγοῦ","severity":"info","text":"Cyril structures the passage around a paradox: the heifer is both under the yoke (human nature) and outside it (divine nature). This chiastic formulation reinforces the dual nature of Christ.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"reception","kind":"reception","basis":"background","lemma":"τῶν θείων ἱερουργῶν","severity":"info","text":"Cyril identifies 'divine ministers' as those who perform the mystery of Christ among Gentiles, reflecting the 5th-century Alexandrian context of missionary activity and catechetical instruction.","cites":[],"named_sources":[],"dropped_cites":[]}],"ambiguities":["The phrase 'μεθ’ ἡμῶν ὡς ἄνθρωπος' could mean 'with us as a man' (incarnate) or 'among us as a man'; Cyril likely intends both. The reference to 'τραχεῖαν καὶ ἀνήροτον φάραγγα' is allegorical, but the specific geographical or scriptural allusion (if any) is not explicit."],"confidence":"high","notes":[]},{"i":611,"ref":"p611","source":"Καταγγέλλοντες γὰρ, ὡς ἔφην, τὸν θάνατον αὐτοῦ, καὶ μέντοι καὶ τὴν ἀνάστασιν, τὸ σεπτὸν τελοῦμεν μυστήριον. Ἀλλ’ ὅσοι τῆς Ἰουδαίων ἀνοσιότητος ἀποφοιτῶσι μακρὰν ἀφέντες τὴν πόλιν, ἐν ᾗ τετραυμάτισταί τε καὶ ηὕρηται πεπονθὼς, ἐπὶ τὴν τραχεῖαν καὶ ἀνήροτον ἥκοντες φάραγγα, ἐκεῖ νίψονται τὰς χεῖρας ἐπ’ αὐτῷ τῷ Χριστῷ. Ἀπολούσονται γὰρ εἰς τὸν αὐτοῦ θάνατον βαπτιζόμενοι· τουτὶ γὰρ, οἶμαι, ἔστι, τό· Ἐπ’ αὐτῷ νίψονται τὰς χεῖρας. Ὁμολογοῦντες δὲ ὅτι τῆς Ἰουδαίων ἀνοσιότητος γεγόνασι κοινωνοὶ, κομιοῦνται τὴν ἄφεσιν. Ἰουδαῖοι μὲν γὰρ ἐμπαροινήσαντες τῷ Χριστῷ, ταῖς ἑαυτῶν κεφαλαῖς καταγράφουσι τὸ δυσσέβημα, λέγοντες· Τὸ αἷμα αὐτοῦ ἐφ’ ἡμᾶς καὶ ἐπὶ τὰ τέκνα ἡμῶν. Οἱ δὲ τῆς παρ’ αὐτοῦ γλιχόμενοι χάριτος, καὶ τὴν διὰ τοῦ ἁγίου Πνεύματος ζητοῦντες κάθαρσιν, δι’ ὧν ἐγνώκασι τιμᾷν, μονονουχὶ καὶ ἀνακεκράγασι, λέγοντες· Αἱ χεῖρες ἡμῶν οὐκ ἐξέχεαν τὸ αἷμα τοῦτο. Ἐν Χριστῷ δὴ οὖν ἡ κάθαρσις. Κἂν εἴ τις ἐξ Ἰουδαίων ἕλοιτο φρονεῖν ὀρθά· ὃ δὴ καὶ δεδράκασι καὶ πρό γε τῶν ἄλλων οἱ θεσπέσιοι μαθηταὶ, καὶ οἱ δι’ αὐτῶν πιστεύσαντες, οἷς ἄν τις εἰκότως καὶ τὸ τῆς γερουσίας περιθείη πρόσωπον· τίμιοι γὰρ καὶ ἀπόλεκτοι, τὴν τοῦ Ἰσραὴλ ἀνοσιότητα παραιτούμενοι διὰ πίστεως τῆς ἐν Χριστῷ, δι’ οὗ καὶ μεθ’ οὗ τῷ Θεῷ καὶ Πατρὶ ἡ δόξα σὺν ἁγίῳ Πνεύματι εἰς τοὺς αἰῶνας τῶν αἰώνων. Ἀμήν.","english":"For proclaiming, as I said, his death, and indeed also his resurrection, we celebrate the venerable mystery. But those who depart far from the impiety of the Jews, having left behind the city where he was wounded and found to have suffered, coming to the rough and unplowed ravine, will wash their hands there over Christ himself. For they will be cleansed by being baptized into his death; for this, I think, is what it means: \"They will wash their hands over him.\" And confessing that they have become participants in the impiety of the Jews, they will obtain forgiveness. For the Jews, having outrageously abused Christ, inscribe the impiety upon their own heads, saying: \"His blood is upon us and upon our children.\" But those who yearn for the grace from him and seek purification through the Holy Spirit, by the means they have known to honor, have all but cried out, saying: \"Our hands did not pour out this blood.\" In Christ, then, is the purification. And if anyone from the Jews should choose to think rightly—which indeed the divine disciples have done, and even before others, and those who believed through them, to whom one might fittingly also ascribe the person of the council of elders—for they are honorable and chosen, renouncing the impiety of Israel through faith in Christ, through whom and with whom glory is to God the Father together with the Holy Spirit unto the ages of ages. Amen.","structure":"narrative","commentary":[{"unit":"scripture","kind":"scripture","basis":"text","lemma":"Ἐπ' αὐτῷ νίψονται τὰς χεῖρας","severity":"info","text":"Cyril quotes a scriptural phrase, likely from the ritual of the red heifer (Numbers 19), where washing hands over the heifer signifies purification.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"scripture","kind":"scripture","basis":"text","lemma":"Τὸ αἷμα αὐτοῦ ἐφ' ἡμᾶς καὶ ἐπὶ τὰ τέκνα ἡμῶν","severity":"info","text":"This phrase echoes the Jewish confession of guilt for Christ's blood, possibly derived from Matthew 27:25 or later liturgical tradition.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"background","kind":"background","basis":"text","lemma":"τραχεῖαν καὶ ἀνήροτον φάραγγα","severity":"info","text":"The 'rough and unplowed ravine' alludes to the place of the red heifer sacrifice, a site outside Jerusalem, symbolizing purification from sin.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"reception","kind":"reception","basis":"text","lemma":"τὸ σεπτὸν τελοῦμεν μυστήριον","severity":"info","text":"Cyril refers to the Eucharist as the 'venerable mystery', linking Christ's death and resurrection to liturgical practice.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"structure","kind":"structure","basis":"text","lemma":"Ἀπολούσονται γὰρ εἰς τὸν αὐτοῦ θάνατον βαπτιζόμενοι","severity":"info","text":"Cyril interprets the washing of hands as baptism into Christ's death, connecting the ritual to Christian initiation.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"term","kind":"term","basis":"text","lemma":"γερουσίας","severity":"info","text":"The 'council of elders' (γερουσίας) refers to the Sanhedrin, but Cyril applies it to the apostles as a venerable body.","cites":[],"named_sources":[],"dropped_cites":[]}],"ambiguities":["The exact scriptural source of the washing phrase is not specified; Cyril may be paraphrasing Numbers 19 or a related tradition."],"confidence":"high","notes":[]},{"i":612,"ref":"p612","source":"Περὶ τῆς αἰχμαλώτου γυναικὸς, ξυρομένης, καὶ ὀνυχιζομένης.\n\nα. Ἐξείλετο μὲν ἐξ οἴκου δουλείας, καὶ ὡς ἐκ καμίνου σιδηρᾶς τοὺς ἐξ αἵματος Ἰσραὴλ ὁ τῶν ὅλων Θεὸς, μονονουχὶ πεπολεμηκὼς Αἰγυπτίοις ἐν χειρὶ κραταιᾷ, καὶ ἐν βραχίονι ὑψηλῷ, καθὰ γέγραπται· καὶ ταῖς τῶν πλεονεκτούντων ἀπονοίαις ἀντεξάγων τὰ θαύματα. Εἴργασται γὰρ σημεῖα καὶ τέρατα, καὶ προστέταχε μὲν θαλάσσης ἰέναι μέσον ὡς ἐπὶ ξηρᾶς. Ὡς δὲ ὁ θεῖος ἔφη Δαβίδ· Ἐτροφοφόρησεν αὐτοὺς ἐν τῇ ἐρήμῳ, καὶ ἄρτον οὐρανοῦ ἔδωκεν αὐτοῖς. Ἄρτον ἀγγέλων ἔφαγεν ἄνθρωπος. Πηγὰς ἀνῆκεν ὑδάτων. Καὶ τί γὰρ ἂν οὐχὶ τῶν λίαν τεθαυμασμένων παραδόξως διεπεραίνετο. Οὐκοῦν ὡς θεῖος γράφει Μωσῆς· Ὡς ἀετὸς σκεπάσαι νοσσιὰν αὐτοῦ, ἐδέξατο αὐτοὺς, καὶ ἀνέλαβεν αὐτοὺς ἐπὶ τῶν μεταφρένων αὐτοῦ. Οἱ δὲ, εἰς τοῦτο καθήκοντο δυσβουλίας καὶ σκαιότητος λογισμῶν, καὶ ἀγρίων ἐπιχειρημάτων, ὡς καὶ παρόντα μετὰ σαρκὸς ἐτέλουν τὸν Λυτρωτὴν ἀπειθοῦντες. Καὶ τί τοῦτο λέγω, τὰ ἔτι χείρω μεθείς; Ἀπεκτείνασι γὰρ θερμῷ καὶ ἀνημέρῳ θράσει πρὸς τὴν ἀνωτάτω λοιπὸν ἀνοσιότητα στρατηγούμενοι. Ταύτῃ τοι δικαίως ἀποπέμπεται μὲν ἡ κυριοκτόνος Ἱερουσαλὴμ, καὶ τῆς πρὸς Θεὸν οἰκειότητος ἐρήμη λοιπὸν δεδειγμένη, πρὸς πᾶν ὁτιοῦν μετακεχώρηκε τῶν κακῶν, αὐτόκλητον ὥσπερ τῆς ἰδίας κεφαλῆς κατέχουσα δίκην. Ἧ καὶ αὐτὸς πεφώνηκεν ὁ Ἐμμανουὴλ, οὕτω λέγων· Ἱερουσαλὴμ, Ἱερουσαλὴμ, ἡ ἀποκτείνουσα τοὺς προφήτας, καὶ λιθοβολοῦσα τοὺς ἀπεσταλμένους πρὸς αὐτήν· ποσάκις ἠθέλησα ἐπισυναγαγεῖν τὰ τέκνα σου, ὃν τρόπον ἐπισυναγαγεῖ ὄρνις τὰ νοσσία ἑαυτῆς ὑπὸ τὰς πτέρυγας, καὶ οὐκ ἠθελήσατε.","english":"Concerning the captive woman, shaved and with her nails torn out.\n\n1. The God of all delivered those of the blood of Israel from the house of slavery, as from an iron furnace, having all but waged war against the Egyptians with a mighty hand and a high arm, as it is written, and opposing the follies of the oppressors with wonders. For signs and portents were wrought, and he commanded them to go through the midst of the sea as on dry land. And as the divine David said, He nourished them in the desert, and gave them bread from heaven. Man ate the bread of angels. He caused springs of water to gush forth. And what indeed of the most astonishing things was not paradoxically accomplished? Therefore, as the divine Moses writes, Like an eagle sheltering its nest, he received them and took them upon his back. But they fell into such evil counsel and perversity of thought and savage undertakings that, even when the Redeemer was present in the flesh, they disobeyed. And why do I mention this, leaving aside the worse things? For they killed with hot and savage boldness, being led henceforth to the utmost impiety. Thus Jerusalem, the slayer of the Lord, is justly sent away, and having been shown bereft of intimacy with God, has turned to every kind of evil, as if holding a self-invoked punishment upon its own head. And Emmanuel himself has spoken to her, saying thus: Jerusalem, Jerusalem, who kills the prophets and stones those sent to you, how many times have I wished to gather your children together, as a hen gathers her chicks under her wings, and you would not.","structure":"narrative","commentary":[{"unit":"term","kind":"term","basis":"text","lemma":"αἰχμάλωτος","severity":"info","text":"The term 'captive woman' likely refers to a biblical figure, possibly the woman in Deuteronomy 21:10-14, but Cyril uses it as a type for Jerusalem or the synagogue.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"scripture","kind":"scripture","basis":"text","lemma":"Ἐτροφοφόρησεν αὐτοὺς ἐν τῇ ἐρήμῳ","severity":"info","text":"Cyril cites the divine David, alluding to Psalm 78:24-25 LXX, which describes God feeding Israel in the desert with manna.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"scripture","kind":"scripture","basis":"text","lemma":"Ὡς ἀετὸς σκεπάσαι νοσσιὰν αὐτοῦ","severity":"info","text":"Cyril references Moses, likely echoing Deuteronomy 32:11 LXX, where God shelters Israel like an eagle its nest.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"background","kind":"background","basis":"text","lemma":"κυριοκτόνος Ἱερουσαλὴμ","severity":"info","text":"Cyril calls Jerusalem 'Lord-killer,' a common patristic epithet blaming the city for Christ's death, reflecting anti-Jewish polemic in early Christian exegesis.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"structure","kind":"structure","basis":"text","lemma":"Περὶ τῆς αἰχμαλώτου γυναικὸς","severity":"info","text":"This heading introduces a new section, likely a typological interpretation of a biblical law or narrative, as Cyril moves from the previous passage's baptismal theme.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"caution","kind":"caution","basis":"text","lemma":"Ἐξείλετο μὲν ἐξ οἴκου δουλείας","severity":"info","text":"The Greek text is grammatically sound, but the reference to 'house of slavery' may allude to Exodus or a specific tradition; the exact biblical source is not cited.","cites":[],"named_sources":[],"dropped_cites":[]}],"ambiguities":["The identity of the 'captive woman' is not explicitly stated; she may be a figure from Deuteronomy or a symbol for Israel or Jerusalem. The phrase 'shaved and with her nails torn out' is not directly explained in the passage."],"confidence":"high","notes":[]},{"i":613,"ref":"p613","source":"Ἰδοὺ ἀφίεται ὁ οἶκος ὑμῶν ἔρημος. Ὅτι γὰρ ἔμελλε τὴν οὕτω δεινὴν καὶ δύσοιστον ἀνατλῆναι δίκην ἡ τῶν Ἰουδαίων Συναγωγὴ κατεστυγημένη παρὰ Χριστοῦ, καὶ αὐτὸς ἡμῖν αἰνιγματωδῶς παραδείξειεν ἂν ὁ νόμος. Ἔχει γὰρ οὕτως· Ἐὰν δὲ ἐξέλθῃς εἰς πόλεμον ἐπὶ τοὺς ἐχθρούς σου, καὶ παραδῷ αὐτοὺς Κύριος ὁ Θεός σου εἰς τὰς χεῖράς σου, καὶ προνομεύσῃς τὴν προνομὴν αὐτῶν, καὶ ἴδῃς ἐν τῇ προνομῇ γυναῖκα καλὴν τῷ εἴδει, καὶ ἐπιθυμήσῃς αὐτῆς, καὶ λάβῃς αὐτὴν σεαυτῷ γυναῖκα· καὶ εἰσάξῃς αὐτὴν εἰς τὴν οἰκίαν σου ἔνδον, καὶ ξυρήσεις τὴν κεφαλὴν αὐτῆς, καὶ περιονυχιεῖς αὐτὴν, καὶ περιελεῖς τὰ ἱμάτια τῆς αἰχμαλωσίας αὐτῆς ἀπ’ αὐτῆς, καὶ καθιεῖται ἐν τῇ οἰκίᾳ σου, καὶ κλαύσεται τὸν πατέρα καὶ τὴν μητέρα μηνὸς ἡμέρας. Καὶ μετὰ ταῦτα εἰσελεύσῃ πρὸς αὐτὴν, καὶ συνοικισθήσῃ αὐτῇ, καὶ ἔσται σου γυνή. Καὶ ἔσται ἐὰν μὴ θέλῃς αὐτὴν, ἐξαποστελεῖς αὐτὴν ἐλευθέραν, καὶ πράσει οὐ πραθήσεται ἀργυρίου, οὐκ ἀθετήσεις αὐτὴν, διότι ἐταπείνωσας αὐτήν. Τὸ μὲν οὖν περιεργάσασθαι τῆς ἱστορίας τὸν λόγον, καὶ τέχνην ποιεῖσθαι θέλειν τῶν ἐν σκιαῖς βάσανον, εἰκαῖον οἶμαί που· δυσέφικτον γὰρ οὐδέν· ψιλὸς δὲ δὴ σφόδρα, καὶ σὺν ἱδρῶτι ληπτὸς τῶν τεθεσπισμένων ὁ νοῦς. Ἰτέον δὴ οὖν εἰς ἔρευναν τῶν πνευματικῶν.","english":"Behold, your house is left desolate. For that the Synagogue of the Jews, abhorred by Christ, was about to undergo such a terrible and unbearable punishment, the law itself would have indicated to us enigmatically. For it reads as follows: \"If you go out to war against your enemies, and the Lord your God delivers them into your hands, and you take their spoils, and you see among the spoils a woman fair in form, and you desire her, and take her as your wife, and bring her into your house within, and shave her head, and pare her nails, and remove from her the garments of her captivity, and she sits in your house, and weeps for her father and mother a month of days, and after this you go in to her, and cohabit with her, and she becomes your wife; and if you do not want her, you shall send her away free, and she shall not be sold for silver, nor shall you reject her, because you have humbled her.\" Now to examine the historical account in detail and to make a craft of testing things in shadows is, I think, vain; for nothing is hard to attain; but the meaning of the divinely spoken words is very obscure and to be grasped with effort. So we must proceed to the investigation of the spiritual matters.","structure":"narrative","commentary":[{"unit":"scripture","kind":"scripture","basis":"text","lemma":"Ἐὰν δὲ ἐξέλθῃς εἰς πόλεμον ἐπὶ τοὺς ἐχθρούς σου","severity":"info","text":"Cyril quotes a law on the captive woman, which is not found verbatim in the canonical Septuagint; it may derive from a variant or lost tradition of Deuteronomy 21:10–14.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"background","kind":"background","basis":"background","lemma":"Συναγωγὴ κατεστυγημένη παρὰ Χριστοῦ","severity":"info","text":"Cyril identifies the Synagogue as the object of Christ’s abhorrence, reflecting a common Alexandrian typology that contrasts the rejected Synagogue with the accepted Church.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"structure","kind":"structure","basis":"text","lemma":"Ἰτέον δὴ οὖν εἰς ἔρευναν τῶν πνευματικῶν","severity":"info","text":"This sentence marks a clear transition from literal exposition to spiritual allegory, a standard move in Cyril’s Glaphyra.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"term","kind":"term","basis":"glossary","lemma":"περιονυχιεῖς","severity":"info","text":"The verb περιονυχιεῖς (pare her nails) is rare; it denotes the trimming or removal of fingernails, part of the ritual purification of the captive woman.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"caution","kind":"caution","basis":"text","lemma":"ψιλὸς δὲ δὴ σφόδρα, καὶ σὺν ἱδρῶτι ληπτὸς","severity":"caution","text":"Cyril admits the literal sense is obscure and requires effort, which may reflect his awareness that the quoted law is non-canonical or textually problematic.","cites":[],"named_sources":[],"dropped_cites":[]}],"ambiguities":["The source of the law on the captive woman is uncertain; it does not match any known Septuagint passage exactly.","The phrase 'month of days' (μηνὸς ἡμέρας) is ambiguous: it could mean a full month or a specific period within a month."],"confidence":"high","notes":[]},{"i":614,"ref":"p614","source":"β. Τίς γὰρ ὅλως, ἢ πρὸς τίνας νοοῖτ’ ἂν γεγονὼς ὁ πόλεμος; καὶ τίς ἡ καλὴ τῷ εἴδει καὶ εὐπρεπεστάτη γυνή; τί δὲ δὴ αὖ τὸ ἀποψιλοῦσθαι μὲν αὐτὴν τῆς κεφαλῆς τὴν τρίχα; ἀπαλλάττεσθαι δὲ καὶ ὀνύχων, καὶ τῶν τῆς αἰχμαλωσίας ἐσθημάτων; Οὐκοῦν, καθάπερ ἤδη προεῖπον, οἷά τις αἰχμάλωτος ἐθήτευσεν Αἰγυπτίοις ἡ τῶν Ἰουδαίων Συναγωγή. Καθίκοντο μὲν γὰρ οἱ πατέρες εἰς Αἴγυπτον, λιμοῦ κατωθήσαντος, ἐν ἀρχαῖς. Ἐπειδὴ δὲ μακρὸς διϊππεύσας χρόνος, ἁδροὺς καὶ εὐτολμωτάτους, καὶ ἀριθμοῦ κρείττονας ἐπετέλει λοιπὸν, περιδεεῖς ἦσαν Αἰγύπτιοι, μὴ ἄρα τῷ πλήθει θαρσήσαντες καταστρατεύοιντο μὲν αὐτῶν, ὑπὸ χεῖρα δὲ ποιοῖντο τὴν σφῶν τοὺς πάλαι κεκρατηκότας. Ἐντεῦθεν ὁ Ἰσραὴλ τοῖς εἰς πλινθείαν ἱδρῶσιν οὐ μετρίως κατῃκίζετο. Πλὴν ἠλέει Θεός. Πεπολέμηκεν γὰρ, ὡς ἔφην, πλεονεκτοῦσιν οὐ φορητῶς τοῖς Αἰγυπτίων δεσμοῖς, ἐξείλετο καὶ νενίκηκεν. Εἶδεν ἐν τῇ προνομῇ τὴν δορύληπτον Ἱερουσαλὴμ, ἤτοι τὴν τῶν Ἰουδαίων πληθὺν τῷ τῆς πατρῴας εὐγενείας διαστίλβουσαν κάλλει· καλὴ γὰρ καὶ ἀξιάγαστος διὰ τοὺς πατέρας. Ἐπειδὴ δὲ τεθέαται καὶ ἐπεθύμησεν αὐτῆς, τουτέστιν, ἀξιέραστον ἐποιήσατο, μονονουχὶ δὲ καὶ συνοικῆσαι θελήσας, καὶ ἀγαθῶν σπουδασμάτων αὐτὴν ἀποδεῖξαι μητέρα, εἰσήγαγεν εἰς τὸν ἴδιον οἶκον. Καὶ τί δὴ τοῦτό ἐστιν; Ἔπηξεν ἐν τῇ ἐρήμῳ τὴν ἁγίαν σκηνὴν, ἵνα ταῖς κατὰ νόμον θυσίαις, καὶ ταῖς ἐν τύπῳ λατρείαις παιδαγωγουμένη, μανθάνῃ κατὰ βραχὺ τὸ Χριστοῦ μυστήριον. Παιδαγωγὸς γὰρ ὁ νόμος ἐπὶ Χριστὸν, ὡς γοῦν ὁ μακάριος ἔφη Παῦλος.","english":"For who at all, or to whom, could the war be understood to have occurred? And who is the woman beautiful in form and most comely? And what then is this, that her head is stripped of hair, and she is also deprived of nails and the garments of captivity? Therefore, as I have already said, the Synagogue of the Jews served the Egyptians like some captive. For the fathers went down into Egypt, driven by famine, in the beginning. But when a long time had passed, and they were now producing men who were robust, most courageous, and beyond number, the Egyptians became fearful, lest, emboldened by their multitude, they might make war against them and bring under their own hand those who had formerly held power. Hence Israel was not moderately afflicted by the toils of brick-making. Yet God had mercy. For He waged war, as I said, against the unendurably oppressive bonds of the Egyptians, delivered them, and prevailed. He saw in the spoil spear-won Jerusalem, that is, the multitude of the Jews, shining with the beauty of ancestral nobility; for she is beautiful and admirable because of the fathers. And since He beheld and desired her, that is, made her worthy of love, and all but wished to cohabit with her and make her the mother of good endeavors, He brought her into His own house. And what is this? He pitched the holy tent in the wilderness, so that, being educated by the sacrifices according to the law and the services in type, she might learn little by little the mystery of Christ. For the law is a tutor to Christ, as the blessed Paul said.","structure":"narrative","commentary":[{"unit":"sense","kind":"sense","basis":"text","lemma":"τίς ἡ καλὴ τῷ εἴδει καὶ εὐπρεπεστάτη γυνή","severity":"info","text":"Cyril identifies the beautiful woman as the Synagogue of the Jews, allegorically interpreting the captive woman from the preceding passage as the Jewish people in bondage.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"scripture","kind":"scripture","basis":"text","lemma":"εἰς Αἴγυπτον, λιμοῦ κατωθήσαντος","severity":"info","text":"Cyril alludes to the descent of Jacob's family into Egypt during famine (Genesis 42:1-5), a foundational narrative for the Exodus story.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"background","kind":"background","basis":"text","lemma":"πλινθείαν","severity":"info","text":"The reference to brick-making recalls the Israelites' forced labor in Egypt (Exodus 1:11-14), a key element in the oppression narrative that Cyril uses to typify Jewish suffering.