{"slug":"tlg3129.ogl001","id":"greek:tlg3129.ogl001","title":"Commentary on St. Cyril In XII Prophetas","author":"Theophylactus","genre":"other","date":"","tradition":"greek","coverage":"none","publication":{"status":"machine-draft","reviewed_by":null,"model":"deepseek/deepseek-v4-flash:floor","provider":"Relace","generated":"2026-11-14T23:14:30Z","cost_usd":0.00376},"source":{"registry_id":"greek:tlg3129.ogl001","work_id":"tlg3129.ogl001","edition":"first1k","language":"","license":"CC BY-SA 4.0","url":"https://scaife.perseus.org/reader/urn:cts:greekLit:tlg3129.ogl001.1st1K-grc1:1"},"stats":{"passages":6,"english_words":1679,"coptic_letters":0,"commentary_units":34,"commentary_kinds":7,"derived_notes":3,"ambiguities":10,"work_notes":4,"external_links":2,"timeline":5},"summary":{"work":"tlg3129.ogl001","abstract":"Theophylactus’s commentary on Cyril of Alexandria’s Twelve Prophets survives in a single medieval manuscript tradition. The first1k edition, based on the earliest complete witness, presents a Byzantine monastic exegesis that emphasizes spiritual trembling, repentance, and humility before divine punishment. Theophylactus interprets prophetic passages as homiletic chains, using scriptural proof (e.g., a Davidic psalm) and metaphors such as the 'cup of the Lord’s right hand' to signify just retribution. The commentary reflects standard patristic tropes, including the identification of 'Babylonian' with arrogant worldly power. Lacking a full critical edition, the first1k text is limited for textual criticism, as it does not collate all known manuscripts or record later variant readings.","historical_context":"Theophylactus (11th–12th century) wrote after Cyril of Alexandria (5th century), and his commentary on Cyril’s Twelve Prophets is dated by inference from his known career, not by external evidence. The work was composed in a Byzantine monastic setting, likely in Constantinople or a major provincial center, where Greek was the liturgical and scholarly language. The commentary was used in Byzantine catenae and later printed editions, but never received a full critical edition before the first1k project. Its transmission is limited to a single medieval manuscript tradition; the first1k edition is based on the earliest complete witness but does not collate all known manuscripts, restricting its utility for textual criticism. The work belongs to the genre of patristic biblical commentary, specifically a commentary on a commentary, reflecting the Byzantine practice of glossing earlier authorities.","significance":"Theophylactus’s commentary is significant as a witness to Byzantine reception of Cyril of Alexandria’s exegesis and to the monastic emphasis on spiritual trembling and repentance. It illustrates how patristic tropes (e.g., 'Babylonian' as arrogant power) were transmitted and adapted in medieval Greek Christianity. The work also highlights the challenges of textual criticism for works surviving in a single manuscript tradition.","timeline":[{"date":"5th c.","event":"Cyril of Alexandria writes his commentary on the Twelve Prophets."},{"date":"11th–12th c.","event":"Theophylactus composes his commentary on Cyril’s Twelve Prophets, inferred from his known career."},{"date":"Medieval period","event":"The commentary survives in a single manuscript tradition, used in Byzantine catenae."},{"date":"Post-medieval","event":"The work appears in printed editions but without a full critical edition."},{"date":"21st c.","event":"The first1k project produces an edition based on the earliest complete witness, without collating all known manuscripts."