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"reception","kind":"reception","basis":"text","lemma":"ὁ μακάριος … Παῦλος","severity":"info","text":"Cyril cites Paul as authority for the law as a tutor to Christ, likely referencing Galatians 3:24, where Paul calls the law a 'παιδαγωγὸς' leading to Christ.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"structure","kind":"structure","basis":"text","lemma":"Οὐκοῦν, καθάπερ ἤδη προεῖπον","severity":"info","text":"This phrase marks a resumptive transition, linking the current allegorical interpretation back to Cyril's earlier claim that the Synagogue served as a captive.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"term","kind":"term","basis":"glossary","lemma":"Συναγωγή","severity":"info","text":"Here 'Synagogue' personifies the Jewish people as a collective entity, a common patristic trope contrasting with 'Church' (Ἐκκλησία).","cites":[],"named_sources":[],"dropped_cites":[]}],"ambiguities":["The precise biblical passage underlying the allegory of the captive woman is not explicitly cited; it may be a conflation of Deuteronomy 21:10-14 and the narrative of the beautiful captive woman in the spoils of war."],"confidence":"high","notes":[]},{"i":615,"ref":"p615","source":"Εἰσοικισάμενος καὶ ἐξύρησε, καὶ ὀνύχων ἀπήλλαξε, καὶ τῶν τῆς αἰχμαλωσίας ἀμφίων. Κεφαλὴν μὲν οὖν, τὸ Γράμμα τὸ ἱερὸν κατείθισταί πως εἰς νοῦ ποιεῖσθαι δήλωσιν· τρίχας δὲ τὰς ἐν αὐτῇ τοῖς εἰς νοῦν παρεικάζει νοήμασιν. Οὐκοῦν ἡ ξύρησις τῶν τριχῶν τὴν ἐννοιῶν ἀπόθεσιν εὖ μάλα παραδηλοῖ· ὃ δὴ καὶ λελυτρωμένος ὁ ἀρχαῖος Ἰσραὴλ πληροῦν ἐπετάττετο, Θεοῦ λέγοντος ἐναργῶς διὰ τοῦ πανσόφου Μωσέως· Οὐκ ἔσονταί σοι θεοὶ ἕτεροι, πλὴν ἐμοῦ. Καὶ πάλιν· Οὐ ποιήσεις οὕτω Κυρίῳ τῷ Θεῷ σου. Τὰ γὰρ βδελύγματα ἃ Κύριος ἐμίσησεν, ἐποίησαν τοῖς θεοῖς αὐτῶν. Ἐν Αἰγύπτῳ μὲν γὰρ ποιούμενοι τὰς διατριβὰς, ἑτέρας εἶχον ἐννοίας, μυρίους εἶναι νομίζοντες τοὺς θεοὺς, καὶ τῇ κτίσει τὸ σέβας παρὰ τῷ Κτίστῃ ἀνάπτοντες· ξύλοις τε καὶ λίθοις ἀνατιθέντες τὴν δόξαν. Ἐπειδὴ δὲ κέκληνται διὰ Μωσέως εἰς ἐπίγνωσιν τοῦ Θεοῦ τοῦ κατὰ φύσιν ἀληθοῦς καὶ μόνου, πῶς ἔστιν ἀμφιβάλλειν ὅτι καὶ ἑτέρων αὐτοῖς ἐννοιῶν καινότητα πάντη τε καὶ πάντως εἰσεκόμισεν ὁ καιρός; Τοῦτο καὶ ἡμῖν ἐπείγεσθαι κατορθοῦν ὁ θεσπέσιος Παῦλος προστέταχε λέγων· Μὴ συσχηματίζεσθε τῷ αἰῶνι τούτῳ· ἀλλὰ μεταμορφοῦσθε τῇ ἀνακαινίσει τοῦ νοὸς ὑμῶν, εἰς τὸ δοκιμάζειν ὑμᾶς τί τὸ θέλημα τοῦ Θεοῦ τὸ ἀγαθὸν καὶ εὐάρεστον καὶ τέλειον. Τὸ μὲν οὖν ψιλοῦσθαι τὴν κεφαλὴν ταυτὶ δή που πάντως ὑπεμφήνειεν ἄν. Τὸ δὲ δὴ καὶ ὀνύχων ἀπαλλάττεσθαι μακρῶν, ῥύπου καὶ ἀκαθαρσίας ἀποβολὴν ἀπαινίττεται. Ῥιπῶσι γὰρ λίαν οἱ τῆς χρείας εὐμηκεστέρους τοὺς ὄνυχας ἔχειν, οὐκ οἶδ’ ὅπως ἠγαπηκότες.","english":"He took her in and shaved her, and removed her nails, and stripped her of the garments of captivity. Now, the head, the sacred text is somehow accustomed to signify the mind; and the hairs in it it likens to the thoughts in the mind. Therefore, the shaving of the hair quite clearly indicates the laying aside of notions; which indeed the ancient Israel, when redeemed, was commanded to fulfill, God speaking plainly through the all-wise Moses: \"You shall have no other gods besides me.\" And again: \"You shall not do thus to the Lord your God.\" For the abominations which the Lord hated, they did to their gods. For while they were sojourning in Egypt, they had other notions, thinking that there were countless gods, and attaching reverence to creation alongside the Creator, and ascribing glory to wood and stone. But since they were called through Moses to the knowledge of the God who is by nature true and alone, how can it be doubted that the time brought them a complete and total novelty of other thoughts? The blessed Paul has also commanded us to hasten to accomplish this, saying: \"Do not be conformed to this age, but be transformed by the renewal of your mind, so that you may discern what is the good, pleasing, and perfect will of God.\" Now, the stripping of the head would certainly indicate these things. And the removal of the long nails hints at the casting off of filth and impurity. For those who have nails longer than necessary for use are very filthy, having somehow loved this.","structure":"narrative","commentary":[{"unit":"sense","kind":"sense","basis":"text","lemma":"Εἰσοικισάμενος καὶ ἐξύρησε, καὶ ὀνύχων ἀπήλλαξε, καὶ τῶν τῆς αἰχμαλωσίας ἀμφίων","severity":"info","text":"Cyril interprets the shaving, nail removal, and stripping as allegories for Israel's rejection of Egyptian polytheism and purification after the Exodus.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"term","kind":"term","basis":"text","lemma":"τρίχας","severity":"info","text":"Cyril reads 'hairs' (τρίχας) as a symbol for thoughts (νοήματα), following a hermeneutic where the head signifies the mind and hair its ideas.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"scripture","kind":"scripture","basis":"text","lemma":"Οὐκ ἔσονταί σοι θεοὶ ἕτεροι, πλὴν ἐμοῦ","severity":"info","text":"Cyril cites a Mosaic command (Exod 20:3 LXX) to reject other gods, linking it to Israel's redemption from Egyptian idolatry.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"scripture","kind":"scripture","basis":"text","lemma":"Μὴ συσχηματίζεσθε τῷ αἰῶνι τούτῳ· ἀλλὰ μεταμορφοῦσθε τῇ ἀνακαινίσει τοῦ νοὸς ὑμῶν","severity":"info","text":"Cyril quotes Paul (cf. Rom 12:2; 2 Cor 4:6?) to urge transformation of mind, paralleling Israel's renewal after Egypt.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"background","kind":"background","basis":"text","lemma":"Αἰγύπτῳ","severity":"info","text":"Cyril contrasts Egyptian polytheism (worship of wood, stone, and creation) with Mosaic monotheism, a common patristic trope.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"reception","kind":"reception","basis":"text","lemma":"Παῦλος","severity":"info","text":"Cyril invokes Paul as an authority for spiritual renewal, showing how Pauline paraenesis is read into the Exodus narrative.","cites":[],"named_sources":[],"dropped_cites":[]}],"ambiguities":["The Greek text is clear; no significant ambiguities in the passage."],"confidence":"high","notes":[]},{"i":616,"ref":"p616","source":"Ἀποφοιτᾷν ἔδει τὸν Ἰσραὴλ, τῆς πρὸς Θεὸν οἰκειότητος ἠξιωμένον, οὐκ ἂν ἐνδοιάσειέ τις, ἀνακεκραγότος τοῦ νόμου σαφῶς· Οὐ φονεύσεις, οὐ μοιχεύσεις, οὐ ψευδομαρτυρήσεις κατὰ τοῦ πλησίον σου μαρτυρίαν ψευδῆ· καὶ ὅσα τούτοις συνήρμοσται. Τὰ δὲ τῆς αἰχμαλωσίας ἱμάτια, φαίην ἂν ἔγωγε τῆς δουλείας τὸ σχῆμα, καὶ τῆς ἐν φαυλότητι πολιτείας ἀναγράφειν τοὺς τύπους. Ὑπενηλλαγμένη μὲν γὰρ τοῖς τοῦ διαβόλου θελήμασι, καὶ ταῖς ἐκείνου πλεονεξίαις ὑποφέρουσα τὸν αὐχένα, ἄμφιον ὥσπερ τι διεῤῥωγὸς καὶ ῥυπῶν τὴν φιλοσαρκίαν ἐδέχετο. Ἐπειδὴ δὲ λελύτρωτο νόμῳ, καὶ τὰ ἀμείνω κατεπαιδεύετο φρονεῖν τε καὶ δρᾷν, τῆς ἀρχαίας φαυλότητος ἀπεδύσατο τὰ ἐγκλήματα, καὶ οἷά τινα χιτῶνα λαμπρὸν τὴν διὰ νόμου παίδευσιν ἑαυτῷ περιθεὶς διετέλει λοιπόν. Καὶ τοῦτο, οἶμαι, ἔστιν, ὃ δὴ καὶ ἡμᾶς αὐτοὺς ἀναπείθει δρᾷν ὁ θεσπέσιος Παῦλος, λέγων οὕτως· Ἀπεκδυσάμενοι τὸν παλαιὸν ἄνθρωπον σὺν ταῖς πράξεσιν αὐτοῦ, καὶ ἐνδυσάμενοι τὸν νέον τὸν ἀνακαινούμενον κατ’ εἰκόνα τοῦ κτίσαντος αὐτόν. Ἀπαμφιεννύμεθα δὲ καὶ ἐν τῷ ἁγίῳ βαπτίσματι, μονονουχὶ παραῤῥίπτοντες τῷ Σατανᾷ τὰ τῆς αἰχμαλωσίας ἱμάτια. Οὕτω τε λοιπὸν αὐτὸν ἐνδυσάμενοι τὸν Ἐμμανουὴλ ἀνατίθεμεν τῷ Θεῷ καὶ Πατρὶ τὰ χαριστήρια λέγοντες· Ἀγαλλιάσθω ἡ ψυχή μου ἐπὶ τῷ Κυρίῳ· ἐνέδυσε γάρ με ἱμάτιον σωτηρίου, καὶ χιτῶνα εὐφροσύνης. Ἔφη δὲ πάλιν νομοθέτης ὣν ὁ Παῦλος· Ἐνδύσασθε τὸν Κύριον ἡμῶν Ἰησοῦν Χριστὸν, καὶ τῆς σαρκὸς πρόνοιαν μὴ ποιεῖσθε εἰς ἐπιθυμίαν. Ὁρᾷς ὅπως ἀπαμφιεννύμενοι τὰ σαρκὸς ὡς αἰχμαλωσίας ἱμάτια λαμπρῷ καὶ θείῳ περιβλήματι κεχρήμεθα τῷ Χριστῷ.","english":"Israel, having been deemed worthy of intimacy with God, had to depart—no one would doubt this—with the law clearly proclaiming: You shall not kill, you shall not commit adultery, you shall not bear false witness against your neighbor, and all that is joined to these. As for the garments of captivity, I would say they inscribe the patterns of the form of slavery and of life in baseness. For, subjugated to the devil's wills and bowing the neck to his rapacities, she received, as if a torn and filthy garment, the love of the flesh. But since she had been ransomed by the law and was being taught to think and act in better ways, she stripped off the charges of her former baseness and, as if putting on a bright tunic, she continued thereafter to wear the discipline of the law around herself. And this, I think, is what the divine Paul also persuades us to do, speaking thus: Having put off the old man with his deeds, and having put on the new man who is renewed according to the image of his creator. And we also strip ourselves in holy baptism, virtually casting off to Satan the garments of captivity. Thus, having put on Emmanuel himself, we offer thanks to God the Father, saying: Let my soul rejoice in the Lord, for he has clothed me with a garment of salvation and a tunic of gladness. And Paul, being a lawgiver, said again: Put on our Lord Jesus Christ, and take no thought for the flesh toward desire. Do you see how, stripping off the garments of the flesh as those of captivity, we use Christ as a bright and divine covering?","structure":"narrative","commentary":[{"unit":"scripture","kind":"scripture","basis":"text","lemma":"Οὐ φονεύσεις, οὐ μοιχεύσεις, οὐ ψευδομαρτυρήσεις","severity":"info","text":"Cyril cites a decalogue-like prohibition list, likely echoing Exodus 20:13-16 or Deuteronomy 5:17-20, though not verbatim from the LXX.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"scripture","kind":"scripture","basis":"text","lemma":"Ἀπεκδυσάμενοι τὸν παλαιὸν ἄνθρωπον","severity":"info","text":"Cyril quotes Paul, Colossians 3:9-10, on putting off the old man and putting on the new, a key Pauline metaphor for moral renewal.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"scripture","kind":"scripture","basis":"text","lemma":"Ἀγαλλιάσθω ἡ ψυχή μου ἐπὶ τῷ Κυρίῳ· ἐνέδυσε γάρ με ἱμάτιον σωτηρίου","severity":"info","text":"Cyril adapts Psalm 30(31):4-5 LXX, where the psalmist rejoices in God's garment of salvation, here applied to Christ.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"scripture","kind":"scripture","basis":"text","lemma":"Ἐνδύσασθε τὸν Κύριον ἡμῶν Ἰησοῦν Χριστὸν","severity":"info","text":"Cyril attributes to Paul a command to 'put on Christ,' not found verbatim in the Pauline corpus; it may be a paraphrase of Romans 13:14 or Galatians 3:27.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"background","kind":"background","basis":"text","lemma":"ἀπαμφιεννύμεθα ... ἐν τῷ ἁγίῳ βαπτίσματι","severity":"info","text":"Cyril links the stripping of garments in baptism to the renunciation of Satan, reflecting early Christian baptismal practice of disrobing and anointing.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"reception","kind":"reception","basis":"text","lemma":"Ὁρᾷς","severity":"info","text":"Cyril's direct address ('Do you see?') is a homiletic device common in his exegesis, engaging the reader in the allegorical interpretation of clothing as Christ.","cites":[],"named_sources":[],"dropped_cites":[]}],"ambiguities":["The exact biblical source for the decalogue-like list is not specified; Cyril may be paraphrasing rather than quoting a single passage.","The Pauline command 'Put on our Lord Jesus Christ' is not a direct quotation from the New Testament; its source is uncertain."],"confidence":"high","notes":[]},{"i":617,"ref":"p617","source":"Αὐτὸς γάρ ἐστιν ὁ τῆς εὐφροσύνης χιτὼν, καὶ τὸ τῆς σωτηρίας ἱμάτιον. Κατεψιλωμένη δὴ οὖν τὴν τρίχα, καὶ περιῃρημένη, φησὶν, ὄνυχάς τε τοὺς ῥυποῦντας καὶ μακροὺς, καὶ τὰ τῆς αἰχμαλωσίας ἐσθήματα, τότε δὴ, τότε τὸ σὸν οἰκήσει δωμάτιον, καὶ εἰσοικισθήσεται μὲν ὡς ἐν τάξει τῆς γεγαμημένης. Πλὴν κλαύσεται τὸν πατέρα καὶ τὴν μητέρα μηνὸς ἡμέρας, τουτέστι, τῶν οἴκοι διαμεμνήσεται. Καὶ μετὰ τοῦτο εἰσελεύσῃ πρὸς αὐτὴν, καὶ ἔσται σου γυνή. Δεῖν γὰρ οἶμαι τοὺς εἰς οἰκειότητα κεκλημένους τὴν ὡς πρὸς Θεὸν, ἀτόπων μὲν ἐννοιῶν καὶ εἰκαίων ἐνθυμημάτων τῶν ἐπί γε τῷ πλημμελεῖσθαί φημι καὶ ῥύπου παντὸς τὸν νοῦν ἀπαλλάττοντας, καὶ ὡς ὁ θεσπέσιος γράφει Παῦλος, τὸν παλαιὸν ἄνθρωπον τὸν φθειρόμενον κατὰ τὰς ἐπιθυμίας τῆς ἀπάτης, προσεδρεύειν ἀπερισπάστως τῷ τετηρηκότι, καὶ εἰς οἰκειότητα τὴν πατρικὴν παραδεξαμένῳ Θεῷ. τὸ γὰρ προσεδρεύειν ἀπερισπάστως παραδηλώσειεν ἂν, οἶμαί που, τὸ καθίσαι ἐν τῇ οἰκίᾳ σου. Καὶ γοῦν ὁ μακάριος Δαβὶδ, ἄριστόν τε καὶ ὀνησιφόρον ἀληθῶς τὸ χρῆμα εἰδώς· Μίαν ᾐτησάμην, φησὶ, παρὰ Κυρίου, ταύτην ἐκζητήσω, τὸ κατοικεῖν με ἐν οἴκῳ Κυρίου πάσας τὰς ἡμέρας τῆς ζωῆς μου· τοῦ θεωρεῖν με τὴν τερπνότητα Κυρίου, καὶ ἐπισκήπτεσθαι τὸν ναὸν τὸν ἅγιον αὐτοῦ. Σημεῖον δ’ ἂν γένοιτο καὶ μάλα σαφὲς, τοῦ καὶ ἐρηρεῖσθαι τὸν νοῦν, ἀναπεπλῆσθαί τε καὶ ἀγάπης τῆς εἰς Θεὸν, τὸ δεῖν οἴεσθαι καὶ τοῦτο διὰ παντὸς ταῖς θείαις αὐλαῖς ἐμφιλοχωρεῖν. Πλὴν οὐκ ἠγνόησε τῆς ἀνθρώπου διανοίας τὸ μέτρον ὁ Δημιουργός. Πῶς γὰρ ἢ πόθεν; Εἴπερ ἐστὶν ἀληθὴς ὁ λέγων, ὅτι Αὐτὸς ἔγνω τὸ πλάσμα ἡμῶν.","english":"For it is the tunic of gladness and the garment of salvation. Having stripped the hair, he says, and removed the nails that are dirty and long, and the garments of captivity, then, yes then, it will inhabit your chamber and will be installed as in the order of a married woman. Yet it will mourn its father and mother for a month of days, that is, it will remember those at home. And after this you will go in to her, and she will be your wife. For I think it necessary that those called to intimacy with God, freeing the mind from inappropriate notions and vain thoughts—I mean those that pertain to transgression and all filth—and, as the divine Paul writes, the old man that is corrupted by the desires of deceit, should attend undistractedly to the one who has preserved and received them into paternal intimacy. For attending undistractedly would, I think, somehow signify sitting in your house. And indeed the blessed David, knowing the matter to be excellent and truly beneficial, says: I asked one thing of the Lord, this I will seek out, that I dwell in the house of the Lord all the days of my life, to behold the delight of the Lord and to gaze upon his holy temple. And it would be a very clear sign that the mind is fixed and filled with love for God, to think it necessary to constantly linger in the divine courts. Yet the Creator was not ignorant of the measure of the human mind. For how or whence could he be, if the one who says that He himself knew our formation is true?","structure":"narrative","commentary":[{"unit":"scripture","kind":"scripture","basis":"text","lemma":"τὸν παλαιὸν ἄνθρωπον τὸν φθειρόμενον κατὰ τὰς ἐπιθυμίας τῆς ἀπάτης","severity":"info","text":"Cyril alludes to Paul's language of the 'old man' corrupted by deceitful desires, echoing Col 3:9 or Rom 6:6, though not a direct quotation.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"scripture","kind":"scripture","basis":"text","lemma":"Μίαν ᾐτησάμην, φησὶ, παρὰ Κυρίου, ταύτην ἐκζητήσω, τὸ κατοικεῖν με ἐν οἴκῳ Κυρίου","severity":"info","text":"Cyril attributes to David a prayer to dwell in the Lord's house; this is not a canonical Psalm verse but a paraphrase or apocryphal tradition.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"background","kind":"background","basis":"text","lemma":"τῆς αἰχμαλωσίας ἐσθήματα","severity":"info","text":"The 'garments of captivity' refer to the ritual stripping of a captive woman before marriage, a legal metaphor for purification from sin in Cyril's typology.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"term","kind":"term","basis":"text","lemma":"κατεψιλωμένη","severity":"info","text":"The verb 'stripped' (καταψιλόω) implies shaving or plucking hair, part of the purification ritual for a captive bride, used allegorically for mental cleansing.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"reception","kind":"reception","basis":"text","lemma":"Αὐτὸς γάρ ἐστιν ὁ τῆς εὐφροσύνης χιτὼν","severity":"info","text":"Cyril's identification of the 'tunic of gladness' with salvation reflects a Christological reading of the priestly vestments, common in Alexandrian exegesis.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"caution","kind":"caution","basis":"text","lemma":"κλαύσεται τὸν πατέρα καὶ τὴν μητέρα μηνὸς ἡμέρας","severity":"caution","text":"The mourning period of a month for parents is not a known biblical law; Cyril may be drawing on Jewish or local custom, but the source is unclear.","cites":[],"named_sources":[],"dropped_cites":[]}],"ambiguities":["The identity of the 'captive woman' is ambiguous: Cyril treats her as an allegory for the soul, but the legal context of a war captive bride is not fully explained.","The phrase 'μηνὸς ἡμέρας' could mean 'for a month of days' or 'on the day of the month'; the translation opts for the former, but the Greek is ambiguous."],"confidence":"high","notes":[]},{"i":618,"ref":"p618","source":"Ἀποφοιτῶντες μὲν γὰρ τῆς ἐν κόσμῳ ζωῆς, καὶ τῶν τῆς φιλοσαρκίας παθῶν τὸν νοῦν ὑπεξάγοντες, οὐκ εἰσάπαν ἀνεγκλήτως τοῦτο ποιεῖν εἰθίσμεθα. Ἀσθενοῦμεν δέ πως ἐν ἀρχαῖς, καὶ ὑποφέρεται μὲν ὁ νοῦς ταῖς εἰς τὸ φαῦλον ἡδοναῖς. Διολισθήσει δ’ ἂν εὐκόλως τῶν ἐν κόσμῳ περισπασμῶν εἰς ἀνάμνησιν· μονονουχὶ δὲ καὶ τὴν πρὸς αὐτὸν οἰκειότητα πολὺ δὴ λίαν ἀσπάζεται· κἂν εἰ κατάγχοι τυχὸν ὁ νόμος, καὶ ἀνόπιν ὥσπερ ἀνασυράζοι Θεὸς εἰς προφερεστέραν ἡμᾶς καὶ ἀσυγκρίτως ἀμείνω μετακομίζων ζωήν. Ἐπειδὴ γάρ ἐστιν ἀνάντης ἡ ἀρετὴ, λειοτάτη δὲ ὥσπερ ἡ εἰς τὸ φαῦλον ἡμᾶς ἀποφέρουσα τρίβος, ταύτῃ τοι τὸ πονεῖν διωθούμενοι, τὴν ἑτέραν ἴμεν εὐκόλως. Τί τοίνυν φησὶν ὁ νόμος; Κλαύσεται τὸν πατέρα καὶ τὴν μητέρα μηνὸς ἡμέρας· τουτέστιν, οὐκ εὐθὺς ἀσπαστὸν ποιήσεται τὸ τὴν σὴν ἑστίαν οἰκεῖν· διαμέμνηται δὲ τῶν οἴκοι βραχύ. Συμβαίνει δὲ τοῦτο τοῖς ἐμπίπτουσιν εἰς αἰχμαλωσίαν οἳ κἂν εἰ γένοιντο τυχὸν παρὰ τοῖς ἔχουσιν ἐν τιμῇ, κἂν εἰ παρακέοιτό πως αὐτοῖς τὸ τρυφᾷν ἀφθόνως, ἀλλ’ οὖν οἴκου καὶ γεγενηκότων πόλεώς τε τῆς σφῶν, ἐφίενται πάλιν καὶ οὐδὲν ἧττόν εἰσι τῶν ἰδίων μνήμονες, καὶ δακρυῤῥοοῦσιν ἔσθ’ ὅτε, πόνου καὶ ἀνίας τὸν οἰκεῖον ἀναπιμπλάντος νοῦν, ὅτι τῆς ἐνεγκούσης ἐστέρηνται. Τοῦτο συνέβη παθεῖν ταῖς Ἰουδαίων ἀγέλαις. Λελύτρωνται μὲν γὰρ ἐξ Αἰγύπτου καὶ πικρᾶς δουλείας ἐξῃρημένοι, κέκληνται παρὰ Θεοῦ πρὸς τὴν ἄνωθεν αὐτοῖς καὶ ἐκ πατέρων ἐλευθερίαν, ἀλλ’ ἦσαν καὶ οὕτω τῶν ἐν Αἰγύπτῳ μνήμονες· καὶ ἔκλαιον λέγοντες· Ὄφελον ἀπεθάνομεν πληγέντες ὑπὸ Κυρίου ἐν γῇ Αἰγύπτῳ.","english":"For when we depart from life in the world and withdraw the mind from the passions of love of the flesh, we are not accustomed to do this entirely without reproach. We are somehow weak in the beginnings, and the mind is carried away by pleasures toward what is base. It will easily slip into recollection of the distractions in the world; it almost even greatly embraces intimacy with it, even if the law should happen to constrain us and God, as if pulling us back, should transport us to a more excellent and incomparably better life. For since virtue is uphill, while the path that leads us to what is base is very smooth, we, shunning the effort, readily go the other way. What then does the law say? He will mourn for his father and his mother for a month of days; that is, he will not immediately make it welcome to dwell in your hearth; he remembers those at home for a short time. This happens to those who fall into captivity; even if they should happen to be held in honor by their captors, even if luxury should somehow lie abundantly before them, nevertheless they long again for home and their native city, and are no less mindful of their own, and sometimes shed tears, filling their own mind with pain and distress because they are deprived of the land that bore them. This is what happened to the flocks of the Jews. They were ransomed from Egypt and delivered from bitter slavery; they were called by God to the freedom that was theirs from above and from their fathers, but even so they were mindful of things in Egypt, and they wept, saying, \"Would that we had died, struck by the Lord in the land of Egypt.","structure":"narrative","commentary":[{"unit":"sense","kind":"sense","basis":"text","lemma":"Ἀποφοιτῶντες","severity":"info","text":"The participle 'Ἀποφοιτῶντες' (departing) introduces the theme of withdrawal from worldly life, a key ascetic motif in Cyril's allegorical reading of the law.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"scripture","kind":"scripture","basis":"text","lemma":"Κλαύσεται τὸν πατέρα καὶ τὴν μητέρα μηνὸς ἡμέρας","severity":"info","text":"Cyril paraphrases the law concerning a captive's mourning (cf. Deuteronomy 21:13 LXX), applying it allegorically to the soul's lingering attachment to the world.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"background","kind":"background","basis":"text","lemma":"τῶν Ἰουδαίων ἀγέλαις","severity":"info","text":"Cyril refers to the 'flocks of the Jews' as a collective image for the Israelites in Egypt, drawing on the Exodus narrative to illustrate the soul's captivity and reluctant liberation.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"parallel","kind":"parallel","basis":"text","lemma":"Ὄφελον ἀπεθάνομεν πληγέντες ὑπὸ Κυρίου ἐν γῇ Αἰγύπτῳ","severity":"info","text":"The lament 'Would that we had died, struck by the Lord in Egypt' echoes Numbers 14:2-3 LXX, where the Israelites express regret after leaving Egypt, a parallel Cyril uses to highlight spiritual nostalgia.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"structure","kind":"structure","basis":"text","lemma":"Τί τοίνυν φησὶν ὁ νόμος","severity":"info","text":"This rhetorical question marks a structural shift from general moral reflection to specific exegesis of the legal prescription, a common pattern in Cyril's Glaphyra.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"caution","kind":"caution","basis":"text","lemma":"ἀσυγκρίτως ἀμείνω","severity":"caution","text":"The phrase 'incomparably better' is a superlative that may reflect rhetorical hyperbole rather than a precise theological claim; Cyril's emphasis is on the qualitative superiority of the spiritual life.","cites":[],"named_sources":[],"dropped_cites":[]}],"ambiguities":["The Coptic text is not present; the Greek is the source. The phrase 'ἀσυγκρίτως ἀμείνω' could be read as either a moral or ontological superiority; Cyril likely intends both."],"confidence":"high","notes":[]},{"i":619,"ref":"p619","source":"Κατεπεφύοντο δὲ καὶ Μωσέως, λέγοντες· Ἵνα τί ἐξήγαγες ἡμᾶς, ἐν τῇ ἐρήμῳ ταύτῃ; Ὅτι τοίνυν ἀνάγκη τῆς ἐπαράτου φιλοσαρκίας, καὶ τῆς εἰς κόσμον ζωῆς ἀπαλλαττομένους, δυσαποσπάστως ἔχειν ἐν ἀρχαῖς, καὶ ζητεῖν ἔσθ’ ὅτε τὰ ἐν αὐτῷ, πλαγίως ἡμῖν ὑπεμφαίνει λέγων ὁ νομοθέτης, ὅτι Κλαύσεται τὸν πατέρα καὶ μητέρα μηνὸς ἡμέρας. Καὶ οὐ δὴ πού φαμεν ὅτι κλαίειν αὐτοὺς προστέταχε· συγχωρεῖ δὲ μᾶλλον, καὶ ἀσθενούντων ἀνέχεται. Καὶ ἀνίεσθαι δεῖν ἔφη τοῖς πεπονθόσι αὐτὸ τὰ ἐγκλήματα, διά τοι τὸ οὔπω κεκτῆσθαι τὸ τληπαθές. Καὶ γοῦν συγκεχώρηκε τοῦ πάθους κατὰ τὴν ἔρημον τῇ τῶν Ἰουδαίων Συναγωγῇ, καὶ οὐκ εἰς ἅπαν ὠλόθρευσε τοὺς ἡμαρτηκότας, εἰ καὶ ἠγανάκτει χρησίμως. Ὅτι γὰρ οὐκ ἀεὶ συγκεχώρηκεν ἀῤῥωστεῖν, καὶ τῆς ἀρχαίας ἡμᾶς οἰκειότητος, τῆς ἐν κόσμῳ φημὶ μνήμας εἰσδέχεσθαι, παρέδειξεν ἐναργῶς, χρόνους τῷ κλαίειν ἀπονέμων οὐ μακρούς· μηνὸς γὰρ ἡμέρας, τουτέστι καιροῦ περίοδον βραχεῖάν τινα καὶ συνεσταλμένην. Τοιοῦτόν τινα νοῦν, καὶ θεῖος ἡμῖν Μελῳδὸς εἰσκεκόμικεν εἰπὼν πρὸς τὴν ἐξ ἐθνῶν Ἐκκλησίαν· Ἄκουσον, θύγατερ, καὶ ἴδε, καὶ κλίνον τὸ οὖς σου, καὶ ἐπιλάθου τοῦ λαοῦ σου, καὶ οἴκου τοῦ πατρός σου· ὅτι ἐπιθυμήσει ὁ βασιλεὺς τοῦ κάλλους σου.— Κλαύσασα τοίνυν τὸν πατέρα, φησὶν, καὶ τὴν μητέρα μηνὸς ἡμέρας, ἔσται σου τότε γυνή. Ἀπαλλαττόμενοι γὰρ, ὡς ἔφην, τῆς ἐν κόσμῳ ζωῆς, τότε δὴ, τότε Θεῷ κολλώμεθα, καθ’ ἕνωσιν δηλονότι τὴν πνευματικήν. Ὁ γὰρ κολλώμενος τῷ Κυρίῳ, ἓν πνεῦμά ἐστιν. Ἀλλ’ ἔσται, φησὶν, Ἐὰν μὴ θέλῃς αὐτὴν, ἐξαποστελεῖς αὐτὴν ἐλευθέραν, καὶ πράσει οὐ πραθήσεται ἀργυρίου.","english":"They also rebuked Moses, saying, \"Why did you lead us out into this desert?\" Therefore, since it is necessary that those who are departing from the accursed love of the flesh and from life in the world are with difficulty torn away in the beginnings, and sometimes seek after the things in it, the lawgiver obliquely indicates this to us when he says, \"She shall weep for her father and mother for a month of days.\" And we do not say that he has commanded them to weep; rather, he permits it, and tolerates those who are weak. And he said that the charges ought to be remitted to those who have suffered this, because they have not yet acquired endurance. And indeed, he has permitted this passion in the desert to the Synagogue of the Jews, and he did not utterly destroy those who had sinned, even though he was usefully indignant. For that he has not always permitted us to be sickly and to admit memories of our former familiarity, that is, of life in the world, he has clearly demonstrated by assigning not long times for weeping: for a month of days, that is, some short and compressed period of time. Such a meaning the divine Psalmist has also brought in for us, saying to the Church from among the Gentiles, \"Listen, daughter, and see, and incline your ear, and forget your people and the house of your father; for the king will desire your beauty.\" — \"Having wept for your father,\" he says, \"and your mother for a month of days, then she will be your wife.\" For when we depart from life in the world, as I said, then indeed, then we are joined to God, that is, in spiritual union. For he who is joined to the Lord is one spirit. \"But,\" he says, \"if you do not wish her, you will send her away free, and she will not be sold for silver.","structure":"narrative","commentary":[{"unit":"scripture","kind":"scripture","basis":"text","lemma":"Κλαύσεται τὸν πατέρα καὶ μητέρα μηνὸς ἡμέρας","severity":"info","text":"Cyril alludes to Deut 21:13, which prescribes a month of mourning for a captive woman. He interprets it allegorically as a period of transition from worldly life.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"parallel","kind":"parallel","basis":"text","lemma":"θεῖος ἡμῖν Μελῳδὸς","severity":"info","text":"Cyril cites the 'divine Psalmist' (likely a reference to a psalm or a liturgical poet) addressing the Church from the Gentiles, echoing the Song of Songs or a similar nuptial allegory.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"term","kind":"term","basis":"glossary","lemma":"φιλοσαρκίας","severity":"info","text":"The term 'love of the flesh' (φιλοσαρκία) is a key ascetic concept in Cyril, denoting attachment to bodily desires that must be renounced for spiritual union with God.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"background","kind":"background","basis":"text","lemma":"Συναγωγῇ","severity":"info","text":"Cyril contrasts the 'Synagogue of the Jews' with the Church from the Gentiles, reflecting a typological reading where the Synagogue represents the old law and the Church the new covenant.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"structure","kind":"structure","basis":"text","lemma":"Κατεπεφύοντο","severity":"info","text":"The passage begins with a narrative cue ('they rebuked Moses'), linking to the previous passage's theme of withdrawal from worldly life, and develops through a series of allegorical interpretations.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"caution","kind":"caution","basis":"text","lemma":"Κλαύσεται","severity":"caution","text":"The Greek verb 'κλαύσεται' (she will weep) is ambiguous: Cyril insists it is a permission, not a command, but the legal context in Deuteronomy may imply obligation. His reading is concessive.","cites":[],"named_sources":[],"dropped_cites":[]}],"ambiguities":["The identity of the 'divine Psalmist' is not specified; it may refer to a psalmist or a liturgical poet, but the exact source is unclear.","The phrase 'μηνὸς ἡμέρας' (a month of days) is ambiguous: it could mean a full month or a shorter period; Cyril interprets it as a compressed time."],"confidence":"high","notes":[]},{"i":620,"ref":"p620","source":"Ὅτε γὰρ δεδυσσέβηκεν ἡ τῶν Ἰουδαίων Συναγωγὴ, καὶ αὐτῷ τὰς χεῖρας ἐπαφεῖσα Χριστῷ, ὅτι πεπαρῴνηκεν εἰς τὸν ἑαυτῆς Δεσπότην, τότε μεμίσηται, καὶ γέγονεν ἀνεθέλητος· μονονουχὶ δὲ καὶ τῆς θείας τε καὶ ἱερᾶς ἑστίας ἐξεπέμπετο. Πλὴν εἰς δουλείαν οὐ παραδέδοται, οὐδὲ οἷον πεπραμένη τῷ Σατανᾷ, τοῖς ἐκείνου θελήμασι παντελῶς ὑπενήνεκται· οὐ γὰρ λελάτρευκεν εἰδώλοις, καίτοι τῆς εἰς Χριστὸν οἰκειότητος ἀπολισθήσας ὁ Ἰσραήλ. Ἀπομεμένηκε δὲ τὸν ἕνα καὶ φύσει Θεὸν ὁμολογῶν τε καὶ προσκυνῶν, καὶ ἀγάπην τετήρηκε τὴν εἰς Μωσέα καὶ νόμον· οὐ γὰρ ἠθέτησεν αὐτὸν ὁ τῶν ὅλων Θεὸς, ὅτι τῆς πρὸς αὐτὸν οἰκειότητος ἠξιώθη ποτέ. Τοῦτο γὰρ ἡμᾶς διδάσκει λέγων· Οὐκ ἀθετήσεις αὐτὴν ὅτι ἐταπείνωσας αὐτήν. Ταπείνωσιν γὰρ ἐνταῦθά φησι τὴν διαπαρθένευσιν, ἤτοι τῆς πνευματικῆς συναφείας τὸν τρόπον, δῆλον δὲ ὅτι τῆς ἐν Χριστῷ· δι’ οὗ καὶ μεθ’ οὗ τῷ Θεῷ, καὶ Πατρὶ ἡ δόξα σὺν ἁγίῳ Πνεύματι, εἰς τοὺς αἰῶνας τῶν αἰώνων. Ἀμήν.","english":"For when the Synagogue of the Jews had committed impiety and laid hands upon Christ Himself, because it had outraged its own Master, then it was hated and became unwelcome; and it was all but expelled from the divine and sacred hearth. Yet it was not handed over to slavery, nor was it, as it were, sold to Satan, nor was it entirely subjected to his will; for Israel did not serve idols, even though it slipped away from its intimacy with Christ. But it remained confessing and worshipping the one and by nature true God, and it preserved its love for Moses and the law; for the God of all did not reject it, because it was once deemed worthy of intimacy with Him. For this is what He teaches us, saying, \"You shall not reject her because you have humbled her.\" For here he calls \"humiliation\" the deflowering, that is, the manner of spiritual union, clearly that in Christ; through whom and with whom glory is to God the Father, together with the Holy Spirit, unto the ages of ages. Amen.","structure":"narrative","commentary":[{"unit":"sense","kind":"sense","basis":"text","lemma":"","severity":"info","text":"Cyril interprets the humiliation of the Jewish Synagogue as a spiritual deflowering, not a rejection by God, preserving its dignity.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"term","kind":"term","basis":"text","lemma":"διαπαρθένευσιν","severity":"info","text":"The rare term διαπαρθένευσις (defloration) is used metaphorically for the spiritual union with Christ, implying a loss of virginity without total abandonment.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"scripture","kind":"scripture","basis":"text","lemma":"Οὐκ ἀθετήσεις αὐτὴν ὅτι ἐταπείνωσας αὐτήν","severity":"info","text":"Cyril cites a scriptural phrase, likely from Deuteronomy 21:14 (LXX), where a man must not reject a woman after humbling her, applied allegorically to Israel.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"background","kind":"background","basis":"text","lemma":"","severity":"info","text":"Cyril addresses Jewish-Christian relations in the 5th century, asserting Israel's continued monotheism and loyalty to the law despite rejecting Christ.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"structure","kind":"structure","basis":"text","lemma":"","severity":"info","text":"This passage concludes a larger argument on the Synagogue's fall and redemption, ending with a doxology that mirrors liturgical formulas.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"reception","kind":"reception","basis":"text","lemma":"","severity":"info","text":"Cyril's allegorical reading of the law as prefiguring Christian salvation was influential in later Byzantine exegesis, though controversial in modern scholarship.","cites":[],"named_sources":[],"dropped_cites":[]}],"ambiguities":["The exact scriptural source of the quotation is not explicitly identified by Cyril; it is likely from Deuteronomy 21:14 LXX, but the wording is adapted.","The term διαπαρθένευσις is rare and its precise connotation in this context (spiritual vs. physical) is debated."],"confidence":"high","notes":[]},{"i":621,"ref":"p621","source":"Περὶ τοῦ πολεμοῦντος πρὸς τοὺς ἐναντίους.\n\nἈναλάβετε ὅπλα καὶ ἀσπίδα, προσπεφώνηκέ τισιν ὁ προφήτης Ἡσαΐας. Παῦλός γε μὴν ὁ σοφώτατος· Ἐνδύσασθε, φησὶν, τὴν πανοπλίαν τοῦ Θεοῦ. Οἱ γὰρ Θεῷ γνώριμοι, καὶ ἀρετῆς ἐρασταὶ, καὶ ταῖς παγκάλαις ἐπιεικείαις σύντροφοι, καταστρατεύονται μὲν ὅτι μάλιστα γενικῶς ἁπάσης βεβήλου καὶ σαρκικῆς ἡδονῆς, ἀντεξάγουσι δὲ ὥσπερ ταῖς τοῦ διαβόλου δυστροπίαις, τὸ ἐρηρεισμένον ἐν πίστει, τὸ ἀκατάσειστον εἰς ὑπομονὴν, τὸ εἰς πόνους τληπαθὲς, καὶ τὸ πρόθυμον εἰς φιλεργίαν, τὴν ἐφ’ ἄπασι δηλονότι τοῖς τεθαυμασμένοις. Ἀλλ’ οὐκ ἂν, οἶμαι, τὶς εἰς τοῦτό ποτε πνευματικῆς εὐῤῥωστίας ἀφίκοιτο μέτρον, ὡς καὶ τὴν οὕτω περιφανῆ καὶ παντὸς ὑπέκεινα θαύματος δόξαν ἑλεῖν, εἰ μὴ Χριστὸν ἔχοι τὸν προασπίζοντα. Συναθλήσει δὲ πάντως, καὶ συνέσται προθύμως τοῖς τὰ αὐτοῦ φρονεῖν ᾑρημένοις, καὶ τὴν δι’ αὐτοῦ κάθαρσιν ἐκπεπλουτηκόσιν, αὔχημά τε ποιεῖσθαι μεμελητηκόσι τὸν ὀνειδισμὸν αὐτοῦ. Καὶ γοῦν ὁ θεσπέσιος Ψαλμῳδός· Ὁ κατοικῶν ἐν βοηθείᾳ τοῦ Ὑψίστου, ἐν σκέπῃ τοῦ Θεοῦ οὐρανοῦ αὐλισθήσεται. Ἐρεῖ τῷ Κυρίῳ· Ἀντιλήπτωρ μου εἶ, καὶ καταφυγή μου, ὁ Θεός μου, βοηθός μου, καὶ ἐλπιῶ ἐπ’ αὐτόν. Ὅτι αὐτὸς ῥύσεταί με ἐκ παγίδος θηρευτῶν, καὶ ἀπὸ λόγου ταραχώδους. Ἀμείνους γὰρ ὅτι τῶν πολεμίων ἐσόμεθα, διασώζοντος τοῦ Θεοῦ, πιστὸς ἔσται λέγων αὐτός· Ὅτι ἐπ’ ἐμὲ ἦλθε, καὶ ῥύσομαι αὐτόν. Κέκραξέ τε πρὸς μὲ, καὶ ἐπακούσομαι αὐτοῦ· μετ’ αὐτοῦ εἰμι ἐν θλίψει· ἐξελοῦμαι, καὶ δοξάσω αὐτόν. Ἀλλ’ ὅρα τὸ χρῆμα, καὶ δι’ αὐτοῦ γραφόμενον τοῦ πανσόφου Μωσέως. Ἔφη γάρ·","english":"Take up arms and shield, the prophet Isaiah has said to some. And the most wise Paul says: Put on the full armor of God. For those who are known to God, lovers of virtue, and reared in the noble graces of gentleness, do indeed wage war in the most general way against all profane and fleshly pleasure, and they array against the perversities of the devil, as it were, the firmness rooted in faith, the unshakable endurance in patience, the perseverance in toils, and the zeal for industry, in all the things that are admired, of course. But no one, I think, would ever reach such a measure of spiritual vigor as to seize that so conspicuous glory, beyond every wonder, unless he had Christ as his protector. He will certainly join in the struggle and be eagerly present with those who have chosen to think his thoughts, who have obtained purification through him, and who have made it their boast to reproach him. And indeed the divine Psalmist says: He who dwells in the help of the Most High will lodge in the shelter of the God of heaven. He will say to the Lord: You are my supporter and my refuge, my God, my helper, and I will hope in him. For he will rescue me from the snare of hunters and from a word of confusion. For that we will be better than the enemies, with God preserving us, he himself will be faithful in saying: Because he came to me, and I will rescue him. And he has cried out to me, and I will hear him; I am with him in distress; I will deliver him and glorify him. But see the matter, also written by the all-wise Moses himself. For he said:","structure":"narrative","commentary":[{"unit":"scripture","kind":"scripture","basis":"text","lemma":"Ἀναλάβετε ὅπλα καὶ ἀσπίδα","severity":"info","text":"Cyril attributes this exhortation to Isaiah, but the exact phrase is not a direct quotation from the canonical book; it may be a paraphrase or a reference to a lost or apocryphal text.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"scripture","kind":"scripture","basis":"text","lemma":"Ἐνδύσασθε, φησὶν, τὴν πανοπλίαν τοῦ Θεοῦ","severity":"info","text":"Cyril cites Paul's exhortation to 'put on the full armor of God,' likely alluding to Ephesians 6:11 or a similar Pauline passage, though the exact wording is not verbatim from the New Testament.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"scripture","kind":"scripture","basis":"text","lemma":"Ὁ κατοικῶν ἐν βοηθείᾳ τοῦ Ὑψίστου...","severity":"info","text":"Cyril quotes the Psalmist, but the passage is not a direct citation from the Septuagint Psalms; it appears to be a composite or paraphrase, possibly from a liturgical or exegetical tradition.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"background","kind":"background","basis":"text","lemma":"Περὶ τοῦ πολεμοῦντος πρὸς τοὺς ἐναντίους","severity":"info","text":"This heading introduces a section on spiritual warfare, a common theme in early Christian ascetic and exegetical literature, drawing on military metaphors from the Old Testament and Paul.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"structure","kind":"structure","basis":"text","lemma":"Ἀλλ’ ὅρα τὸ χρῆμα, καὶ δι’ αὐτοῦ γραφόμενον τοῦ πανσόφου Μωσέως","severity":"info","text":"Cyril transitions from citing Isaiah, Paul, and the Psalmist to introducing a passage from Moses, indicating a typological or allegorical reading that connects the New Testament and Psalms to the Pentateuch.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"term","kind":"term","basis":"glossary","lemma":"πανοπλίαν","severity":"info","text":"The term 'panoplia' (full armor) is a key metaphor in early Christian paraenesis, denoting spiritual readiness and divine protection, as seen in Paul and later patristic writers.","cites":[],"named_sources":[],"dropped_cites":[]}],"ambiguities":["The exact scriptural sources for the Isaiah and Psalm quotations are uncertain; they may be paraphrases or from non-canonical traditions.","The phrase 'Ἐνδύσασθε...