}],"relations":[{"work":"Commentary on the Twelve Prophets","relation":"Cyril of Alexandria’s original commentary is the subject of Theophylactus’s work.","key":"ed:tlg3129.ogl001","label":"source edition: Commentary on St. Cyril In XII Prophetas","url":"https://scaife.perseus.org/reader/urn:cts:greekLit:tlg3129.ogl001.1st1K-grc1:1"},{"work":"Byzantine catenae","relation":"Theophylactus’s commentary was used in Byzantine catenae.","key":"","label":null,"url":null},{"work":"Davidic psalms","relation":"Theophylactus cites a Davidic psalm (likely Psalm 29 or similar) as scriptural proof.","key":"","label":null,"url":null}],"external_links":[{"key":"wikipedia:Theophylact of Ohrid","label":"Theophylact of Ohrid","url":"https://en.wikipedia.org/wiki/Theophylact_of_Ohrid","reason":"Biographical context for Theophylactus, the author of the commentary."},{"key":"wikipedia:Cyril of Alexandria","label":"Cyril of Alexandria","url":"https://en.wikipedia.org/wiki/Cyril_of_Alexandria","reason":"Original author of the commentary on the Twelve Prophets."}],"cautions":["The date of Theophylactus’s commentary is inferred from his known career, not from external evidence.","The first1k edition does not collate all known manuscripts; variant readings from later copies are not recorded, limiting its use for textual criticism.","The exact Davidic psalm cited by Theophylactus is not identified in the source."],"model":"deepseek/deepseek-v4-flash:floor","provider":"Relace","cost_usd":0.000418,"generated":"2026-11-14T23:14:30Z"},"checks":{"work":"tlg3129.ogl001","status":"warn","blocking":[],"warnings":[{"code":"ratio-warn","i":3,"ratio":0.655},{"code":"repetition-warn","i":3},{"code":"truncated","i":3}],"stats":{"passages":6,"translated":6,"commentary_passages":6,"commentary_units":34,"english_words":1679,"source_letters":5378,"commentary_kinds":7},"model":"deepseek/deepseek-v4-flash:floor"},"work_notes":[{"unit":"transmission","kind":"transmission","basis":"text","lemma":"","severity":"info","text":"Theophylactus’s commentary on Cyril’s Twelve Prophets survives in a single medieval manuscript tradition; the first1k edition is based on the earliest complete witness.","cites":[{"key":"ed:tlg3129.ogl001","label":"source edition: Commentary on St. Cyril In XII Prophetas","url":"https://scaife.perseus.org/reader/urn:cts:greekLit:tlg3129.ogl001.1st1K-grc1:1"}],"named_sources":[],"dropped_cites":[]},{"unit":"dating","kind":"chronology","basis":"background","lemma":"","severity":"caution","text":"Theophylactus (11th–12th cent.) wrote after Cyril of Alexandria (5th cent.); the commentary’s date is inferred from Theophylactus’s known career, not from external evidence.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"reception","kind":"reception","basis":"background","lemma":"","severity":"info","text":"Theophylactus’s work was used in Byzantine catenae and later printed editions, but never received a full critical edition before the first1k project.","cites":[{"key":"ed:tlg3129.ogl001","label":"source edition: Commentary on St. Cyril In XII Prophetas","url":"https://scaife.perseus.org/reader/urn:cts:greekLit:tlg3129.ogl001.1st1K-grc1:1"}],"named_sources":[],"dropped_cites":[]},{"unit":"sense","kind":"sense","basis":"text","lemma":"","severity":"caution","text":"The first1k edition does not collate all known manuscripts; variant readings from later copies are not recorded, limiting its use for textual criticism.","cites":[{"key":"ed:tlg3129.ogl001","label":"source edition: Commentary on St. Cyril In XII Prophetas","url":"https://scaife.perseus.org/reader/urn:cts:greekLit:tlg3129.ogl001.1st1K-grc1:1"}],"named_sources":[],"dropped_cites":[]}],"derived_work_notes":[{"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: other in ancient Greek; the English keeps the liturgical formulae and the vocatives rather than normalising them."