τὴν πανοπλίαν τοῦ Θεοῦ' is not a direct New Testament citation; its origin is unclear."],"confidence":"medium","notes":[]},{"i":622,"ref":"p622","source":"Ἐὰν δὲ ἐξέλθῃς παραβαλεῖν εἰς τὸν πόλεμον ἐπὶ τοὺς ἐχθρούς σου, καὶ φυλάξῃ ἀπὸ παντὸς πονηροῦ ῥήματος· ἐὰν ᾖ ἐν σοὶ ἄνθρωπος ὃς οὐκ ἔστι καθαρὸς ἐκ ῥύσεως αὐτοῦ νυκτὸς, καὶ ἐξελεύσεται ἔξω τῆς παρεμβολῆς, καὶ οὐκ εἰσελεύσει εἰς τὴν παρεμβολήν. Καὶ ἔσται τὸ πρὸς ἑσπέραν λούσεται τὸ σῶμα αὐτοῦ ἐν ὕδατι, καὶ δεδυκότος ἡλίου, εἰσελεύσεται εἰς τὴν παρεμβολήν. Καὶ τόπος ἔσται σοι ἔξω τῆς παρεμβολῆς· καὶ ἐξελεύσῃ ἐκεῖ ἔξω· καὶ πάσσαλος ἔσται σοι ἐπὶ ζώνης σου. Καὶ ἔσται ὅταν διακαθιζάνῃς ἔξω, καὶ ὀρύξεις ἐν αὐτῷ, καὶ ἀπαγαγὼν καλύψεις τὴν ἀσχημοσύνην σου ἐν αὐτῷ. Ὅτι Κύριος ὁ Θεός σου ἐμπεριπατεῖ ἐν τῇ παρεμβολῇ σου, ἐξελέσθαι σε, καὶ παραδοῦναι τὸν ἐχθρόν σου εἰς τὰς χεῖράς σου. Καὶ ἔσται ἡ παρεμβολή σου ἁγία, καὶ οὐκ ὀφθήσεται ἔν σοι ἀσχημοσύνη πράγματος, καὶ ἀποστρέψει ἀπὸ σοῦ. Ἀκούεις ὅτι τοὺς κατανεανιεύεσθαι τῶν ἐχθρῶν καὶ εὐδοκιμεῖν ἐθέλοντας, ἀπαλλάττεσθαι χρὴ παντὸς μολυσμοῦ; Ἡ πάλη γὰρ ἡμῶν, οὐ πρὸς αἷμα καὶ σάρκα, ἀλλὰ πρὸς τὰς ἀρχὰς, πρὸς τὰς ἐξουσίας, πρὸς τοὺς κοσμοκράτορας τοῦ σκότους, πρὸς τὰ πνευματικὰ τῆς πονηρίας ἐν τοῖς ἐπουρανίοις, αἳ τὸν ἀνθρώπινον ἀκριβῶς κατασκέπτονται βίον, καὶ τῆς ἑκάστου ζωῆς πολυπραγμονοῦσι τὸν τρόπον. Δεῖ δὴ οὖν ἀμώμητόν τε καὶ ἀνεπίληπτον ἡμᾶς ποιεῖσθαι τὴν πολιτείαν, ἵνα μὴ τοῖς παρ’ ἐκείνων ἐγκλήμασιν ὑποφέρηται. Καὶ γὰρ καὶ ἐχθρός ἐστι καὶ ἐκδικητὴς ὁ τῆς ἁμαρτίας πατήρ. Οἱ μὲν οὖν ἐν τῷδε τῷ κόσμῳ, νόμῳ πολέμου καὶ μάχης ἀνεγειρόμενοι τοῖς ἐχθροῖς, τὰς εἰς σῶμα πληγὰς ἤτοι δέχονται τυχὸν, ἤγουν ἑτέροις ἐπάγουσιν. Ἡμεῖς δὲ οὐχ οὕτω·","english":"If you go out to engage in battle against your enemies, you shall guard yourself from every evil word. If there is among you a man who is not clean from his nocturnal emission, he shall go outside the camp and shall not enter the camp. And when evening comes, he shall wash his body in water, and after sunset he shall enter the camp. And there shall be a place for you outside the camp; and you shall go out there; and there shall be a peg on your belt. And when you squat outside, you shall dig with it, and after relieving yourself you shall cover your shame with it. For the Lord your God walks about in your camp, to deliver you and to hand over your enemy into your hands. And your camp shall be holy, and no shameful thing shall be seen among you, and he will turn away from you. Do you hear that those who wish to act boldly against enemies and to be esteemed must be free from every defilement? For our struggle is not against blood and flesh, but against the principalities, against the powers, against the world-rulers of darkness, against the spiritual forces of evil in the heavenly places, which closely examine human life and scrutinize the manner of each person's life. Therefore we must make our conduct blameless and irreproachable, so that we may not be subject to accusations from them. For the father of sin is both enemy and avenger. Now those in this world, roused by the law of war and battle against their enemies, either receive bodily wounds, as it happens, or inflict them on others. But we are not so.","structure":"narrative","commentary":[{"unit":"scripture","kind":"scripture","basis":"text","lemma":"πρὸς τὰς ἀρχὰς, πρὸς τὰς ἐξουσίας, πρὸς τοὺς κοσμοκράτορας τοῦ σκότους, πρὸς τὰ πνευματικὰ τῆς πονηρίας ἐν τοῖς ἐπουρανίοις","severity":"info","text":"Cyril adapts Ephesians 6:12, substituting 'world-rulers of darkness' for the original 'world-rulers of this darkness' and expanding the list of adversaries.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"background","kind":"background","basis":"text","lemma":"πάσσαλος","severity":"info","text":"The 'peg on your belt' (πάσσαλος) refers to a digging implement for sanitary burial of excrement, prescribed in Deuteronomy 23:13-14 (LXX) to maintain camp purity.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"reception","kind":"reception","basis":"text","lemma":"ἡ πάλη γὰρ ἡμῶν, οὐ πρὸς αἷμα καὶ σάρκα","severity":"info","text":"Cyril allegorizes the military purity laws as spiritual combat against demonic powers, a common patristic reading that reframes Old Testament ritual as inner ascetic struggle.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"term","kind":"term","basis":"text","lemma":"ἀσχημοσύνη","severity":"info","text":"ἀσχημοσύνη (shameful thing) here denotes both the physical act of defecation and, allegorically, any moral impurity that would render a soldier unfit for holy war.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"structure","kind":"structure","basis":"text","lemma":"Ἐὰν δὲ ἐξέλθῃς ... Καὶ ἔσται ... Ἀκούεις","severity":"info","text":"Cyril moves from a paraphrase of Deuteronomy 23:10-15 (LXX) to a direct exhortation ('Do you hear...'), marking a shift from scriptural citation to moral application.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"caution","kind":"caution","basis":"text","lemma":"ἐκ ῥύσεως αὐτοῦ νυκτὸς","severity":"info","text":"The phrase 'not clean from his nocturnal emission' (ἐκ ῥύσεως αὐτοῦ νυκτὸς) is a euphemism for seminal emission; Cyril interprets it as any defilement requiring exclusion from the camp.","cites":[],"named_sources":[],"dropped_cites":[]}],"ambiguities":["The Coptic Vorlage for this passage is not extant; the Greek text is from the PTA edition. The precise boundaries of the Deuteronomy citation are unclear, as Cyril blends paraphrase with direct quotation."],"confidence":"high","notes":[]},{"i":623,"ref":"p623","source":"Τὰ γὰρ ὅπλα ἡμῶν οὐ σαρκικὰ, κατὰ τὸ γεγραμμένον. Οὐκοῦν οὐδὲ εἰς σάρκα πληττόμεθα, ἀλλ’ εἰς νοῦν καὶ καρδίαν εἰσδεχόμενοι τὰς ἐπιθυμίας, καὶ εἰς τὰ τῆς φιλοσαρκίας διαπίπτοντες πάθη. Χρὴ τοίνυν ἡμᾶς παντευχίαις ἐνηρμόσθαι ταῖς πνευματικαῖς, καὶ τῇ ἄνωθεν χάριτι περιφράττεσθαι, καὶ εἰς ὅσον οἷόν τε τὸν νοῦν ἔξω βέλους νοητοῦ ποιεῖσθαι παντός. Περιεσόμεθα γὰρ ὡδὶ τῶν ἀνθεστηκότων, καὶ πέρα παντὸς ἱέντες πάθους, ἀδιαλώβητον τῷ Θεῷ τὸ τῆς ψυχῆς τηρήσομεν κάλλος. Ταύτῃ τοι φησὶν ὁ νόμος· Ἐὰν δὲ ἐξέλθῃς παρεμβαλεῖν εἰς πόλεμον ἐπὶ τοὺς ἐχθρούς σου, καὶ φυλάξῃ ἀπὸ παντὸς ῥήματος πονηροῦ, τουτέστιν, αἰτίας ἁπάσης ἀποτάτω ποίει σαυτὸν, μηδεὶς ἔσται κατὰ σοῦ λόγος ἀληθὴς ἐπ’ αἰσχίῳ τε καὶ διαβεβλημένῳ πράγματι, παραιτοῦ τὴν κατάῤῥησιν τὴν ἐφοτῳοῦν καὶ ἀργείτω κατὰ σοῦ πᾶν ῥῆμα πονηρόν. Ὅτι δὲ ἡμᾶς καὶ τῆς σαρκικῆς ἀκαθαρσίας ἀποφορτίζεσθαι χρὴ τὰ ἐγκλήματα, παρέδειξεν αἰνιγματωδῶς, τὸν ἐκ ῥύσεως αὐτοῦ μεμολυσμένον ἔξω μὲν ἰέναι τῆς παρεμβολῆς ἐπιτάττων ἀπολούεσθαι δεῖν ὕδατι πρὸς ἑσπέραν, ὑπονοστεῖν δὲ οὕτως οἴκοι τε λοιπὸν, καὶ εἰς αὐτὴν, εἰ βούλοιτο, τὴν παρεμβολήν. Εἶτα τί τὸ χρῆμα, καὶ τίς ἂν γένοιτο τῶν τοιούτων ὁ νοῦς, διειπεῖν πειράσομαι. Εἰ γὰρ γένοιτό τις ἀνθρώπινος μολυσμὸς βραχὺ πρὸς τὸ ἄναγκες τοῦ νοῦ διανενευκότος, καὶ ἀνέντος εἰσβολὴν ταῖς εἰς τὸ φαῦλον ἐπιθυμίαις, ὅσον μὲν ἧκεν εἰς τοῦτο τῆς τῶν ἁγίων πληθύος ἀπονοσφίζεσθαι δεῖν, δεδικαίωκεν ὁ Δεσπότης, καὶ τοῖς ἀκαθάρτοις τὸν καθαρὸν οὐκ ἐᾷ συναυλίζεσθαι.","english":"For our weapons are not fleshly, as it is written. Therefore we are not struck in the flesh, but we receive desires into our mind and heart, and fall into the passions of love of the flesh. So we must be equipped with spiritual armor, and be fortified by grace from above, and as far as possible keep our mind outside every mental dart. For in this way we will overcome those who oppose us, and, sending every passion far away, we will preserve the beauty of the soul unimpaired for God. With this in mind, the law says: \"If you go out to engage in battle against your enemies, and you guard yourself from every evil word,\" that is, keep yourself far from every cause, so that there will be no true word against you concerning a shameful and reproachful matter; avoid the slander that brings shame, and let every evil word be idle against you. And that we must also divest ourselves of the charges of fleshly uncleanness, he indicated enigmatically, ordering the one polluted by his own emission to go outside the camp and to wash with water toward evening, and then to return home and, if he wishes, even into the camp itself. Then I will try to explain what this matter is and what the meaning of such things might be. For if any human pollution occurs when the mind has slightly yielded to necessity and allowed entry to desires for evil, the Master has decreed that for this reason one must be separated from the multitude of the saints, and he does not allow the pure to associate with the impure.","structure":"narrative","commentary":[{"unit":"scripture","kind":"scripture","basis":"text","lemma":"Τὰ γὰρ ὅπλα ἡμῶν οὐ σαρκικὰ","severity":"info","text":"Cyril alludes to 2 Corinthians 10:3-4, where Paul speaks of spiritual weapons against fleshly ones.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"term","kind":"term","basis":"text","lemma":"παντευχίαις","severity":"info","text":"παντευχίαις (panoply) is a military metaphor for full spiritual armor, echoing Ephesians 6:11-17.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"background","kind":"background","basis":"text","lemma":"ἐκ ῥύσεως","severity":"info","text":"The reference to nocturnal emission (ἐκ ῥύσεως) reflects Levitical purity laws (Leviticus 15:16-18) and their allegorical interpretation in early Christian asceticism.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"structure","kind":"structure","basis":"text","lemma":"Εἶτα τί τὸ χρῆμα","severity":"info","text":"Cyril signals a transition from literal exposition to allegorical explanation, a common rhetorical move in his Glaphyra.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"reception","kind":"reception","basis":"text","lemma":"ὁ Δεσπότης","severity":"info","text":"Cyril refers to God as 'the Master' (ὁ Δεσπότης), a term frequent in his Christological writings, emphasizing divine authority over purity.","cites":[],"named_sources":[],"dropped_cites":[]}],"ambiguities":["The Greek text has minor orthographic variations (e.g., κατάῤῥησιν for κατάῤησιν) that do not affect the sense."],"confidence":"high","notes":[]},{"i":624,"ref":"p624","source":"Ἀφίησι γὰρ οὐδαμῶς ἀνεπίπληκτον ἐν ἡμῖν τὴν καταφθείρουσαν ἁμαρτίαν. Ἀλλ’ εὐρήσομεν ἐν Χριστῷ τὴν κάθαρσιν, ὕδατί τε διαγνιζόμενοι, κατά γέ φημι τὸ, Λούσασθε, καθαροὶ γίνεσθε. Τοῦτο δρῶντες τὸ πρὸς ἑσπέραν, τουτέστιν, ἐν ἐσχάτοις τοῦ αἰῶνος καιροῖς· ὃ δὴ καὶ πεπερασμένον κατίδοι τις ἂν ἐπὶ ταῖς τῶν ἁγίων ἀγέλαις. Οἱ γὰρ ταῖς ἐκτόποις φιλοσαρκίαις μεμολυσμένοι, οἱ τῆς τῶν ἁγίων πληθύος καὶ παρεμβολῆς ἔξω μένοντές ποτε, οἱ πόῤῥω που τῆς ἱερᾶς ἀγέλης, τὴν διὰ τοῦ ἁγίου βαπτίσματος πεπλουτηκότες κάθαρσιν, γεγόνασιν ἐγγὺς οἱ μακρὰν, κοινωνοὶ τῶν ἁγίων ἀποδεδειγμένοι, καὶ συμπολῖται λοιπὸν καὶ συμμέτοχοι τῆς ἐλπίδος, ἐν καιρῷ δηλονότι τῆς ἐπιδημίας τῆς οἱονεί πως ἐν ἑσπέρᾳ καὶ πρὸς αὐταῖς γενομένης ταῖς τοῦ παρόντος αἰῶνος δυσμαῖς. Δεῖν μὲν οὖν ἔφη, τοὺς τὴν ἐν Χριστῷ κάθαρσιν ἐμπορευομένους ἀποκρούεσθαι φιλεῖν τὰ ἐκ τῆς φιλοσαρκίας ἐγκλήματα. Ἀλλ’ ἔσται σοι, φησὶν, καὶ τόπος ἔξω τῆς παρεμβολῆς, καὶ ἐξελεύσῃ ἐκεῖ ἔξω, καὶ πάσσαλος ἔσται ἐπὶ τῆς ζώνης σου. Καὶ ἕσται ὅταν διακαθιζάνῃς ἔξω, καὶ ὀρύξεις ἐν αὐτῷ· καὶ ἐπαγαγὼν κατακαλύψεις τὴν ἀσχημοσύνην σου ἐν αὐτῷ. Ὅτι Κύριος ὁ Θεός σου ἐμπεριπατεῖ ἐν τῇ παρεμβολῇ σου, ἐξελέσθαι σε καὶ παραδοῦναι τὸν ἐχθρόν σου εἰς τὰς χεῖράς σου. Καὶ ἔσται ἡ παρεμβολή σου ἁγία, καὶ οὐκ ὀφθήσεται ἐν σοὶ ἀσχημοσύνη πράγματος. Παραιτεῖσθαι γὰρ ὅτι μάλιστα πᾶν εἶδος ἀκαθαρσίας πρέποι ἂν, ὡς ἔφην, τοὺς κατανδρίζεσθαι τῶν νοητῶν ἐπιθυμοῦντας ἐχθρῶν.","english":"It does not at all leave the corrupting sin unrebuked in us. But we shall find purification in Christ, being cleansed with water, according to the saying, \"Wash yourselves, become clean.\" Doing this toward evening, that is, in the last times of the age—which one might also see as bounded in the flocks of the saints. For those defiled by unnatural fleshly loves, those who once remained outside the multitude and camp of the saints, those far off from the sacred flock, having obtained purification through holy baptism, have become near who were far, shown to be sharers of the saints, and henceforth fellow citizens and partakers of hope, evidently at the time of the advent which occurred, as it were, in the evening and at the very setting of the present age. He said, then, that those who traffic in purification in Christ must repel the charges arising from fleshly love. But there will be for you, he says, a place outside the camp, and you shall go out there, and there shall be a peg on your belt. And it shall be when you squat outside, and you shall dig in it; and having brought it, you shall cover your shame in it. For the Lord your God walks about in your camp, to deliver you and hand over your enemy into your hands. And your camp shall be holy, and no shame of a thing shall be seen in you. For it would be fitting, as I said, for those desiring to contend against the intelligible enemies to renounce every form of impurity as much as possible.","structure":"narrative","commentary":[{"unit":"scripture","kind":"scripture","basis":"text","lemma":"Λούσασθε, καθαροὶ γίνεσθε","severity":"info","text":"Cyril quotes an Old Testament purification formula, likely from Levitical washings (cf. Lev 14:8-9). The phrase is not a direct citation of a single verse but a composite echo.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"term","kind":"term","basis":"text","lemma":"παρεμβολῆς","severity":"info","text":"παρεμβολῆς ('camp') is a key term in Cyril's typology, drawn from the military camp of Israel in the wilderness (cf. Num 5:1-4). It symbolizes the community of the saints in the present age.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"background","kind":"background","basis":"text","lemma":"ἐν ἑσπέρᾳ","severity":"info","text":"The phrase 'toward evening' (ἐν ἑσπέρᾳ) is interpreted eschatologically by Cyril as 'the last times of the age,' reflecting a common patristic typology of evening as the end of the world.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"structure","kind":"structure","basis":"text","lemma":"","severity":"info","text":"The passage moves from a general statement on purification in Christ to a specific ritual scenario (outside the camp, with a peg and digging), then returns to the moral exhortation against impurity. This chiastic structure frames the baptismal typology.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"reception","kind":"reception","basis":"text","lemma":"","severity":"info","text":"Cyril's allegorical reading of the camp and the peg as spiritual armor against fleshly desires was influential in later Byzantine monastic literature, where the 'peg on the belt' became a symbol of ascetic discipline.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"caution","kind":"caution","basis":"text","lemma":"πόῤῥω","severity":"caution","text":"The Greek text has a corrupt or variant form πόῤῥω (likely a scribal error for πόρρω 'far'). The English draft reads 'far off,' which is the intended sense, but the manuscript reading is uncertain.","cites":[],"named_sources":[],"dropped_cites":[]}],"ambiguities":["The phrase 'ἐν ἑσπέρᾳ' is ambiguous: it could mean 'in the evening' literally or 'at the end' eschatologically; Cyril takes the latter. The term 'πόῤῥω' is a textual crux, likely a corruption of πόρρω."],"confidence":"high","notes":[]},{"i":625,"ref":"p625","source":"Ἐπειδὴ δὲ πολλὰ πταίομεν ἅπαντες, καὶ νοσεῖ μὲν ἡ ἀνθρώπου φύσις τὸ εὐόλισθον εἰς τὸ πλημμελὲς, συνίησι δὲ οὐδεὶς παραπτώματα, κατὰ τὴν τοῦ Ψάλλοντος φωνήν· εἰ δὲ γένοιτο, φησὶ, μιᾷ τῶν ἐμφύτων καὶ ἐν ἡμῖν ἀκαθαρσιῶν μονονουχὶ περιθραύεσθαι, καὶ ἁλίσκεσθαί τι νενοσηκότας τῶν ἔξω νόμου καὶ ζωῆς ἁγιοπρεποῦς· ἐνοικεῖ γὰρ τοῖς μέλεσι τῆς σαρκὸς τῆς ἁμαρτίας ὁ νόμος, πρῶτον μὲν, μὴ ἐναργῶς καὶ ἀκρύπτως, μήτε μὴν ἐν ὄψει πολλῶν τὰ ἐκ τῆς ἀῤῥωστίας παρακείσθω πταίσματα· ἀλλ’ οἷον ἔξω καὶ λεληθότως, καὶ ὡς ἀνωτάτω τῆς παρεμβολῆς, εἶτα ταῖς ἐπανορθοσίαις τούτων καλυπτέσθω, φησί· Σοφοὶ γὰρ κρύψουσι τὰς ἑαυτῶν αἰσχύνας, κατὰ τὸ γεγραμμένον. Καταλήγοντες δὲ τῶν πλημμελημάτων, καὶ ταῖς εἰς τὸ ἄμεινον ῥοπαῖς ἀναστοιχειοῦντες τρόπον τινὰ τὸν νοῦν, εἰς τὸ δεῖν ἑλέσθαι τὸ ὠφελοῦν, ἐκ μέσου ποιούμεθα τῶν ἤδη προεπταισμένων τὸ ἀκαλλὲς, καὶ τὴν κάκοσμον ἁμαρτίαν ταῖς τῶν ἐφεξῆς εὐωδίαις νικήσαντες, εἰσελευσόμεθα πάλιν εἰς τὴν τῶν ἁγίων παρεμβολὴν, τουτέστιν, εἰς τὴν τῶν πρωτοτόκων Ἐκκλησίαν. Ἐν Χριστῷ δὲ καὶ τοῦτο διαπεραίνεται. Καὶ τίνα τρόπον; Εἰ λάβοιμεν τὸν ἑαυτῶν σταυρὸν, κατὰ τὴν αὐτοῦ φωνὴν, γοργῷ καὶ εὐζωνοτάτῳ κεχρημένοι φρονήματι. Τὸ γὰρ ἔχειν ἡμᾶς ἐπὶ τοῦ ζωστῆρος πάσσαλον, ἤγουν τὸ ξύλον, τοῦτο δή που τάχα πλαγίως ἡμῖν ὑπαινίττεται. Πνευματικὸς οὖν ὁ νόμος, καὶ τῶν νοητῶν τὴν ὑποτύπωσιν ποιεῖσθαι φιλεῖ τὰ σωματικά. Οὐ γάρ ἐσμεν ἐν ἀκαθαρσίαις, ἐν ὀφθαλμοῖς τοῦτο πεποιηκότος Θεοῦ, εἰς ἀφεδρῶνας ἱέντες, καὶ περιττωμάτων τῶν ἀπὸ γαστρὸς ἑαυτοὺς ἀπαλλάττοντες.","english":"Since we all often stumble, and human nature is prone to slipping into error, yet no one is aware of their transgressions, according to the words of the Psalmist: \"If it should happen,\" he says, that we are almost shattered by one of the innate impurities within us, and are caught having fallen ill from something outside the law and a holy life—for the law of sin dwells in the members of the flesh—first, let not the faults arising from weakness be placed openly and unconcealed, nor in the sight of many; but rather, as if outside and secretly, and as far as possible from the camp, let them be covered by corrections, he says. For the wise will hide their own shames, according to what is written. And when we cease from our transgressions, and by turning toward the better, in a way reconstitute the mind to choose what is beneficial, we remove from the midst the ugliness of what has already been transgressed, and having overcome the foul-smelling sin with the fragrances of what follows, we will enter again into the camp of the saints, that is, into the Church of the Firstborn. And this is accomplished in Christ. And in what manner? If we take up our own cross, according to his word, employing a swift and well-girded spirit. For having a peg on our belt, that is, the wood, this perhaps is hinted at obliquely to us. So the law is spiritual, and it loves to make a typification of intelligible things through bodily things. For we are not in impurities, with God having done this before our eyes, going to latrines and relieving ourselves of the excrements from the belly.","structure":"narrative","commentary":[{"unit":"scripture","kind":"scripture","basis":"text","lemma":"κατὰ τὴν τοῦ Ψάλλοντος φωνήν","severity":"info","text":"Cyril refers to the Psalmist, likely alluding to Psalm 18:13 (LXX) or a similar penitential verse, though the exact phrase is not a direct quotation.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"scripture","kind":"scripture","basis":"text","lemma":"Σοφοὶ γὰρ κρύψουσι τὰς ἑαυτῶν αἰσχύνας","severity":"info","text":"This phrase echoes Proverbs 12:16 (LXX) or a similar wisdom saying, though the wording is adapted; Cyril uses it to support concealment of faults.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"term","kind":"term","basis":"text","lemma":"παρεμβολὴν","severity":"info","text":"Cyril uses παρεμβολή (camp) to denote the community of saints, later identified as the Church of the Firstborn, a typological term for the elect.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"term","kind":"term","basis":"text","lemma":"πρωτοτόκων Ἐκκλησίαν","severity":"info","text":"The phrase 'Church of the Firstborn' is a distinctive Cyrillian term for the primordial or ideal church, linked to Christ as prototokos.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"background","kind":"background","basis":"text","lemma":"τὸν ἑαυτῶν σταυρὸν","severity":"info","text":"Cyril interprets 'taking up one's cross' as a spiritual discipline, likely drawing on Matthew 16:24, but applies it to ascetic self-denial rather than martyrdom.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"structure","kind":"structure","basis":"text","lemma":"Πνευματικὸς οὖν ὁ νόμος","severity":"info","text":"This sentence marks a hermeneutical principle: the law is spiritual and uses bodily actions to typify intelligible realities, a key move in Cyril's allegorical method.","cites":[],"named_sources":[],"dropped_cites":[]}],"ambiguities":["The phrase 'τὸν ἑαυτῶν σταυρὸν' could refer to literal cross-bearing or metaphorical asceticism; Cyril's context suggests the latter.","The reference to 'peg on the belt' (πάσσαλον) is obscure; it may allude to a specific ritual or military practice, but the exact referent is unclear."],"confidence":"high","notes":[]},{"i":626,"ref":"p626","source":"Ἀλλ’ ὡς ἔφην ἀρτίως, τύποι καὶ εἰκόνες τῶν νοητῶν εἶεν ἂν καὶ τὰ ἐν αἰσθήσει κείμενα. Δεῖ δὴ οὖν ἡμᾶς καταχωννύειν τὰς ἀκαθαρσίας· ὅτι Κύριος ὁ Θεὸς περιπατεῖ ἐν τῇ παρεμβολῇ. Ἐνοικεῖ γὰρ ἐν ἡμῖν καὶ ἐμπεριπατεῖ Χριστός· κἂν ἄσχημον ἴδῃ πρᾶγμα καὶ ἀκαλλὲς ἐν ἡμῖν, ἐπανίσταται παραχρῆμα, Ἅγιον γὰρ Πνεῦμα σοφίας φεύξεται δόλον, κατὰ τὸ γεγραμμένον, καὶ ἀπαναστήσεται ἀπὸ λογισμῶν ἀσυνέτων. Εἰ δὲ εὑρίσκει καθαροὺς καὶ διεσμηγμένους, καὶ παθῶν ἀμείνους καὶ μολυσμῶν, ἐνοικήσει προθύμως, καὶ ἐκ χειρὸς ἐχθρῶν ἀπαλλάξει. Τοιγάρτοι φησίν· Ἅγιοι ἔσεσθε, ὅτι ἐγὼ ἅγιος. Καὶ πάλιν· Ἐξέλθετε ἐκεῖθεν, καὶ ἀκαθάρτου μὴ ἅπτεσθε, κἀγὼ εἰσδέξομαι, λέγει Κύριος. Ἐκκεκαθαρμένους γὰρ οὕτω προσδέξεται χαίρων ὁ Κύριος ἡμῶν Ἰησοῦς Χριστός· δι’ οὗ καὶ μεθ’ οὗ τῷ Θεῷ καὶ Πατρὶ ἡ δόξα σὺν ἁγίῳ Πνεύματι εἰς τοὺς αἰῶνας τῶν αἰώνων. Ἀμήν.\n\nΠερὶ τῶν λίθων κεκονιαμένων.\n\nα. Σοφὸς ἦν ἄγαν ὁ θεσπέσιος Παῦλος παιδαγωγεῖσθαι λέγων τοὺς ἀρχαιοτέρους διὰ τῶν Μωσέως γραμμάτων ἐπὶ τὸ Χριστοῦ μυστήριον. Ἔχει γὰρ ὧδε τὸ χρῆμα, καὶ ἀληθὴς ὁ λόγος. Περιτρέποντες μὲν γὰρ εἰς ἀλήθειαν τὰ διὰ Μωσέως τεθεσπισμένα παγκάλην οὖσαν ἐν αὐτοῖς τὴν θεωρίαν εὑρήσομεν. Καὶ ἀπρὶξ ὥσπερ ἡμμένοι τοῦ γράμματος, καὶ τῶν ἐν τύποις οὐ μεθιέμενοι λοιπὸν, ἀκουσόμεθα τοῦ προφήτου λέγοντος· Λίαν ἐβαθύνατε εἰς κάθισιν. Οὐδὲν γὰρ ἐγηγερμένον καὶ ὀνησιφόρον ἀληθῶς ἔν γε ταῖς σκιαῖς εὑρήσομεν· ἀνέγκλητον δὲ παντελῶς ἀποφανοῦμεν τὴν ἐντολήν.","english":"But as I said just now, the things that lie in the realm of perception could be types and images of the intelligible. Therefore, we must bury the impurities, because the Lord God walks in the camp. For Christ dwells in us and walks about in us; and if he sees an unseemly and unseemly thing in us, he immediately rises up, for the Holy Spirit of wisdom will flee from deceit, according to what is written, and will depart from foolish thoughts. But if he finds us pure and cleansed, superior to passions and defilements, he will dwell in us willingly and deliver us from the hand of enemies. Therefore he says: \"You shall be holy, because I am holy.\" And again: \"Go out from there, and do not touch anything unclean, and I will receive you,\" says the Lord. For the Lord our Jesus Christ will gladly receive those who are thus purified; through whom and with whom glory is to God the Father together with the Holy Spirit for ever and ever. Amen.\n\nConcerning the Plastered Stones.\n\na. The divine Paul was very wise when he said that the ancients were educated through the writings of Moses toward the mystery of Christ. For the matter stands thus, and the account is true. For if we turn what was ordained through Moses toward the truth, we will find the contemplation in them to be very beautiful. And if we cling tightly to the letter and no longer depart from the types, we will hear the prophet saying: \"You have gone too deep into the sitting.\" For we will find nothing elevated and truly beneficial in the shadows; but we will declare the commandment entirely blameless.","structure":"narrative","commentary":[{"unit":"sense","kind":"sense","basis":"text","lemma":"τύποι καὶ εἰκόνες","severity":"info","text":"Cyril introduces the hermeneutic principle that perceptible things are types and images of intelligible realities, a key move in his typological exegesis.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"scripture","kind":"scripture","basis":"text","lemma":"Ἅγιον γὰρ Πνεῦμα σοφίας φεύξεται δόλον","severity":"info","text":"Cyril alludes to Proverbs 22:3 LXX: 'The Holy Spirit of wisdom will flee from deceit,' though the exact phrasing is adapted.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"scripture","kind":"scripture","basis":"text","lemma":"Ἅγιοι ἔσεσθε, ὅτι ἐγὼ ἅγιος","severity":"info","text":"This echoes Leviticus 11:44-45 LXX, where God commands holiness and declares his own holiness, though not a direct quotation.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"scripture","kind":"scripture","basis":"text","lemma":"Ἐξέλθετε ἐκεῖθεν, καὶ ἀκαθάρτου μὴ ἅπτεσθε","severity":"info","text":"Cyril paraphrases a purification command reminiscent of Numbers 5:2-3 LXX, where the unclean must separate from the camp.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"background","kind":"background","basis":"text","lemma":"Περὶ τῶν λίθων κεκονιαμένων","severity":"info","text":"This heading introduces a new section on the plastered stones, likely referring to the stones of the altar or sanctuary in Exodus 20:24-26 LXX, a type of purity.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"scripture","kind":"scripture","basis":"text","lemma":"Λίαν ἐβαθύνατε εἰς κάθισιν","severity":"info","text":"Cyril cites a prophetic warning, possibly from Isaiah or Jeremiah, but the exact source is unclear; it warns against excessive depth in literal interpretation.","cites":[],"named_sources":[],"dropped_cites":[]}],"ambiguities":["The phrase 'Λίαν ἐβαθύνατε εἰς κάθισιν' is not a direct biblical quotation; its source is uncertain, possibly a paraphrase or lost text.","The identity of the 'plastered stones' (λίθων κεκονιαμένων) is not explicitly tied to a specific biblical passage; it may refer to Exodus 20:24-26 or a temple context."],"confidence":"high","notes":[]},{"i":627,"ref":"p627","source":"Ταύτῃ τοι καὶ ὁ θεσπέσιος Μωσῆς κάλυμμα ἐτίθει ἐπὶ τὸ πρόσωπον αὐτοῦ, κατασημαίνων, οἶμαί που, τοῖς νουνεχεστέροις, ὅτι διπλοῦς ὁ νόμος· καὶ ἔστι μὲν ἐσωτάτω τὸ ἀληθές· ἐπενήνεκται δὲ προσώπου δίκην ἡ σκιὰ, καὶ περιττὸν ἐπίβλημα τοῖς κεκρυμμένοις ἐστὶ τὰ ἐξωφανῆ. Διδάσκει τοίνυν ἡμᾶς ἐν τῷ Δευτερονομίῳ Μωσῆς, ὅτι τῆς νέας καὶ ἐν Χριστῷ διαθήκης οἱ μυσταγωγοὶ, λαλήσουσι μὲν κατὰ καιροὺς τὸν δι’ αὐτοῦ λόγον, παιδαγωγήσουσι δὲ πρὸς ἀλήθειαν, καὶ φανερωτέραν τοῦ γράμματος ποιήσονται τὴν ἀφήγησιν, πνευματικώτερον ἑρμηνεύοντες. Γέγραπται δὲ οὕτω· Καὶ προσέταξε Μωσῆς καὶ ἡ γερουσία Ἰσραὴλ, λέγων· Φυλάσσεσθε πάσας τὰς ἐντολὰς ταύτας, ἃς ἐντέλλομαι ὑμῖν σήμερον· καὶ ἔσται ᾗ ἂν ἡμέρᾳ διαβῆτε τὸν Ἰορδάνην, εἰς τὴν γῆν ἣν Κύριος ὁ Θεός σου δίδωσί σοι, καὶ στήσεις σεαυτῷ λίθους μεγάλους, καὶ κονιάσεις αὐτοὺς κονίᾳ, καὶ γράψεις ἐπὶ τῶν λίθων πάντας τοὺς λόγους τοῦ νόμου τούτου, ὡς ἂν διαβῆτε τὸν Ἰορδάνην, ἡνίκα ἂν εἰσέλθῃς εἰς τὴν γῆν ἢν Κύριος ὁ Θεὸς τῶν πατέρων σου δίδωσί σοι, γῆν ῥέουσαν γάλα καὶ μέλι, ὃν τρόπον εἶπε Κύριος ὁ Θεὸς τῶν πατέρων σου σοί. Καὶ ἔσται ἐὰν διαβῆτε τὸν Ἰορδάνην, στήσετε τοὺς λίθους τούτους, οὓς ἐγὼ ἐντέλλομαι σήμερον, ἐν ὄρει Γαιβάλ· καὶ κονιάσεις αὐτοὺς κονίᾳ· καὶ οἰκοδομήσεις ἐκεῖ θυσιαστήριον Κυρίῳ τῷ Θεῷ σου· θυσιαστήριον ἐκ λίθων· οὐκ ἐπιβαλεῖς ἐπ’ αὐτοὺς σίδηρον. Λίθους ὁλοκλήρους οἰκοδομήσεις τὸ θυσιαστήριον Κυρίῳ τῷ Θεῷ σου.","english":"For this reason also the inspired Moses placed a veil over his face, indicating, I think, to the more intelligent that the law is twofold: the truth lies innermost, while the shadow, like a face, is brought over it, and the outward things are a superfluous covering for what is hidden. So Moses teaches us in Deuteronomy that the initiators of the new covenant in Christ will at times speak the word through him, but will lead toward the truth and make the narrative more manifest than the letter, interpreting it more spiritually. It is written thus: \"And Moses and the elders of Israel commanded, saying, 'Keep all these commandments which I give you today; and on the day you cross the Jordan into the land which the Lord your God gives you, you shall set up for yourself large stones, and plaster them with lime, and write on the stones all the words of this law, when you cross the Jordan, when you enter the land which the Lord God of your fathers gives you, a land flowing with milk and honey, in the manner that the Lord God of your fathers said to you. And when you cross the Jordan, you shall set up these stones, which I command today, on Mount Gerizim; and you shall plaster them with lime; and you shall build there an altar to the Lord your God, an altar of stones; you shall not put iron on them. You shall build the altar to the Lord your God with whole stones.'","structure":"narrative","commentary":[{"unit":"sense","kind":"sense","basis":"text","lemma":"κάλυμμα ἐτίθει ἐπὶ τὸ πρόσωπον αὐτοῦ","severity":"info","text":"Cyril interprets Moses' veil as a symbol of the twofold law: the literal sense is a covering for the inner truth. This aligns with his allegorical method.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"scripture","kind":"scripture","basis":"text","lemma":"Καὶ προσέταξε Μωσῆς καὶ ἡ γερουσία Ἰσραὴλ","severity":"info","text":"Cyril cites a conflated version of Deuteronomy 27:2-6, with variations (e.g., 'Mount Gerizim' for 'Mount Ebal'). The quotation is not verbatim from the Septuagint.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"background","kind":"background","basis":"text","lemma":"γῆν ῥέουσαν γάλα καὶ μέλι","severity":"info","text":"The phrase 'land flowing with milk and honey' is a biblical trope for the Promised Land (Exodus 3:8, Numbers 14:8). Cyril uses it to typify the new covenant.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"parallel","kind":"parallel","basis":"text","lemma":"τῆς νέας καὶ ἐν Χριστῷ διαθήκης οἱ μυσταγωγοὶ","severity":"info","text":"Cyril parallels the Mosaic command with Christian 'initiators' (μυσταγωγοί) who interpret Scripture spiritually, a common patristic typology.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"structure","kind":"structure","basis":"text","lemma":"Διδάσκει τοίνυν ἡμᾶς ἐν τῷ Δευτερονομίῳ Μωσῆς","severity":"info","text":"Cyril transitions from a general hermeneutical principle to a specific Deuteronomy passage, using the quotation to ground his allegorical reading.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"caution","kind":"caution","basis":"text","lemma":"ἐπενήνεκται δὲ προσώπου δίκην ἡ σκιὰ","severity":"caution","text":"The phrase 'shadow like a face' is ambiguous: it may mean the literal sense is a face-like covering, or that the shadow itself has a face. The translation opts for the former.","cites":[],"named_sources":[],"dropped_cites":[]}],"ambiguities":["The exact source of the Deuteronomy quotation is unclear; it conflates verses and may reflect a variant text or memory.","The phrase 'shadow like a face' (προσώπου δίκην ἡ σκιά) is syntactically ambiguous."],"confidence":"high","notes":[]},{"i":628,"ref":"p628","source":"Καὶ ἀνοίσεις ἐπ’ αὐτοὺς ὁλοκαυτώματα Κυρίῳ τῷ Θεῷ σου, καὶ θύσεις θυσίαν σωτηρίου, καὶ φάγῃ, καὶ ἐμπλησθήσῃ καὶ εὐφρανθήσῃ ἐναντίον Κυρίου τοῦ Θεοῦ σου. Καὶ γράψεις ἐπὶ τῶν λίθων τούτων πάντα τὸν νόμον τοῦτον. Ἄθρει δή μοι πάλιν ὅτι ποιεῖσθαι προστέταχεν οὐ πάρεργον τοὺς ἐπί γε τοῖς ἐσομένοις παρ’ αὐτοῦ λόγους, πλείστης ὅσης ἐπιμελείας αὐτοὺς ἀξιοῦν. Οὗτοι δὲ ἦσαν, οἱ παρὰ τῶν ἁγίων ἀποστόλων. Ἕκαστα δὲ ἂν μέρος ὡς ἔνι διατρανοῦν εὖ μάλα πειράσομαι.\n\nβ. Εἰ γὰρ γένοιτο, φησὶ, διαβῆναι ἡμᾶς τὸν Ἰορδάνην, εἰσελάσαι δὲ καὶ εἰς τὴν τριπόθητον τῆς ἐπαγγελίας γῆν, τότε δὴ, τότε μεγάλους ἐφ’ ὑψηλοῦ θέντες λίθους, κονιάσετε μὲν αὐτοὺς, ἐγγράψετε δὲ πάντα τὸν νόμον τοῦτον σαφῶς σφόδρα. Λίθοι μὲν οὖν οἱ μεγάλοι καὶ ὑψοῦ τεθειμένοι, τῶν ἁγίων ἡμῖν ἀποστόλων σημαίνουσι τὸν χορὸν, οἳ μεγάλοι καὶ ὑψηλοὶ καὶ περίοπτοι κατὰ τὸ ἀληθές εἰσιν. Ὅσον γὰρ ἧκεν εἰς ἀρετὴν, καὶ εἰς αὐχήματα πολιτείας τῆς ἐν Χριστῷ, τὸ ἰσοστατοῦν ἐν τούτοις οὐδέν. Εὑρίσκομεν γὰρ ἐν ταῖς ὑπεροχαῖς ἀνεστηκότας τοὺς καθ’ ἡμᾶς, καὶ πολὺ δὴ λίαν ὑπερκειμένους. Τίς γὰρ, εἰπέ μοι, νοῦν ἔχων περὶ τῶν ἴσων ἁμιλλήσεται τοῖς ἱεροῖς ἐκείνοις καὶ διαβοήτοις ἀνδράσιν, οὓς καὶ φίλους ἰδίους ὠνόμασεν ὁ Χριστός; Οὐκέτι γὰρ, φησὶ, λέγω ὑμᾶς δούλους· ὑμεῖς φίλοι μού ἐστε. Φῶς δὲ αὐτοὺς τοῦ κόσμου, καὶ ἅλας τῆς γῆς ὠνόμασε, καὶ τοῖς ἰδίοις καὶ αὐτῷ πρέπουσιν ἀξιώμασι κατηγλαϊσμένους ὁρᾶσθαι προστέταχεν· εὐεργέτας ἐτίθει, καὶ ἰατροὺς ἀπέδειξεν οἰκουμενικοὺς, λέγων·","english":"And you shall offer up whole burnt offerings to the Lord your God, and you shall sacrifice a sacrifice of deliverance, and you shall eat, and you shall be filled, and you shall rejoice before the Lord your God. And you shall inscribe upon these stones this entire law. Observe with me again that he has commanded that the words concerning the things that shall come from him be not treated as a secondary matter, but that they be deemed worthy of the greatest possible care. These were the words from the holy apostles. And I will attempt to clarify each part as clearly as possible.\n\n2. For if it should happen, he says, that we cross the Jordan, and also enter into the much-desired land of promise, then indeed, then, having placed great stones on a high place, you shall plaster them, and you shall inscribe this entire law very clearly. The great stones placed on high signify for us the chorus of the holy apostles, who are truly great and high and conspicuous. For as far as virtue and the boasts of a life in Christ are concerned, there is nothing equal to them. For we find that those among us have risen to preeminence and are far superior. For who, tell me, having any sense, will contend on equal terms with those sacred and renowned men, whom Christ even called his own friends? For he says, No longer do I call you servants; you are my friends. And he named them the light of the world and the salt of the earth, and commanded that they be seen adorned with honors befitting themselves and him; he set them as benefactors and appointed them universal physicians, saying:","structure":"narrative","commentary":[{"unit":"scripture","kind":"scripture","basis":"text","lemma":"Καὶ ἀνοίσεις ἐπ’ αὐτοὺς ὁλοκαυτώματα Κυρίῳ τῷ Θεῷ σου, καὶ θύσεις θυσίαν σωτηρίου, καὶ φάγῃ, καὶ ἐμπλησθήσῃ καὶ εὐφρανθήσῃ ἐναντίον Κυρίου τοῦ Θεοῦ σου. Καὶ γρά","severity":"info","text":"Cyril paraphrases Deuteronomy 27:6-8, combining elements of offerings and the command to inscribe the law on stones, as a typological basis for his apostolic interpretation.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"term","kind":"term","basis":"text","lemma":"θυσίαν σωτηρίου","severity":"info","text":"The phrase 'sacrifice of deliverance' (θυσίαν σωτηρίου) echoes LXX usage for a thank-offering or peace-offering, here interpreted by Cyril as a type of eucharistic or salvific sacrifice.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"background","kind":"background","basis":"text","lemma":"λίθοι μεγάλοι καὶ ὑψοῦ τεθειμένοι","severity":"info","text":"Cyril interprets the great stones as a symbol of the apostles, drawing on a tradition of monumental stones as memorials or boundary markers, here applied to apostolic authority and visibility.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"reception","kind":"reception","basis":"text","lemma":"φίλους ἰδίους ὠνόμασεν ὁ Χριστός","severity":"info","text":"Cyril cites Christ calling the apostles 'friends' (φίλους), a reference to John 15:15 or a similar logion, emphasizing their elevated status over 'servants' in a Christological and ecclesiological context.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"structure","kind":"structure","basis":"text","lemma":"β.","severity":"info","text":"The passage is marked as section '2' (β.), indicating a new subsection in Cyril's commentary, following the initial paraphrase and introduction of the apostolic theme.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"parallel","kind":"parallel","basis":"text","lemma":"Φῶς δὲ αὐτοὺς τοῦ κόσμου, καὶ ἅλας τῆς γῆς ὠνόμασε","severity":"info","text":"Cyril parallels Christ's titles for the apostles—'light of the world' and 'salt of the earth'—with Matthew 5:13-14, reinforcing their universal role as teachers and preservers.","cites":[],"named_sources":[],"dropped_cites":[]}],"ambiguities":["The exact biblical source for Christ calling apostles 'friends' is not specified; it may conflate John 15:15 with other traditions.","The phrase 'θυσίαν σωτηρίου' could be read as a specific sacrificial term or a general salvific offering; Cyril's typological reading favors the latter."],"confidence":"high","notes":[]},{"i":629,"ref":"p629","source":"Ἀσθενοῦντας θεραπεύετε, δαιμόνια ἐκβάλλετε, λεπροὺς καθαρίζετε, νεκροὺς ἐγείρετε· δωρεὰν ἐλάβετε, δωρεὰν δότε. Μεγάλοι δὴ οὖν οἱ λίθοι, καὶ ὥσπερ ἐν ὄρει κείμενοι. Τὸ γὰρ τῆς δόξης περιφανὲς καὶ τὸ ἐν εὐκλείᾳ περίοπτον, ὑψοῦ δὴ λίαν καὶ ὥσπερ ἐν ὄρει κειμένους φαίνεσθαι ποιεῖ. Ἀλλὰ τίνες ἂν εἶεν οἱ ἱστάντες τοὺς λίθους; Οἱ διαβαίνοντες τὸν Ἰορδάνην. Οἱ εἰς ἅγιον Χριστὸν πιστεύσαντες, καὶ τὴν διὰ τοῦ ἁγίου βαπτίσματος καταπλουτοῦντες χάριν. Οὗτοι δὴ πάντως ἐφ’ ἑαυτοῖς ἀνιστᾶσι διδασκάλους καὶ μυσταγωγοὺς, τοῦ Σωτῆρος ἡμῶν τοὺς μαθητὰς, τοὺς ἁγίους ἀληθῶς καὶ ἀπολέκτους λίθους, περὶ ὧν ἡμῖν λόγιον ἔφη προφητικόν· Ὅτι λίθοι ἅγιοι κυλίονται ἐπὶ τῆς γῆς. Μονονουχὶ γὰρ κατεκυλίσθησαν τοῖς ὑπ’ οὐρανὸν, οἱ θεσπέσιοι μαθηταὶ, περινοστοῦντες τὴν οἰκουμένην, καὶ τοῖς ἁπανταχῆ τῆς ἐνούσης αὐτοῖς εὐσεβείας δεικνύντες τὸ κάλλος, καὶ τὸν ἀληθῆ μαργαρίτην διακηρύττοντες, τὸν ἕνα καὶ πολυτίμητον λίθον, τουτέστι, τὸν Χριστόν. Κεκονιαμένοι δὲ οἱ λίθοι γραφὴν ἔχουσι, τὸν νόμον σαφῶς σφόδρα. Ἐν γὰρ τοῖς ἁγίοις ἀποστόλοις λευκῶς καὶ ἀναφανδὸν τὰς ἐν νόμῳ θεωρίας εὑρήσομεν, οὐκέτι τῷ γράμματι κατεσκιασμένας, οὐδὲ ἀμυδρὸν ἐχούσας ἐπίβλημα τὴν σκιὰν, λαμπρὰς δὲ καὶ καθαράς. Πνευματικὴ γὰρ τῶν ἁγίων ἡ παίδευσις. Λαλοῦσι δὴ οὖν λαμπρῶς τὸν νόμον. Καὶ τοῦτο, οἶμαι, ἔστι, κεκονιαμένοις τοῖς λίθοις ἐγγράφειν αὐτὸν σαφῶς σφόδρα, κατὰ τὸ γεγραμμένον.","english":"Heal the sick, cast out demons, cleanse lepers, raise the dead; you received freely, give freely. Great indeed are the stones, and as if lying on a mountain. For the conspicuousness of glory and the eminence in renown cause them to appear very high and as if placed on a mountain. But who would be the ones setting up the stones? Those who cross the Jordan. Those who have believed in holy Christ and who are enriched with the grace through holy baptism. These certainly raise up for themselves teachers and mystagogues, the disciples of our Savior, the truly holy and chosen stones, concerning which a prophetic oracle said to us: \"For holy stones roll upon the earth.\" For the divine disciples, so to speak, rolled down to those under heaven, traveling throughout the inhabited world, displaying everywhere the beauty of the piety inherent in them, and proclaiming the true pearl, the one and precious stone, that is, Christ. And the stones, plastered, have an inscription, clearly the law. For in the holy apostles we will find the contemplations in the law white and manifest, no longer overshadowed by the letter, nor having a dim covering of shadow, but bright and pure. For the instruction of the saints is spiritual. Therefore they speak the law clearly. And this, I think, is to inscribe it very clearly on the plastered stones, according to what is written.","structure":"narrative","commentary":[{"unit":"scripture","kind":"scripture","basis":"text","lemma":"Ἀσθενοῦντας θεραπεύετε, δαιμόνια ἐκβάλλετε, λεπροὺς καθαρίζετε, νεκροὺς ἐγείρετε· δωρεὰν ἐλάβετε, δωρεὰν δότε","severity":"info","text":"This series of imperatives echoes Jesus’ commission to the apostles in Matthew 10:8 and 10:1, though not a direct quotation; Cyril adapts the language to describe apostolic healing and exorcism.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"scripture","kind":"scripture","basis":"text","lemma":"Ὅτι λίθοι ἅγιοι κυλίονται ἐπὶ τῆς γῆς","severity":"info","text":"Cyril cites a prophetic oracle, likely Zechariah 9:16 (LXX: λίθοι ἅγιοι κυλίονται ἐπὶ τῆς γῆς), interpreting the rolling stones as the apostles spreading the gospel.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"term","kind":"term","basis":"text","lemma":"μυσταγωγοὺς","severity":"info","text":"μυσταγωγός (mystagogue) denotes one who initiates into sacred mysteries; here Cyril applies it to the apostles as teachers of Christian mysteries, a term common in Greek patristic literature.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"background","kind":"background","basis":"text","lemma":"κεκονιαμένοι δὲ οἱ λίθοι γραφὴν ἔχουσι","severity":"info","text":"The image of plastered stones inscribed with law recalls the Deuteronomic command to write the law on plastered stones (Deuteronomy 27:2-3 LXX), which Cyril allegorizes as the apostles’ clear spiritual teaching.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"structure","kind":"structure","basis":"text","lemma":"","severity":"info","text":"This passage continues Cyril’s allegorical interpretation of the stones set up after crossing the Jordan (Deuteronomy 27), identifying the stones as the apostles and the Jordan as baptism.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"reception","kind":"reception","basis":"text","lemma":"","severity":"info","text":"Cyril’s typological reading of the stones as apostles and the law as spiritual teaching reflects Alexandrian exegesis, influential in later Byzantine commentary on Deuteronomy.","cites":[],"named_sources":[],"dropped_cites":[]}],"ambiguities":["The phrase 'Ἀσθενοῦντας θεραπεύετε...' is not a direct biblical citation but a composite of apostolic commands; the source of the prophetic oracle 'λίθοι ἅγιοι κυλίονται' is Zechariah 9:16 LXX, though Cyril does not name the book."],"confidence":"high","notes":[]},{"i":630,"ref":"p630","source":"Ἀνατιθεμένων δὲ τῶν λίθων, ἐφ’ οἷς ἦν ὁ νόμος, ἀναδείμασθαι δεῖν ἔφη θυσιαστήριον ἐξ ἑτέρων ὁλοκλήρων λίθων, τουτέστιν, ἀδιατμήτων, καὶ ταῖς ἐκ σιδήρου πληγαῖς οὐκ ἠδικημένων. Καὶ τίς ἂν γένοιτο καὶ τοῦδε λόγος; Λίθος μὲν γὰρ Ἀκρογωνιαῖος ἔντιμος ὁ Χριστός· τέθειται δὲ καὶ εἰς τὰ θεμέλια Σιών. Ὑπ’ αὐτῷ γὰρ ἐρηρείσμεθα, καὶ ὑποβάθραν ὥσπερ τινὰ λαβόντες αὐτὸν ἀσφαλῆ καὶ ἀκράδαντον. Καὶ ἡμεῖς ὡς λίθοι ζῶντες ἐποικοδομούμεθα, οἶκος πνευματικὸς, εἰς ναὸν ἅγιον, εἰς κατοικητήριον Θεοῦ ἐν πνεύματι. Ἀλλ’ οὐδὲν ἧττόν ἐσμεν καὶ οἱονεί τι θυσιαστήριον, συναγηγερμένοι μὲν καθ’ ἕνωσιν τὴν πνευματικὴν, καὶ τὴν ἐν Χριστῷ πίστιν εὐωδιάζοντες, προσκομίζοντες δι’ αὐτοῦ τῷ Θεῷ καὶ Πατρὶ καθάπερ ἐν τάξει τῶν εὐοσμοτάτων θυμιαμάτων τὰ ἐξ ἀρετῶν αὐχήματα. Καὶ γοῦν ἡμῖν ὁ θεσπέσιος ἐπιστέλλει Παῦλος· Παραστήσατε τὰ σώματα ὑμῶν θυσίαν ζῶσαν, ἁγίαν, εὐάρεστον τῷ Θεῷ, τὴν λογικὴν λατρείαν ὑμῶν. Λίθοι δὴ οὖν καὶ ἡμεῖς αὐτοὶ, πλὴν ὁλόκληροι καὶ ἀπλῆγες. Οἱ γὰρ αὐτὸν, ὡς ἔφην, εὐωδιάζοντες τὸν Χριστὸν, ὁλοτελῆ ποιοῦνται τῆς ἑαυτῶν διανοίας τὴν καθιέρωσιν· οὐ μεμερισμένοι πρὸς τὰ ἐν κόσμῳ, οὔτε μὴν τὰ ἐκ τῆς βεβήλου καὶ βδελυρᾶς ἁμαρτίας ἔτι φοροῦντες τραύματα· ἀλλ’ ὥσπερ ἐστὶν ἀμέριστος ὁ Χριστὸς, οὕτω καὶ αὐτοὶ μονότροποί τε καὶ ἀληθεῖς· Θεῷ μὲν μόνῳ προσκείμενοι, παραιτούμενοι δὲ μερίζεσθαι δοκεῖν εἰς τὰ σαρκός τε καὶ κόσμου. Οὔτως ἑαυτὸν ἀναθεὶς, ὁ ἱερὸς γράφει Παῦλος· Ἐμοὶ γὰρ τὸ ζῇν, Χριστὸς, καὶ τὸ ἀποθανεῖν, κέρδος.","english":"When the stones on which the law was inscribed were set up, he said that an altar must be built from other whole stones, that is, unhewn and not damaged by blows of iron. And what might be the meaning of this? The cornerstone, precious, is Christ; he is also placed in the foundations of Zion. For we are supported upon him, having him as a secure and unshakable base. And we, as living stones, are built up, a spiritual house, a holy temple, a dwelling place of God in spirit. But we are no less also a kind of altar, gathered together in spiritual unity, and offering the fragrance of faith in Christ, presenting through him to God the Father, as if in the order of the most fragrant incense, the boasts of virtues. And indeed the divine Paul instructs us: Present your bodies as a living sacrifice, holy, pleasing to God, your rational worship. So we ourselves are stones, but whole and unblemished. For those who, as I said, offer the fragrance of Christ make a complete consecration of their own mind, not divided toward worldly things, nor still bearing the wounds from profane and abominable sin; but just as Christ is undivided, so they are single-minded and true, attached only to God, refusing to appear divided into things of flesh and world. Thus the holy Paul writes, dedicating himself: For me, to live is Christ, and to die is gain.","structure":"narrative","commentary":[{"unit":"background","kind":"background","basis":"background","lemma":"ἀναδείμασθαι θυσιαστήριον ἐξ ἑτέρων ὁλοκλήρων λίθων","severity":"info","text":"Cyril alludes to the command in Exodus 20:25 LXX that an altar of unhewn stones be built, contrasting it with the inscribed stones of the law.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"scripture","kind":"scripture","basis":"text","lemma":"λίθος μὲν γὰρ Ἀκρογωνιαῖος ἔντιμος ὁ Χριστός","severity":"info","text":"Cyril applies the cornerstone image from Ephesians 2:20 to Christ, a common patristic typology.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"scripture","kind":"scripture","basis":"text","lemma":"Παραστήσατε τὰ σώματα ὑμῶν θυσίαν ζῶσαν","severity":"info","text":"Cyril cites Paul's exhortation to present bodies as a living sacrifice; the phrasing echoes Romans 12:1 and 1 Corinthians 15:31, though not verbatim.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"scripture","kind":"scripture","basis":"text","lemma":"Ἐμοὶ γὰρ τὸ ζῇν, Χριστὸς, καὶ τὸ ἀποθανεῖν, κέρδος","severity":"info","text":"Cyril attributes to Paul a maxim reminiscent of Philippians 1:21 and 1 Corinthians 9:15, but the exact wording is not canonical.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"term","kind":"term","basis":"text","lemma":"ἀπλῆγες","severity":"info","text":"The rare adjective ἀπλῆγες (unblemished, lit. 'not struck') is a hapax in Cyril's corpus, emphasizing the spiritual integrity of believers.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"structure","kind":"structure","basis":"text","lemma":"Καὶ τίς ἂν γένοιτο καὶ τοῦδε λόγος;","severity":"info","text":"Cyril uses a rhetorical question to transition from the literal altar to its allegorical interpretation, a common exegetical device in the Glaphyra.","cites":[],"named_sources":[],"dropped_cites":[]}],"ambiguities":["The source of the Pauline citation 'Present your bodies as a living sacrifice' is not identified; it may be a paraphrase or a lost variant.","The phrase 'For me, to live is Christ, and to die is gain' is attributed to Paul but does not match any extant verse exactly."],"confidence":"high","notes":[]},{"i":631,"ref":"p631","source":"Μεμνῆσθαι δὲ ἀναγκαῖον, ὡς τὸν αὐτὸν ἡμῖν ἐν ἑτέροις κατεχρησμῴδησε νόμον, οὕτω λέγων· Ἐὰν δὲ θυσιαστήριον ἐκ λίθων ποιήσῃς μοι, οὐκ οἰκοδομήσεις αὐτοὺς τμητοὺς, τὸ γὰρ ἐγχειρίδιόν σου ἐπιβέβληκας ἐπ’ αὐτὸ, καὶ μεμίανται. Ὁλόκληροι δὴ οὖν καὶ ἀπλῆγες οἱ λίθοι κατά γε τοὺς ἀρτίως ἡμῖν εἰρημένους τρόπους. Ἀλλὰ φάγῃ, φησὶ, καὶ ἐμπλησθήσῃ ἐκεῖ, καὶ εὐφρανθήσῃ ἔναντι Κυρίου τοῦ Θεοῦ σου. Τοῖς γὰρ εἰς τοῦτο λοιπὸν ἀφιγμένοις εὐκλείας, ὡς εὐωδιάζειν δύνασθαι τὸν Χριστὸν, ἁρμόσειεν καὶ σφόδρα εἰκότως, καὶ τὸ τῆς ἱερᾶς καὶ θείας ἀναπίμπλασθαι τροφῆς, καὶ μὴν καὶ εὐφραίνεσθαι νοητῶς ἐν ὀφθαλμοῖς τοῦ Θεοῦ. Διαπεραίνεται δὲ καὶ τοῦτο ταῖς μυστικαῖς εὐλογίαις κεχρημένων ἐν Ἐκκλησίαις τῶν πεπιστευκότων εἰς τὸν Κύριον ἡμῶν Ἰησοῦν τὸν Χριστόν· δι’ οὖ καὶ μεθ’ οὗ τῷ Θεῷ καὶ Πατρὶ ἡ δόξα σὺν ἁγίῳ Πνεύματι νῦν καὶ ἀεὶ καὶ εἰς τοὺς αἰῶνας τῶν αἰώνων. Ἀμήν.\n\nΠερὶ ἐκλογῆς τοῦ Ἰησοῦ.\n\nα. Ὀρθῶς δὴ σφόδρα συνεὶς ὁ σοφὸς Ἰωάννης, καὶ τὸ Χριστοῦ μυστήριον, καὶ τῆς Μωσέως διακονίας τὸ μέτρον, προσπεφώνηκε λέγων, ὅτι Ὁ νόμος διὰ Μωσέως ἐδόθη· ἡ χάρις καὶ ἡ ἀλήθεια διὰ Ἰησοῦ Χριστοῦ ἐγένετο. Ἀλλ’ ἦν μὲν ὁ νόμος ἕτοιμος εἰς ὀργὴν, καὶ τοῖς παραβαίνουσιν εὐθὺς καὶ ἀμελητὶ πικρὰς ἐπετίθει δίκας· ἁπαξαπλῶς κατηγόρει τῆς φαυλότητος, καὶ τῆς ἁμαρτίας ἐποιεῖτο τὴν κατάῤῥησιν. Ἁμαρτία γὰρ, φησὶν, οὐκ ἐλλογεῖται μὴ ὄντος νόμου. Καὶ πάλιν· Τὴν ἁμαρτίαν οὐκ ἔγνων, εἰ μὴ διὰ νόμου. Πλημμελημάτων δὲ ἡμᾶς ἀνίησιν ὁ Χριστός.","english":"It is necessary to remember that he gave us the same law in other words, speaking thus: \"If you make me an altar of stones, you shall not build them hewn, for you have laid your knife upon it, and they are defiled.\" The stones, then, are whole and unhewn, according to the ways we have just spoken of. But, he says, you shall eat and be filled there, and rejoice before the Lord your God. For those who have arrived at this glory, being able to give off the fragrance of Christ, it would be fitting and very reasonable both to partake of the sacred and divine food and to rejoice spiritually in the eyes of God. And this is accomplished by those who have believed in our Lord Jesus Christ partaking of the mystical blessings in the churches; through whom and with whom glory is given to God the Father together with the Holy Spirit, now and always and unto the ages of ages. Amen.\n\nConcerning the Election of Jesus.\n\n1. John the wise, understanding very correctly both the mystery of Christ and the measure of the ministry of Moses, addressed him, saying that the law was given through Moses; grace and truth came through Jesus Christ. But the law was ready for anger, and immediately and without delay it imposed harsh penalties on those who transgressed; it simply accused baseness and made a denunciation of sin. For sin, it says, is not counted in the absence of law. And again: I did not know sin except through the law. But Christ releases us from offenses.","structure":"narrative","commentary":[{"unit":"scripture","kind":"scripture","basis":"text","lemma":"Ἐὰν δὲ θυσιαστήριον ἐκ λίθων ποιήσῃς μοι, οὐκ οἰκοδομήσεις αὐτοὺς τμητοὺς, τὸ γὰρ ἐγχειρίδιόν σου ἐπιβέβληκας ἐπ’ αὐτὸ, καὶ μεμίανται","severity":"info","text":"Cyril cites an otherwise unattested Mosaic law about building an altar with unhewn stones, likely from a lost Septuagint variant or oral tradition.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"background","kind":"background","basis":"text","lemma":"Ὁλόκληροι δὴ οὖν καὶ ἀπλῆγες οἱ λίθοι","severity":"info","text":"The requirement for whole, unhewn stones reflects Jewish altar construction rules (Exodus 20:25 LXX), where iron tools were forbidden to avoid defilement.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"reception","kind":"reception","basis":"text","lemma":"Διαπεραίνεται δὲ καὶ τοῦτο ταῖς μυστικαῖς εὐλογίαις κεχρημένων ἐν Ἐκκλησίαις","severity":"info","text":"Cyril interprets the altar and feast as a type of Eucharistic liturgy, where believers partake of mystical blessings in churches, linking Old Testament ritual to Christian worship.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"scripture","kind":"scripture","basis":"text","lemma":"Ὁ νόμος διὰ Μωσέως ἐδόθη· ἡ χάρις καὶ ἡ ἀλήθεια διὰ Ἰησοῦ Χριστοῦ ἐγένετο","severity":"info","text":"Cyril attributes to John the Baptist a saying contrasting Mosaic law with Christ's grace and truth, echoing John 1:17 but not a direct quotation.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"background","kind":"background","basis":"text","lemma":"Ἁμαρτία γὰρ, φησὶν, οὐκ ἐλλογεῖται μὴ ὄντος νόμου","severity":"info","text":"The maxim 'sin is not counted in the absence of law' reflects a legal principle from Hellenistic Jewish thought, possibly from Philo or rabbinic tradition.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"structure","kind":"structure","basis":"text","lemma":"Περὶ ἐκλογῆς τοῦ Ἰησοῦ","severity":"info","text":"The heading 'Concerning the Election of Jesus' marks a new section, shifting from altar typology to a contrast between Mosaic law and Christ's redemptive grace.","cites":[],"named_sources":[],"dropped_cites":[]}],"ambiguities":["The source of the altar law cited by Cyril is unclear; it may be a lost Septuagint variant or a paraphrase of Exodus 20:25. The identity of 'John the wise' is ambiguous—likely John the Baptist, but possibly the Evangelist."],"confidence":"high","notes":[]},{"i":632,"ref":"p632","source":"Δικαιοῖ γὰρ ἐν χάριτι, καὶ ἁγιάζει τοὺς πεπιστευκότας, καὶ τῶν πάλαι τοῖς πατράσιν ἐπηγγελμένων εἰσκομίζει τὸ πέρας. Ὅτι δέ ἐστιν ἐπ’ ἀμφοῖν ἀληθῆ, σαφηνιεῖ πάλιν ὁ Παῦλος, ὡδὶ γεγραφώς· Τὸ μὲν γράμμα ἀποκτείνει, τὸ δὲ πνεῦμα ζωοποιεῖ. Γράμμα μὲν γὰρ ὀνομάζει τὴν ἐν νόμῳ σκιάν· πνεῦμα δὲ αὖ τὴν ἐν πνεύματι καὶ ἀληθείᾳ λατρείαν, φημὶ δὴ τὴν εὐαγγελικήν· ἣν τοῖς ἀνὰ πᾶσαν τὴν οἰκουμένην κεκαινούργηκεν ὁ Χριστός. Ἐπειδὴ γὰρ οὐκ ἦν ἄμεμπτος ἡ πρώτη, ταύτῃ τοι λοιπὸν ἀναγκαίως καὶ ὁ τῆς δευτέρας ἐζητήθη τόπος. Καὶ τὴν μὲν ἐπαλαίου Θεὸς, καινὴν ὑπισχνούμενος. Συνεσταλμένου δὲ ὥσπερ Μωσέως καὶ ἐκ μέσου λοιπὸν γεγονότος, ἀνέφυ τρόπον τινὰ, καὶ καθηγητὴς ἐφ’ ἡμῶν ἀνεδείχθη Χριστὸς, δι’ οὗ καὶ ἐν ᾧ, καὶ εἰς τὴν τῶν οὐρανῶν βασιλείαν εἰσκεκομισμένοι τὴν τοῖς ἀπεράντοις αἰῶσι συντρέχουσαν εὐημερίαν ἀποληψόμεθα, τὴν εὐαγῆ καὶ ὁσίαν, καὶ πάσης αἰτίας ἀπηλλαγμένην διαβιοῦντες ζωήν. Πεπαιδαγώγηκε καὶ πρὸς τοῦτο οὕτως ἡμᾶς διακεῖσθαι καὶ φρονεῖν αὐτὰ τὰ διὰ Μωσέως τοῖς πάλαι τεθεσπισμένα. Γέγραπται γὰρ ὡδί· Καὶ ἐκάλεσε Μωσῆς Ἰησοῦν, καὶ εἶπεν αὐτῷ ἔναντι παντὸς τοῦ Ἰσραήλ· Ἀνδρίζου καὶ ἴσχυε. Σὺ γὰρ εἰσελεύσῃ πρὸ προσώπου τοῦ λαοῦ τούτου εἰς τὴν γῆν, ἣν ὤμοσε Κύριος τοῖς πατράσιν ἡμῶν δοῦναι αὐτοῖς, καὶ σὺ κληρονομήσεις αὐτὴν αὐτοῖς. Καὶ ἔσται Κύριος ὁ συμπορευόμενός σοι μετὰ σοῦ. Οὐ μὴ ἀνήσει σε, οὐδὲ μὴν ἐγκαταλίπῃ σε. Μὴ φοβοῦ, μηδὲ δειλία.","english":"He justifies by grace, and sanctifies those who have believed, and brings to fulfillment what was formerly promised to the fathers. And that this is true in both respects, Paul will again make clear, having written thus: \"The letter kills, but the spirit gives life.\" For by \"letter\" he means the shadow in the law; and by \"spirit,\" the worship in spirit and truth—I mean the evangelical worship, which Christ has instituted anew for those throughout the whole world. Since the first was not blameless, the place of the second was necessarily sought thereafter. And God was causing the old to grow old, while promising a new one. And when Moses, so to speak, was diminished and had withdrawn from the midst, Christ in a certain way sprang up and was revealed as our guide, through whom and in whom we, having been brought into the kingdom of the heavens, will receive the prosperity that runs concurrent with the endless ages, living a pure and holy life, free from every cause. He has also educated us in this way, so that we might be disposed and think accordingly, by the very things that were once decreed through Moses. For it is written thus: \"And Moses called Joshua, and said to him before all Israel: 'Be strong and courageous. For you will enter before the face of this people into the land which the Lord swore to our fathers to give them, and you will allot it to them. And the Lord will be the one who goes with you. He will not forsake you, nor will he abandon you. Do not fear, nor be cowardly.'","structure":"narrative","commentary":[{"unit":"scripture","kind":"scripture","basis":"text","lemma":"Τὸ μὲν γράμμα ἀποκτείνει, τὸ δὲ πνεῦμα ζωοποιεῖ","severity":"info","text":"Cyril quotes 2 Cor 3:6, a key Pauline text distinguishing literal from spiritual interpretation.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"term","kind":"term","basis":"text","lemma":"σκιάν","severity":"info","text":"Cyril glosses Paul's 'letter' as 'shadow in the law', a typical Alexandrian typological term for the Old Testament's provisional character.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"background","kind":"background","basis":"text","lemma":"ἐπαλαίου","severity":"info","text":"The verb 'to make old' echoes the supersessionist theme: God deliberately ages the old covenant to prepare for the new.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"scripture","kind":"scripture","basis":"text","lemma":"Καὶ ἐκάλεσε Μωσῆς Ἰησοῦν","severity":"info","text":"Cyril cites a passage from the LXX of Numbers (27:18-23) where Moses appoints Joshua as successor, typologically prefiguring Christ.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"structure","kind":"structure","basis":"text","lemma":"Πεπαιδαγώγηκε","severity":"info","text":"The verb 'has educated' marks a transition from Pauline argument to a scriptural proof from Numbers, showing Cyril's pedagogical method.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"reception","kind":"reception","basis":"text","lemma":"εὐαγγελικήν","severity":"info","text":"Cyril identifies 'worship in spirit and truth' with the Gospel, a standard Alexandrian move that influenced later Christian exegesis.","cites":[],"named_sources":[],"dropped_cites":[]}],"ambiguities":["The Coptic Vorlage for the Greek text is not extant; the Greek is from the printed edition. The phrase 'συνεσταλμένου δὲ ὥσπερ Μωσέως' is ambiguous: it may mean Moses was 'diminished' or 'withdrawn', both readings are possible."],"confidence":"high","notes":[]},{"i":633,"ref":"p633","source":"Μέλλοντος ἀπαίρειν πραγμάτων τοῦ παναρίστου Μωσέως καὶ εἰς τὰς ἄνω λοιπὸν μεθαρμόζεσθαι μονὰς, ἀντανίσταται τρόπον τινὰ καὶ διαδέχεται τὴν ἡγεμονίαν ὁ θεσπέσιος Ἰησοῦς. Καταλήγοντος γὰρ ὥσπερ τοῦ παλαιοῦ καὶ ἀρχαίου γράμματος καὶ τῆς ἐν νόμῳ λατρείας, καθάπερ ἤδη προεῖπον, μονονουχὶ καὶ συνεσταλμένης, καταπεφοίτηκε πρὸς ἡμᾶς ἐξ οὐρανῶν ὁ Μονογενὴς, καὶ ἐν εἴδει γέγονε τῷ καθ’ ἡμᾶς. Ὁ δὲ τῶν ὅλων κατεξουσιάζων Θεὸς ὡς ὁ πρεσβύτατον ἔχων τὸ ἐπὶ τόδε λαμπρὸν ἀξίωμα, σκήπτεται χρησίμως διὰ τὴν πρὸς ἡμᾶς ὁμοίωσιν τὸ εἰς ἀρχὰς βασιλείας καλεῖσθαι δοκεῖν. Τοιγάρτοι καὶ ἔφασκεν· Ἐγὼ δὲ κατεστάθην βασιλεὺς ὑπ’ αὐτοῦ· δῆλον δὲ ὅτι τοῦ Θεοῦ καὶ Πατρὸς, ἐπὶ Σιὼν ὄρος τὸ ἅγιον αὐτοῦ, διαγγέλλων τὸ πρόσταγμα Κυρίου. Εἴκοντα δὴ οὖν τῇ τοῦ Χριστοῦ δόξῃ Μωσέα, μηδεὶς εἰς μέσον ἀγέτω πάλιν· μὴ κρατείτωσαν οἱ τύποι, μήτε μὴν ἀναμοχλευέσθω πρός τινος ἡ σκιά. Τὰ ἀρχαῖα παρῆλθεν, ἰδοὺ γέγονε τὰ πάντα καινά. Ἢ εἴπερ τις ἕλοιτο τοῦτο δρᾷν, ἴστω τὴν θείαν ἀτιμάζων οἰκονομίαν, καὶ τῷ Θεῷ δοκοῦν ἀποβιαζόμενος, καὶ τὸ σεπτὸν καὶ μέγα παραλύων μυστήριον. Ὁ γὰρ τύποις ἔτι προσκείμενος μετὰ τὴν ἀνάδειξιν Ἰησοῦ, καταλόγων μὲν τῶν ἱερῶν ὡς ἀπωτάτω κείσεται· ἀπόκληρος δὲ καὶ ἀμέτοχος παντελῶς τῶν διὰ Χριστοῦ χαρισμάτων ἀποδειχθήσεται. Τοῦτό τοι παθόντας τῶν ἐν Γαλατίᾳ τινὰς ἐλέγχει σαφῶς ὁ θεσπέσιος γράφων Παῦλος· Ὦ ἀνόητοι Γαλάται, τίς ὑμᾶς ἐβάσκηνεν; οἷς κατ’ ὀφθαλμοὺς Ἰησοῦς Χριστὸς προεγράφη ἐσταυρωμένος. Τοῦτο μόνον ἐθέλω μαθεῖν ἀφ’ ὑμῶν. Ἐξ ἔργων νόμου τὸ πνεῦμα ἐλάβετε, ἢ ἐξ ἀκοῆς πίστεως;","english":"As the most excellent Moses was about to depart from affairs and be transferred to the upper abodes, the divine Jesus in a certain way rises up in opposition and succeeds to the leadership. For as the old and ancient letter and the worship according to the law were coming to an end, as I have already said, being almost contracted, the Only-Begotten came down to us from the heavens and took on a form like ours. And God, who has authority over all things, as one holding the most ancient and splendid office, usefully pretends, for the sake of likeness to us, to be called to the beginnings of a kingdom. Therefore he also said: \"I was appointed king by him\"—clearly by God the Father—\"over his holy mountain Zion, proclaiming the command of the Lord.\" So then, yielding to the glory of Christ, let no one bring Moses forward again; let the types not prevail, nor let the shadow be stirred up by anyone. The ancient things have passed; behold, all things have become new. But if someone should choose to do this, let him know that he dishonors the divine economy, and does violence to what is pleasing to God, and dissolves the sacred and great mystery. For he who still clings to the types after the revelation of Jesus will lie as far as possible from the sacred orders; he will be shown to be utterly disinherited and without a share in the gifts through Christ. It is this that the divine Paul clearly rebukes some in Galatia for suffering, writing: \"O foolish Galatians, who has bewitched you? Before your eyes Jesus Christ was depicted crucified. I wish to learn only this from you: Did you receive the Spirit from works of the law, or from hearing of faith?","structure":"narrative","commentary":[{"unit":"sense","kind":"sense","basis":"text","lemma":"ἀντανίσταται τρόπον τινὰ καὶ διαδέχεται τὴν ἡγεμονίαν","severity":"info","text":"Cyril presents Joshua (Jesus) as succeeding Moses typologically, prefiguring Christ's supersession of the Law.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"scripture","kind":"scripture","basis":"text","lemma":"Ἐγὼ δὲ κατεστάθην βασιλεὺς ὑπ’ αὐτοῦ· ... ἐπὶ Σιὼν ὄρος τὸ ἅγιον αὐτοῦ","severity":"info","text":"Cyril adapts Psalm 2:6 LXX (2:7 MT), where the king is appointed by God on Zion, applying it to Christ.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"scripture","kind":"scripture","basis":"text","lemma":"Ὦ ἀνόητοι Γαλάται, τίς ὑμᾶς ἐβάσκηνεν;","severity":"info","text":"Cyril cites a non-canonical tradition of Paul's rebuke to the Galatians, not found in the canonical epistle.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"background","kind":"background","basis":"text","lemma":"τύποις ... μετὰ τὴν ἀνάδειξιν Ἰησοῦ","severity":"info","text":"Cyril argues that clinging to Old Testament types after Christ's revelation dishonors the divine economy, reflecting anti-Judaizing polemic.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"reception","kind":"reception","basis":"text","lemma":"Ἐξ ἔργων νόμου τὸ πνεῦμα ἐλάβετε, ἢ ἐξ ἀκοῆς πίστεως;","severity":"info","text":"This rhetorical question echoes Pauline themes (Galatians 3:2) but is Cyril's own formulation, not a direct quotation.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"caution","kind":"caution","basis":"text","lemma":"ἀντανίσταται","severity":"caution","text":"The verb 'rises up in opposition' may imply a competitive rather than successive relationship between Moses and Jesus, but Cyril intends typological succession.","cites":[],"named_sources":[],"dropped_cites":[]}],"ambiguities":["The phrase 'ἀντανίσταται τρόπον τινὰ' could be read as either 'rises up in opposition' or 'stands in succession'; Cyril's context favors the latter.","The citation of Paul's words to the Galatians is not found in the canonical New Testament; its source is uncertain, possibly a lost apocryphal tradition."],"confidence":"high","notes":[]},{"i":634,"ref":"p634","source":"Οὕτως ἀνόητοί ἐστε, ἐναρξάμενοι πνεύματι, νῦν σαρκὶ ἐπιτελεῖσθε; Εἶτα τούτοις προσεπάγει πάλιν· Ἀπηλλοτριώθητε ἀπὸ Χριστοῦ, οἵτινες ἐν νόμῳ δικαιοῦσθε. Τῆς χάριτος ἐξεπέσατε. Ἡμεῖς γὰρ διὰ πίστεως ἐλπίδα δικαιοσύνης ἀπεκδεχόμεθα. Πιστὸς μὲν γὰρ ἀληθῶς, καὶ τῶν ὅτι μάλιστα διαπρεπεστάτων, ὁ μέγας Μωσῆς. Ἀλλ’ ἦν οἰκέτης, καὶ τοῦτο αὐτοῦ μέτρον, μεσίτης καὶ διάκονος τοῦ κατακρίνοντος νόμου. Ἐπεδήμησε δὲ ὁ τούτου Δεσπότης, καὶ εἰσκεκόμικεν ἡμῖν τὴν δικαιοῦσαν χάριν. Ἠρεμείτω τοίνυν ὁ νόμος, ὁ τῆς ἁμαρτίας κατήγορος, ἡ τῆς κατακρίσεως διακονία, δι’ οὗ τὰ πάντα συνέκλεισεν εἰς ἁμαρτίαν ὁ Θεὸς, ἵνα τοὺς πάντας ἐλεήσῃ, κατὰ τὸ γεγραμμένον.\n\nβ. Ἀλλὰ τί πρὸς Ἰησοῦν ὁ μέγας ἔφη Μωσῆς; Ἀνδρίζου καὶ ἴσχυε. Σὺ γὰρ εἰσελεύσῃ πρὸ προσώπου τοῦ λαοῦ τούτου εἰς τὴν γῆν, ἢν ὤμοσε Κύριος τοῖς πατράσιν ἡμῶν δοῦναι αὐτοῖς, καὶ σὺ κληρονομήσεις αὐτὴν αὐτοῖς. Ὅρα τοίνυν τοῦ νόμου τὴν προαγόρευσιν. Οὐκ ἠγνόησεν ὁ Μωσῆς τοῦ Σωτῆρος τὴν δόξαν, τὴν ἀσύγκριτον, ὑπεροχὴν τὴν κατὰ παντὸς ἁγίου, μᾶλλον δὲ ἁπάσης κτίσεως λογικῆς. Ἔγνω τὴν ἄμαχον χεῖρα, τὴν παναλκῆ καὶ ἀκαταγώνιστον ἐξουσίαν, μονονουχὶ δὲ καὶ κατατεθήπει βλέπων πίπτοντας ἐχθροὺς, ἀτονοῦντα θάνατον, φεύγοντα Σατανᾶν, καὶ τὸν ἀνίκητον πάλαι καὶ δυσκαταγώνιστον θῆρα περιδεῆ καὶ ἡττώμενον, ἐμφραττόμενον τῆς ἁμαρτίας τὸ στόμα, λεπροὺς ἐκκεκαθαρμένους, καταπεφρικότας δαίμονας, καὶ θάλασσαν ἀγριαίνουσαν, ἑνὶ κατευναζομένην ῥήματι. Οὐκ ἠγνόησεν ὅτι δεδικαίωκεν ὁ δι’ αὐτοῦ νόμος οὐδένα· καὶ γὰρ ἦν ἀμήχανον αἷμα ταύρων καὶ τράγων ἀφαιρεῖν ἁμαρτίαν.","english":"Thus you are senseless: having begun with the spirit, do you now conclude with the flesh? Then to these he adds again: You have been alienated from Christ, you who are justified in the law. You have fallen from grace. For we, through faith, await the hope of righteousness. For the great Moses was indeed faithful, and among the most illustrious. But he was a servant, and that was his measure, a mediator and minister of the condemning law. But his Master has come and has brought us the grace that justifies. Therefore let the law be at rest, the accuser of sin, the ministry of condemnation, through which God confined everything to sin, in order that he might have mercy on all, as it is written.\n\n2. But what did the great Moses say to Jesus? \"Be strong and prevail. For you will enter before the face of this people into the land which the Lord swore to our fathers to give them, and you will inherit it for them.\" Observe then the prophecy of the law. Moses was not ignorant of the glory of the Savior, his incomparable superiority, the preeminence over every saint, indeed over all rational creation. He knew the invincible hand, the all-powerful and unconquerable authority, and he was almost amazed, seeing enemies falling, death weakening, Satan fleeing, and the formerly invincible and hard-to-conquer beast fearful and defeated, the mouth of sin being stopped, lepers cleansed, demons trembling, and a raging sea calmed by a single word. He was not ignorant that the law through him had justified no one; for it was impossible for the blood of bulls and goats to remove sin.","structure":"narrative","commentary":[{"unit":"sense","kind":"sense","basis":"text","lemma":"Ἀπηλλοτριώθητε ἀπὸ Χριστοῦ, οἵτινες ἐν νόμῳ δικαιοῦσθε","severity":"info","text":"Cyril attributes to Paul a rebuke of those who seek justification through the law, contrasting it with grace through faith.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"scripture","kind":"scripture","basis":"text","lemma":"Ἀνδρίζου καὶ ἴσχυε. Σὺ γὰρ εἰσελεύσῃ πρὸ προσώπου τοῦ λαοῦ τούτου εἰς τὴν γῆν, ἢν ὤμοσε Κύριος τοῖς πατράσιν ἡμῶν δοῦναι αὐτοῖς","severity":"info","text":"Cyril presents Moses addressing Joshua (Jesus) with a promise of the land, echoing Deuteronomy 31:23 and Joshua 1:6, but the wording is paraphrastic.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"background","kind":"background","basis":"text","lemma":"αἷμα ταύρων καὶ τράγων","severity":"info","text":"The phrase 'blood of bulls and goats' refers to Levitical sacrifices (e.g., Leviticus 16), which Cyril argues cannot remove sin, contrasting with Christ's sacrifice.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"structure","kind":"structure","basis":"text","lemma":"β.","severity":"info","text":"The Greek numeral β. marks a new section, where Cyril shifts from Paul's critique to Moses' prophecy about Joshua, structuring the argument typologically.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"reception","kind":"reception","basis":"text","lemma":"Ἠρεμείτω τοίνυν ὁ νόμος","severity":"info","text":"Cyril's call for the law to be at rest reflects a supersessionist view common in early Christian reception of the Old Testament, emphasizing grace over law.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"caution","kind":"caution","basis":"text","lemma":"Ἐπεδήμησε δὲ ὁ τούτου Δεσπότης","severity":"caution","text":"The Greek 'Ἐπεδήμησε' (has come to dwell) may imply incarnation, but the context is ambiguous: it could refer to Christ's coming in general or specifically to his earthly ministry.","cites":[],"named_sources":[],"dropped_cites":[]}],"ambiguities":["The identity of 'the Master' (ὁ τούτου Δεσπότης) is clear as Christ, but whether 'Ἐπεδήμησε' implies incarnation or a general advent is ambiguous.","The source of the Mosaic speech (Ἀνδρίζου καὶ ἴσχυε) is not a direct biblical quotation but a paraphrase, leaving its exact scriptural basis uncertain."],"confidence":"high","notes":[]},{"i":635,"ref":"p635","source":"Ἀπαλλάξει δὲ τὴν οἰκουμένην ὁ Κύριος ἡμῶν Ἰησοῦς Χριστὸς τῶν ἀρχαίων αἰτιαμάτων, καὶ ἐπείπερ ἐστὶν αὐτὸς ἡ ἀλήθεια, καὶ ὁ κατὰ φύσιν ἅγιος, ἁγιάζει τοὺς πεπιστευκότας τῷ ἰδίῳ αἵματι, καὶ θανάτου μὲν καὶ φθορᾶς ἀμείνους ἀποφαίνει, εἰσκομιεῖ δὲ καὶ εἰς αὐτὴν τὴν τῶν οὐρανῶν βασιλείαν, τὴν ἀξιέραστον ἀληθῶς καὶ ἁγίαν γῆν τῆς ἄνω μονῆς, τὴν ἐν οὐρανῷ καλλίπολιν, τὴν τῶν πρωτοτόκων Ἐκκλησίαν, ἧς τεχνίτης καὶ δημιουργὸς ὁ Θεός. Ὅτι δὲ συναθλήσεται καὶ συνεργάσεται πρὸς πᾶν ὁτιοῦν ὁ Θεὸς καὶ Πατὴρ καθ’ ἡμᾶς γεγονότι τῷ Υἱῷ, καθίστησιν ἐναργὲς προστεθεικὼς Μωσῆς· Καὶ Κύριος ὁ συμπορευόμενος μετὰ σοῦ οὐκ ἀνήσει σε, οὐδ’ οὐ μὴ ἐγκαταλίπῃ σε. Παναλκὴς μὲν οὖν ὁ Υἱὸς, καὶ ἄμαχον ἔχει τὴν ἐξουσίαν· ἐπείπερ ἐστὶ κατὰ φύσιν Θεός. Ἐπικουρεῖσθαι δὲ λέγεται παρὰ τοῦ Πατρὸς διὰ τὸ ἀνθρώπινον· πρέποντος τοῦ λόγου καὶ αὐτοῦ δὲ τοῦ πράγματος τῷ τῆς δουλείας σχήματι, καὶ αὐτῷ δὲ τῷ τρόπῳ τῆς μετὰ σαρκὸς οἰκονομίας. Καὶ γοῦν ὁ Υἱὸς ἵνα πιστεύηται καθ’ ἡμᾶς γεγονὼς, καὶ τῷ ἀνθρώπῳ πρέπον ἀσθενὲς ὑποπλάττεται, λέγων πρὸς τὸν ἐν τοῖς οὐρανοῖς Πατέρα καὶ Θεόν· Ὅτι οὐκ ἐγκαταλείψεις τὴν ψυχήν μου εἰς ᾅδην, οὐδὲ δώσεις τὸν ὅσιόν σου ἰδεῖν διαφθοράν.","english":"Our Lord Jesus Christ will free the inhabited world from the ancient accusations, and since he is himself the truth and holy by nature, he sanctifies those who have believed in his own blood, and declares them superior to death and corruption, and will also bring them into the kingdom of the heavens itself, the truly desirable and holy land of the heavenly abode, the beautiful city in heaven, the Church of the firstborn, whose craftsman and creator is God. That God the Father will contend and cooperate with the Son, who has become like us, for every purpose, Moses makes clear by adding: And the Lord who goes with you will not abandon you, nor will he forsake you. The Son is all-powerful and has invincible authority, since he is by nature God. But he is said to be assisted by the Father because of the human element, this language and the matter itself being fitting to the form of servitude and to the very manner of the economy with flesh. Indeed, the Son, in order to be believed to have become like us, assumes a weakness appropriate to man, saying to the Father and God in the heavens: That you will not abandon my soul to Hades, nor allow your holy one to see corruption.","structure":"narrative","commentary":[{"unit":"sense","kind":"sense","basis":"text","lemma":"τὴν ἀξιέραστον ἀληθῶς καὶ ἁγίαν γῆν τῆς ἄνω μονῆς, τὴν ἐν οὐρανῷ καλλίπολιν, τὴν τῶν πρωτοτόκων Ἐκκλησίαν","severity":"info","text":"Cyril identifies the heavenly kingdom with the 'Church of the firstborn,' a phrase echoing Hebrews 12:23 (πρωτοτόκων ἐκκλησία) and linking eschatological reward to ecclesial community.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"scripture","kind":"scripture","basis":"text","lemma":"Καὶ Κύριος ὁ συμπορευόμενος μετὰ σοῦ οὐκ ἀνήσει σε, οὐδ’ οὐ μὴ ἐγκαταλίπῃ σε","severity":"info","text":"Cyril cites a version of the divine promise from the LXX of Deuteronomy (cf. Deut 31:6, 8), adapting it to support his typological reading of Moses as foreshadowing Christ.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"scripture","kind":"scripture","basis":"text","lemma":"Ὅτι οὐκ ἐγκαταλείψεις τὴν ψυχήν μου εἰς ᾅδην, οὐδὲ δώσεις τὸν ὅσιόν σου ἰδεῖν διαφθοράν","severity":"info","text":"Cyril attributes to Christ a prayer echoing Psalm 16:10 LXX (οὐκ ἐγκαταλείψεις τὴν ψυχήν μου εἰς ᾅδην), adapting it to express Christ's human vulnerability in the economy.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"background","kind":"background","basis":"text","lemma":"τῷ τῆς δουλείας σχήματι","severity":"info","text":"The phrase 'form of servitude' reflects Cyril's anti-Arian polemic: Christ's subordination to the Father is a voluntary economic posture, not a denial of his divine nature.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"structure","kind":"structure","basis":"text","lemma":"Ἐπικουρεῖσθαι δὲ λέγεται παρὰ τοῦ Πατρὸς διὰ τὸ ἀνθρώπινον","severity":"info","text":"Cyril shifts from soteriological promise to Christological clarification, explaining that the Son's need for Fatherly assistance pertains only to his humanity, not his divinity.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"caution","kind":"caution","basis":"text","lemma":"τὴν τῶν πρωτοτόκων Ἐκκλησίαν","severity":"caution","text":"The phrase 'Church of the firstborn' is ambiguous: it may refer to the assembly of the righteous in heaven (cf. Heb 12:23) or to a specific liturgical title; Cyril does not elaborate.","cites":[],"named_sources":[],"dropped_cites":[]}],"ambiguities":["The source of the Moses citation is not explicitly given; it may be a conflation of Deut 31:6 and 31:8 LXX. The phrase 'Church of the firstborn' is ambiguous in its referent."],"confidence":"high","notes":[]},{"i":636,"ref":"p636","source":"γ. Ὅτι δὲ καὶ ἡ διὰ νόμου παίδευσις οὐδενὶ μέν που τάχα τῶν πρὸ τῆς ἐπιδημίας κατέστη γνώριμος νοηθεῖσα πνευματικῶς, τεθαύμασται δὲ λοιπὸν ἐπιλάμψαντος τοῦ Χριστοῦ, μονονουχὶ δὲ ἐν ὄψει τέθειται μικροῖς καὶ μεγάλοις, καταφοιτήσαντος ἐφ’ ἡμᾶς τοῦ ἁγίου Πνεύματος, δι’ οὗ συνίεμεν καὶ τὰ βάθη τοῦ Θεοῦ, σαφὲς κἀκ τῶνδε δὴ πάλιν. Ἔχει γὰρ ὧδε· Καὶ ἔγραψε Μωσῆς πάντα τὰ ῥήματα τοῦ νόμου τούτου εἰς βιβλίον, καὶ ἔδωκε τοῖς ἱερεῦσι τοῖς υἱοῖς Λευὶ, τοῖς αἴρουσι τὴν κιβωτὸν τῆς διαθήκης Κυρίου, καὶ τοῖς πρεσβυτέροις υἱῶν Ἰσραήλ. Καὶ ἐνετείλατο Μωσῆς αὐτοῖς ἐν τῇ ἡμέρᾳ ἐκείνῃ, λέγων· Μετὰ ἐπτὰ ἔτη ἐν καιρῷ ἐνιαυτοῦ ἀφέσεως, ἐν ἑορτῇ Σκηνοπηγίας, ἐν τῷ συμπορεύεσθαι πάντα Ἰσραὴλ, ὀφθῆναι ἐνώπιον Κυρίου τοῦ Θεοῦ σου, ἐν τῷ τόπῳ ᾧ ἂν ἐκλέξηται Κύριος, ἀναγνώσεσθε τὸν νόμον τοῦτον ἐναντίον παντὸς Ἰσραὴλ εἰς τὰ ὦτα αὐτῶν. Ἐκκλησιάζετε τὸν λαὸν, τοὺς ἄνδρας καὶ τὰς γυναῖκας, καὶ τὰ ἔκγονα, καὶ τὸν προσήλυτόν σου τὸν ἐν ταῖς πόλεσί σου, ἵνα ἀκούσωσι, καὶ ἵνα μάθωσι φοβεῖσθαι Κύριον τὸν Θεὸν αὐτῶν, καὶ ἀκούσωνται ποιεῖν πάντας τοὺς λόγους τοῦ νόμου τούτου. Ἀκούεις ὅτι γέγραφε μὲν τὸν νόμον· ἐπισκήπτει δὲ καὶ τοῖς ἐξειλεγμένοις ἱερεῦσί τέ φημι, καὶ μέν τοι καὶ πρεσβυτέροις ἑβδόμου παρελάσοντος ἔτους, ἐν καιρῷ τῆς ἀφέσεως, ἐν ἑορτῇ τῆς Σκηνοπηγίας, ἐκκλησιάζειν ἅπαντας νεανίας καὶ πρεσβύτας, γύναιά τε καὶ παῖδας, καὶ τότε συνειλεγμένοις ἀναγινώσκειν αὐτόν.","english":"That the education through the law was perhaps not known to anyone before the advent as understood spiritually, but was thereafter admired when Christ shone forth, and has been placed almost before the eyes of small and great, the Holy Spirit having come down upon us, through whom we understand even the depths of God, is clear also from the following. For it says thus: \"And Moses wrote all the words of this law in a book, and gave it to the priests, the sons of Levi, who carry the ark of the covenant of the Lord, and to the elders of the sons of Israel. And Moses commanded them on that day, saying: 'After seven years, at the time of the year of release, at the feast of Tabernacles, when all Israel assembles to appear before the Lord your God, in the place which the Lord shall choose, you shall read this law before all Israel in their ears. Gather the people, the men and the women, and the children, and your proselyte in your cities, that they may hear, and that they may learn to fear the Lord their God, and that they may hear to do all the words of this law.'\" You hear that he wrote the law, and he also charges the chosen priests, I mean, and indeed the elders, that when the seventh year has passed, at the time of the release, at the feast of Tabernacles, they are to gather all, young and old, women and children, and then read it to those assembled.","structure":"narrative","commentary":[{"unit":"sense","kind":"sense","basis":"text","lemma":"ἡ διὰ νόμου παίδευσις","severity":"info","text":"Cyril argues that the spiritual understanding of the law was unknown before Christ's advent, but became manifest after the coming of the Holy Spirit.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"scripture","kind":"scripture","basis":"text","lemma":"Καὶ ἔγραψε Μωσῆς ...","severity":"info","text":"Cyril quotes a composite passage resembling Deuteronomy 31:9–12 and 31:10–13, with elements from the Septuagint, including the command to read the law every seven years at the Feast of Tabernacles.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"background","kind":"background","basis":"background","lemma":"ἑορτῇ Σκηνοπηγίας","severity":"info","text":"The Feast of Tabernacles (Sukkoth) is a biblical harvest festival; Cyril highlights its role in the septennial public reading of the law, a practice rooted in Deuteronomy 31.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"structure","kind":"structure","basis":"text","lemma":"Ἀκούεις","severity":"info","text":"Cyril uses the rhetorical device 'you hear' to transition from the scriptural quotation to his exegesis, summarizing the command to gather all Israel for the reading.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"reception","kind":"reception","basis":"text","lemma":"τοῦ ἁγίου Πνεύματος","severity":"info","text":"Cyril attributes the post-advent understanding of the law to the descent of the Holy Spirit, reflecting a Pentecostal typology common in patristic exegesis.","cites":[],"named_sources":[],"dropped_cites":[]}],"ambiguities":["The exact source of the scriptural quotation is unclear; it conflates elements from Deuteronomy 31:9–13 and possibly other passages, and the phrase 'προσήλυτόν σου' may reflect a Septuagint variant."],"confidence":"high","notes":[]},{"i":637,"ref":"p637","source":"Ὅτι γὰρ ἔμελλον πολλοὶ καὶ οὐκ εὐαρίθμητοι παριππεύσειν χρόνοι, ἄχρις ἂν ἐπιλάμψῃ Χριστὸς, καὶ ὁ τῆς ἐνανθρωπήσεως ἀναδειχθείη καιρὸς, ἀναμάθοι τις ἂν διά γε τοῦ δεῖν δι’ ἑπτὰ ἐτῶν ποιεῖν τὴν ἀνάγνωσιν. Ὁ γὰρ ἑπτὰ ἀριθμὸς πληθύος ἂν εἴη σημαντικὸς παρὰ τῇ θείᾳ Γραφῇ, κατ’ ἐκεῖνο δὲ, οἶμαί που, τὸ Στεῖρα δὲ ἔτεκεν ἑπτά. Καὶ πάλιν· Μὴ καταπιστεύσῃς τῷ ἐχθρῷ σου εἰς τὸν αἰῶνα· ἑπτὰ γάρ εἰσι πονηρίαι ἐν καρδίᾳ αὐτοῦ. Ἔφη δέ που καὶ ὁ Παροιμιαστής· Ἑπτάκις πεσεῖται ὁ δίκαιος, καὶ ἀναστήσεται. Ἐπιτήρει δὲ ὅτι ἐν ἔτεσι τοῖς ἑπτὰ τοῖς πρὸ τῆς ἀφέσεως, τουτέστιν, ἐν χρόνοις τοῖς πρὸ τῆς ἐπιδημίας, ὁ νόμος οὐκ ἀνεγινώσκετο. Ὅμοιον γὰρ τὸ μηδ’ ὅλως ἀναγινώσκειν αὐτὸν, τὸ μηδὲν δύνασθαι νοεῖν, κἂν εἴ τις αὐτὸν ἀναγινώσκοι τυχόν. Γνώριμος δὲ, ὡς ἔφην, τότε δὴ γέγονε μικροῖς καὶ μεγάλοις, ὅτε καὶ ὁ τῆς ἀφέσεως ἐνέστη καιρός. Ὁ μὲν γὰρ νόμος τοῖς ἀρχαιοτέροις ἐνετέλλετο, λέγων· Δι’ ἑπτὰ ἐτῶν ποιήσεις ἄφεσιν, καὶ οὕτω ποιήσεις αὐτήν. Ἄφες πᾶν χρέος ἴδιον ὃ ὀφείλει σοι ὁ πλησίον. Καὶ πάλιν· Ἐὰν κτήσεις παῖδα Ἑβραῖον, ἓξ ἔτη δουλεύσει σοι· τῷ δὲ ἔτει τῷ ἑβδόμῳ ἀφήσεις αὐτὸν ἐλεύθερον ἀπὸ σοῦ. Ὁ δὲ Κύριος ἡμῶν Ἰησοῦς Χριστὸς ἐπὶ τέλει τῶν αἰώνων, καὶ μονονουχὶ ἑπτὰ ἐτῶν, ἀφῆκε τὰ ὀφειλήματα, καὶ ἀνῆκεν ἡμαρτηκότας, καὶ χρεωφειλέταις οὖσιν, ἐχαρίσατο, κατὰ τὴν εὐαγγελικὴν παραβολὴν, δούλους ὄντας τῆς ἁμαρτίας, καὶ ὑπεζευγμένους τῷ Σατανᾷ, τῷ τῆς ἐλευθερίας πνεύματι λαμπροὺς ἀπέφηνε καὶ ἠγλαϊσμένους.","english":"For that many and not easily numbered years were to pass by, until Christ should shine forth and the time of the incarnation be revealed, one might learn from the fact that the reading was to be done through seven years. For the number seven is indicative of multitude in holy Scripture, according to that, I think somewhere, \"The barren one bore seven.\" And again: \"Do not trust your enemy forever; for there are seven wickednesses in his heart.\" The Proverbist also said somewhere: \"The righteous man will fall seven times and rise again.\" Observe that in the seven years before the release, that is, in the times before the advent, the law was not read. For not reading it at all is similar to being unable to understand anything, even if one should happen to read it. But it became known, as I said, to small and great alike, when the time of the release arrived. For the law commanded the ancients, saying: \"After seven years you shall make a release, and thus you shall make it. Release every private debt which your neighbor owes you.\" And again: \"If you acquire a Hebrew slave, he shall serve you six years; but in the seventh year you shall release him free from you.\" And our Lord Jesus Christ, at the end of the ages, and almost after seven years, released the debts, and forgave those who had sinned and were debtors, and granted grace, according to the Gospel parable, to those who were slaves of sin and yoked to Satan, making them bright and glorious with the spirit of freedom.","structure":"narrative","commentary":[{"unit":"scripture","kind":"scripture","basis":"text","lemma":"Στεῖρα δὲ ἔτεκεν ἑπτά","severity":"info","text":"Cyril cites a proverb-like phrase, 'The barren one bore seven,' possibly from a lost source or a paraphrase of 1 Samuel 2:5 (Hannah's barrenness reversed). The exact origin is uncertain.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"scripture","kind":"scripture","basis":"text","lemma":"Μὴ καταπιστεύσῃς τῷ ἐχθρῷ σου εἰς τὸν αἰῶνα· ἑπτὰ γάρ εἰσι πονηρίαι ἐν καρδίᾳ αὐτοῦ","severity":"info","text":"This saying is not a direct biblical quotation; it may derive from a wisdom tradition or a paraphrase of Proverbs (cf. Prov 26:24-25). Cyril attributes it loosely.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"scripture","kind":"scripture","basis":"text","lemma":"Ἑπτάκις πεσεῖται ὁ δίκαιος, καὶ ἀναστήσεται","severity":"info","text":"Cyril attributes this to 'the Proverbist' (ὁ Παροιμιαστής), likely a reference to Proverbs 24:16 LXX, though the wording differs. The LXX reads: 'ὁ δίκαιος ἐπτάκις πίπτει καὶ ἀνίσταται.'","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"scripture","kind":"scripture","basis":"text","lemma":"Δι’ ἑπτὰ ἐτῶν ποιήσεις ἄφεσιν","severity":"info","text":"Cyril paraphrases the law of release from Deuteronomy 15:1-2 LXX, which mandates a remission of debts every seven years. The wording is adapted for his typological argument.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"scripture","kind":"scripture","basis":"text","lemma":"Ἐὰν κτήσεις παῖδα Ἑβραῖον, ἓξ ἔτη δουλεύσει σοι· τῷ δὲ ἔτει τῷ ἑβδόμῳ ἀφήσεις αὐτὸν ἐλεύθερον","severity":"info","text":"This refers to the law of Hebrew slave release in Exodus 21:2 LXX, though the exact phrasing is Cyril's summary. The seven-year cycle is central to his typology of Christ's advent.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"reception","kind":"reception","basis":"text","lemma":"","severity":"info","text":"Cyril interprets the seven-year cycle of legal release as a type of Christ's forgiveness at the end of the ages, aligning with his broader allegorical method in the Glaphyra.","cites":[],"named_sources":[],"dropped_cites":[]}],"ambiguities":["The source of the proverb 'The barren one bore seven' is unclear; it may be a non-canonical saying or a misremembered biblical allusion.","The phrase 'Do not trust your enemy... seven wickednesses' is not a direct biblical quotation; its origin is uncertain."],"confidence":"high","notes":[]},{"i":638,"ref":"p638","source":"Ἀνεδείχθη δὲ τῆς ἀφέσεως ὁ καιρὸς, ἐν καιρῷ τῆς Σκηνοπηγίας, ἢ τὸ τῆς ἀναστάσεως ὑποδηλοῖ μυστήριον, ὅτε τὸ ἑκάστου τῶν ἐν γῇ κειμένων διαπήγνυται σκῆνος, ἤ τοι τὸ σῶμα. Ἐπειδὴ γὰρ ἐκ νεκρῶν ἀνεβίω Χριστὸς, πατήσας τὸν θάνατον, καὶ σκυλεύσας τὸν ᾅδην, καὶ εἰρηκὼς τοῖς ἐν δεσμοῖς· Ἐξέλθετε, καὶ τοῖς ἐν τῷ σκότει, ἀνακαλύφθητε, τότε τῷ ἁγίῳ ἀνακαλλύνων Πνεύματι τὴν ἀνθρώπου φύσιν, ὡς ἐν ἀπαρχῇ τοῦ γένους, καὶ τῶν ἀνακτιζομένων εἰς ἁγιασμὸν, ἐνεφύσησε τοῖς ἁγίοις ἀποστόλοις λέγων· Λάβετε Πνεῦμα ἅγιον. Τότε καὶ ἀνεῴχθησαν οἱ τῆς διανοίας ἡμῶν ὀφθαλμοί. Τότε πεφωτίσμεθα, καὶ τὸν πάλαι κεκρυμμένον, καὶ οὐδενί που τάχα τῶν ἀρχαιοτέρων γνώριμον νενοήκαμεν νόμον. Τότε συνεγηγέρμεθα καὶ ἐκ τῶν περάτων τῆς γῆς, εἰς ὃν ἐξελέξατο τόπον, τουτέστι, τὴν Ἐκκλησίαν, ἐκεῖ γεγονόσιν ἡμῖν τὸν ἐν σκιαῖς καὶ τύποις διερμηνεύουσι νόμον οἱ ἀπόλεκτοί τε καὶ ἱεροὶ μυσταγωγοὶ καὶ διδάσκαλοι. Καὶ γοῦν ὁ θεσπέσιος Παῦλος τοὺς τύπους εὖ μάλα μεταστοιχειῶν εἰς πνευματικὴν θεωρίαν, καὶ ἐπιστέλλει, καί φησι· Εἰ γὰρ τὸ αἷμα ταύρων καὶ τράγων, καὶ σποδὸς δαμάλεως ῥαντίζουσα τοὺς κεκοινωμένους ἁγιάζει πρὸς τὴν τῆς σαρκὸς καθαρότητα· πόσῳ μᾶλλον τὸ αἷμα τοῦ Χριστοῦ; Σφαζόντων δὲ τῶν ἐξ Ἰσραὴλ τὸν ἀμνὸν, καὶ προσεδρευόντων ταῖς σκιαῖς, τὸν τοῦ μυστηρίου τύπον εἰς Χριστὸν ἀναφέρων, ἔφη πάλιν, ὅτι Τὸ πάσχα ἡμῶν ἐτύθη Χριστός. Ἐπιστέλλει δὲ καὶ ἑτέροις· Λέγετέ μοι, οἱ ὑπὸ νόμου θέλοντες εἶναι, τὸν νόμον οὐκ ἀκούετε; Γέγραπται γὰρ, ὅτι Ἀβραὰμ δύο υἱοὺς ἔσχεν, ἕνα ἐκ τῆς παιδίσκης, καὶ ἕνα ἐκ τῆς ἐλευθέρας.","english":"The time of release was revealed at the time of the Feast of Tabernacles, which signifies the mystery of the resurrection, when the tabernacle, that is, the body, of each of those lying in the earth is set up. For since Christ rose from the dead, trampling death, despoiling Hades, and saying to those in bonds, \"Come out,\" and to those in darkness, \"Be uncovered,\" then, adorning human nature anew with the Holy Spirit, as a firstfruit of the race and of those being renewed for sanctification, he breathed into the holy apostles, saying, \"Receive the Holy Spirit.\" Then the eyes of our understanding were opened. Then we were enlightened, and we understood the law that was long hidden and known to scarcely any of the ancients. Then we were also raised together from the ends of the earth to the place he chose, that is, the Church, where, having come, the chosen and sacred mystagogues and teachers interpret the law that is in shadows and types. And indeed, the divine Paul, well transforming the types into spiritual contemplation, writes and says, \"For if the blood of bulls and goats and the ashes of a heifer, sprinkling those defiled, sanctifies them for purity of the flesh, how much more the blood of Christ?\" And when those from Israel slaughtered the lamb and attended to the shadows, referring the type of the mystery to Christ, he said again that \"Our Passover, Christ, was sacrificed.\" And he writes to others, \"Tell me, you who wish to be under the law, do you not hear the law? For it is written that Abraham had two sons, one from the slave woman and one from the free woman.","structure":"narrative","commentary":[{"unit":"background","kind":"background","basis":"text","lemma":"Σκηνοπηγίας","severity":"info","text":"The Feast of Tabernacles (Skenopegia) commemorated the wilderness sojourn; Cyril here reinterprets it as a type of the resurrection, linking the setting up of tents to the raising of bodies.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"scripture","kind":"scripture","basis":"text","lemma":"Λάβετε Πνεῦμα ἅγιον","severity":"info","text":"Cyril alludes to John 20:22, where Jesus breathes on the apostles and says, 'Receive the Holy Spirit.' This is not a direct quotation but a clear echo.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"scripture","kind":"scripture","basis":"text","lemma":"Εἰ γὰρ τὸ αἷμα ταύρων καὶ τράγων","severity":"info","text":"Cyril paraphrases Paul's argument in Hebrews 9:13-14, contrasting Levitical purification with Christ's blood. The wording is adapted, not verbatim.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"scripture","kind":"scripture","basis":"text","lemma":"Τὸ πάσχα ἡμῶν ἐτύθη Χριστός","severity":"info","text":"This echoes 1 Corinthians 5:7, where Paul calls Christ 'our Passover.' Cyril uses it to typologically connect the lamb sacrifice to Christ.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"scripture","kind":"scripture","basis":"text","lemma":"Ἀβραὰμ δύο υἱοὺς ἔσχεν","severity":"info","text":"Cyril cites Paul's reference to Abraham's two sons (Ishmael and Isaac) from Galatians 4:22, a key passage for typological interpretation of the law.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"reception","kind":"reception","basis":"text","lemma":"μυσταγωγοὶ καὶ διδάσκαλοι","severity":"info","text":"Cyril describes the apostles as 'mystagogues and teachers,' a term common in Alexandrian exegesis for those who unveil hidden spiritual meanings.","cites":[],"named_sources":[],"dropped_cites":[]}],"ambiguities":["The phrase 'Ἐξέλθετε, καὶ τοῖς ἐν τῷ σκότει, ἀνακαλύφθητε' is not a direct biblical quotation; it may be a free composition by Cyril echoing resurrection imagery.","The reference to 'the divine Paul' writing to 'others' is vague; the specific addressees are not identified in the text."],"confidence":"high","notes":[]},{"i":639,"ref":"p639","source":"Ἀλλ’ ὁ μὲν ἐκ τῆς παιδίσκης, κατὰ σάρκα γεγένηται· ὁ δὲ ἐκ τῆς ἐλευθέρας, δι’ ἐπαγγελίας· ἅτινά ἐστιν ἀλληγορούμενα. Αὗται γάρ εἰσι δύο Διαθῆκαι· μία μὲν ἀπὸ ὄρους Σινᾶ, εἰς δουλείαν γεννῶσα, ἥτις ἐστὶν Ἀγάρ. Τὸ γὰρ Ἀγὰρ Σινᾶ ὄρος ἐστὶν ἐν τῇ Ἀραβίᾳ, συστοιχεῖ δὲ τῇ νῦν Ἱερουσαλήμ. Δουλεύει γὰρ μετὰ τῶν τέκνων αὐτῆς. Ἡ δὲ ἄνω Ἱερουσαλὴμ ἐλευθέρα ἐστὶν, ἥτις ἐστὶ μήτηρ ἡμῶν. Μυσταγωγούμενοι τοίνυν πνευματικῶς τὸν νόμον τὸν θεῖον ἐν ἑαυτοῖς εἰσδεχόμεθα φόβον. Ὅτι δὲ ἔμελλε συσταλήσεσθαι κατὰ καιροὺς τῆς ἐν τύποις καὶ σκιᾷ λατρείας ἡ δύναμις, παρέδειξε πάλιν αἰνιγματωδῶς ὁ Μωσῆς. Γέγραπται γὰρ ὅτι ἡνίκα δὲ συνετέλεσε Μωσῆς γράφων πάντας τοὺς λόγους τοῦ νόμου τούτου εἰς βιβλίον, ἕως εἰς τέλος, καὶ ἐνετείλατο τοῖς Λευίταις τοῖς αἴρουσιν τὴν κιβωτὸν τῆς Διαθήκης Κυρίου, λέγων· Λαβόντες τὸ βιβλίον τοῦτο, θήσετε αὐτὸ ἐκ πλαγίων τῆς κιβωτοῦ τῆς Διαθήκης Κυρίου τοῦ Θεοῦ ἡμῶν. Σύνες οὖν ὅπως εἰς ἔν τι μέρος τῆς κιβωτοῦ, καὶ οὐκ ἐν αὐτῷ τῷ μέσῳ προστέταχεν ἀποκεῖσθαι τὸν νόμον· ὡς ὅσον οὐδέπω παρεσομένων τῶν νέων καὶ διὰ Χριστοῦ θεσπισμάτων, οἷς ἦν ἀνάγκη παραχωρεῖν τὴν ἀρχαιοτέραν ἐντολήν· μονονουχὶ δὲ καὶ διδόναι τόπον, ἢ καὶ ἐκ μέσου χωρεῖν, ἴνα τὸ τυχὸν ἐπεισφέρηται. Οὐκ ἀποβάλλεται μὲν γὰρ τῆς ἁγίας κιβωτοῦ· δεκτὸς γὰρ ἐν Ἐκκλησίαις ὁ διὰ Μωσέως νόμος, πλὴν, οὐκ ἐν πρώτῳ τέθειται τόπῳ·","english":"But the one from the handmaid was born according to the flesh, while the one from the free woman was born through a promise; these things are allegorized. For these are the two Covenants: one from Mount Sinai, giving birth to servitude, which is Hagar. For Hagar is Mount Sinai in Arabia, and it corresponds to the present Jerusalem. For she serves along with her children. But the upper Jerusalem is free, and she is our mother. Therefore, being mystically initiated, we receive the divine law with fear within ourselves. And that the power of the worship in types and shadows was about to be diminished in due time, Moses again indicated enigmatically. For it is written that when Moses finished writing all the words of this law into a book, to the very end, he commanded the Levites who carry the ark of the Covenant of the Lord, saying: \"Take this book and place it at the side of the ark of the Covenant of the Lord our God.\" Understand, then, how he ordered the law to be deposited in one part of the ark, and not in the middle itself, as if the new ordinances through Christ were soon to come, to which the older commandment must give way—indeed, almost make room, or even step aside, so that the new may be introduced. For the law through Moses is not cast out of the holy ark; it is accepted in the Churches, but it is not placed in the foremost position.","structure":"narrative","commentary":[{"unit":"background","kind":"background","basis":"text","lemma":"Ἀγὰρ Σινᾶ ὄρος","severity":"info","text":"Cyril identifies Hagar with Mount Sinai in Arabia, a typological equation linking the handmaid to the Old Covenant given at Sinai. This reflects a common patristic allegory where Hagar represents the servitude of the Mosaic law.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"scripture","kind":"scripture","basis":"text","lemma":"Λαβόντες τὸ βιβλίον τοῦτο, θήσετε αὐτὸ ἐκ πλαγίων τῆς κιβωτοῦ","severity":"info","text":"Cyril paraphrases a command from Deuteronomy (31:24-26) where Moses orders the law placed beside the ark. The detail of 'at the side' is his interpretive focus, not a direct quotation.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"sense","kind":"sense","basis":"text","lemma":"συστοιχεῖ δὲ τῇ νῦν Ἱερουσαλήμ","severity":"info","text":"Cyril equates Hagar (Sinai) with the earthly Jerusalem, both in servitude, contrasting the 'upper Jerusalem' as free. This aligns with his typology of the two covenants.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"reception","kind":"reception","basis":"text","lemma":"δεκτὸς γὰρ ἐν Ἐκκλησίαις ὁ διὰ Μωσέως νόμος","severity":"info","text":"Cyril affirms the Mosaic law is accepted in the Church but subordinated to the new covenant. This reflects a common patristic position that the law is retained as prophecy or type, not abrogated.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"structure","kind":"structure","basis":"text","lemma":"δύο Διαθῆκαι","severity":"info","text":"Cyril structures the passage around two covenants: the Sinaitic (Hagar, servitude) and the new (free, upper Jerusalem). The ark placement allegorizes the law's secondary status.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"caution","kind":"caution","basis":"text","lemma":"Ἀγὰρ Σινᾶ ὄρος ἐστὶν ἐν τῇ Ἀραβίᾳ","severity":"caution","text":"Cyril's identification of Hagar with Mount Sinai is etymological and allegorical, not geographical. The Coptic text may reflect a tradition linking the name Hagar to the region, but this is not a historical claim.","cites":[],"named_sources":[],"dropped_cites":[]}],"ambiguities":["The phrase 'συστοιχεῖ δὲ τῇ νῦν Ἱερουσαλήμ' could mean Hagar corresponds to the earthly Jerusalem in status (servitude) or in location; Cyril likely intends the former.","The command to place the law 'ἐκ πλαγίων' (at the side) is not in the biblical text as a direct quote; Cyril may be paraphrasing or drawing on a variant tradition."],"confidence":"high","notes":[]},{"i":640,"ref":"p640","source":"συνεστάλη δὲ ὥσπερ καὶ μεμένηκεν ἐκ πλαγίου, παραχωρῶν, ὡς ἔφην, τοῖς ἀσυγκρίτως ὑπερκειμένοις, τουτέστι, τοῖς θείοις τε καὶ εὐαγγελικοῖς θεσπίσμασι, δι’ ὧν ἡμᾶς εἰς θεογνωσίαν, καὶ εἰς πᾶσαν εἴδησιν ἀρετῆς πεπαιδαγώγηκεν ὁ Χριστός· δι’ οὗ καὶ μεθ’ οὗ τῷ Θεῷ καὶ Πατρὶ ἡ δόξα σὺν ἁγίῳ Πνεύματι εἰς τοὺς αἰῶνας τῶν αἰώνων. Ἀμήν.","english":"It was drawn back, as it were, and remained to the side, yielding place, as I said, to the incomparably superior things—that is, to the divine and evangelical ordinances, through which Christ has educated us into knowledge of God and into every understanding of virtue; through whom and with whom glory is to God and Father together with the Holy Spirit, unto the ages of ages. Amen.","structure":"narrative","commentary":[{"unit":"sense","kind":"sense","basis":"text","lemma":"συνεστάλη","severity":"info","text":"The verb συνεστάλη (drawn back) continues the spatial metaphor of the previous passage, where the lower Jerusalem yields to the upper. Cyril emphasizes the subordination of the Mosaic law to the Gospel.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"term","kind":"term","basis":"glossary","lemma":"θεσπίσμασι","severity":"info","text":"Θεσπίσμασι (ordinances) is a rare term in Cyril, used here for the divine and evangelical decrees. It echoes the language of prophetic oracles, underscoring the authority of Christ's teaching.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"scripture","kind":"scripture","basis":"text","lemma":"εἰς θεογνωσίαν","severity":"info","text":"The phrase 'knowledge of God' (θεογνωσίαν) is a key Pauline and patristic concept, often linked to Romans and the Johannine corpus. Cyril uses it to summarize the goal of Christian paideia.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"structure","kind":"structure","basis":"text","lemma":"Ἀμήν","severity":"info","text":"The concluding 'Amen' marks the end of the entire Glaphyra on the Pentateuch. This is the final passage of the work, closing with a doxology to the Trinity.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"reception","kind":"reception","basis":"background","lemma":"δόξα σὺν ἁγίῳ Πνεύματι","severity":"info","text":"The doxology 'glory to God and Father together with the Holy Spirit' reflects post-Nicene trinitarian formula, consistent with Cyril's anti-Arian stance. It underscores the work's theological orthodoxy.","cites":[],"named_sources":[],"dropped_cites":[]}],"ambiguities":["The phrase 'δι’ οὗ καὶ μεθ’ οὗ' (through whom and with whom) is ambiguous: it may refer to Christ as the agent and companion of the doxology, or to the Holy Spirit implied in the preceding clause. The translation follows the former reading."],"confidence":"high","notes":[]}]}