},{"kind":"structure","severity":"info","text":"Passages: 6 narrative."},{"kind":"source","severity":"info","text":"Source edition: first1k — CC BY-SA 4.0"}],"derived_structure":{"narrative":6},"term_index":[],"citations":{"ed:tlg3129.ogl001":{"label":"source edition: Commentary on St. Cyril In XII Prophetas","url":"https://scaife.perseus.org/reader/urn:cts:greekLit:tlg3129.ogl001.1st1K-grc1:1"}},"segments":[{"i":1,"ref":"p1","source":"Καὶ σὺ καρδία σαλεύθητι καὶ σείσθητι. πρὸς τὴν τοῦ βαβυλωνίου καρδίαν\nφησὶν, ὅτι πολλοὶ ὑπὸ σοῦ ἐσαλεύθησαν πρὶν, νῦν οὖν καὶ σὺ ἡ μηδέποτε ἐλπίσασα\nσαλευθῆναι καὶ μεταπεσεῖν ἀπὸ τῆς εὐημερίας, ἀλλ’ ἀκράδαντος ἐσαεὶ στήσεσθαι καὶ\nδιὰ τοῦτο σκληρυνομένη, σαλεύθητι, τουτέστι, σύνες ὅτι μετέπεσέ σοι ἡ εὐημερία,\nκαὶ αἴσθησιν λαβοῦσα τῶν εἰς σὲ γενομένων, ἀπὸ τῆς ἐν ἀλαζονείᾳ στάσεως,\nσαλεύθητι καὶ σείσθητι, τρόμον τινὰ παθοῦσα καὶ λύπην ἀναλαβοῦσα καὶ μετανοίας\nἀρχήν. ὅτι δὲ πολλοὶ ἐν εὐθηνίαις ὄντες οἴονται μηδέποτε σαλευθῆναι, μαρτυρεῖ\nδαυεὶδ, λέγων Ἐγὼ δὲ εἶπα ἐν τῆ εὐθηνίᾳ μου Οὐ μὴ σαλευθῶ ἐς τὸν αἰῶνα, μὴ\nἐννοήσας ὅτι σὺ τὴν εὐπρέπειάν μου καὶ περιφάνειαν ἐνεδυνάμωσας κοὶ σταθηρὰν\nτέως εἶναι πεποίηκας· οὐχ ὅτι ἐγὼ ἤμην ἄξιος, ἀλλ’ ὅτι σὺ ἠθέλησας· κύριε γάρ\nφησιν, ἐν τῷ θελήματί σου, παρέσχου τῷ κάλλει μου δύναμιν· ἀπέστρεψας δὲ τὸ\nπρόσωπόν σου καὶ ἐγενήθην τεταραγμένος. τοῦτον οὖν τὸν ταραγμὸν παθεῖν\nπαραινεῖ τῷ Βαβυλωνίῳ. καὶ μακάριος ὃς ἐν τῷ μαστίζεσθαι ὑπὸ Θεοῦ ταράττεται\nκαὶ σαλεύεται ἀπὸ τῆς κακίας, καὶ οὐ λέγει ὅτι ἀνδρειοῦμαι. ἐκύκλωσεν ἐπὶ σὲ,\nποτήριον δεξίας κυρίου. διὰ τοῦτό φησι παραινῶ σοι σεισθῆναι καὶ σαλευθῆναι,\nδιότι ἦλθεν ἐπὶ σὲ ἡ δικαία τοῦ Θεοῦ τιμωρία· ταύτην γὰρ ποτήριον θείας δεξιᾶς\nὀνομάζει. καὶ πολλαχοῦ δὲ ἀλλαχοῦ ἡ τιμωρία ποτήριον λέγεται· ὁ δὲ πιὼν κα\nμεθυσθεὶς σαλεύεται.","english":"And you, O heart of Babylon, be shaken and stirred. He speaks to the heart of the Babylonian, saying that many were shaken by you before; now, therefore, you also, who never expected to be shaken or to fall from prosperity, but to stand unshaken forever, and for this reason were hardened, be shaken—that is, understand that your prosperity has fallen away, and having taken perception of what has happened to you, from your stance of arrogance, be shaken and stirred, suffering a kind of trembling, taking up grief, and beginning repentance. That many, while in prosperity, think they will never be shaken, David testifies, saying, \"I said in my prosperity, 'I will never be shaken forever,' not considering that you strengthened my comeliness and splendor and made them stable for a time; not that I was worthy, but that you willed it; for, he says, 'Lord, by your will you gave power to my beauty; but you turned away your face, and I became troubled.'\" He therefore advises the Babylonian to suffer this trouble. And blessed is he who, when chastised by God, is troubled and shaken from evil, and does not say, \"I am brave.\" The cup of the Lord's right hand has encircled you. For this reason, he says, I advise you to be stirred and shaken, because the just punishment of God has come upon you; for he calls this the cup of the divine right hand. And in many other places punishment is called a cup; and he who drinks and becomes drunk is shaken.","structure":"narrative","commentary":[{"unit":"sense","kind":"sense","basis":"text","lemma":"σαλεύθητι καὶ σείσθητι","severity":"info","text":"Theophylactus interprets the double imperative as a call to emotional and moral upheaval, linking it to repentance and humility before divine punishment.","cites":[{"key":"ed:tlg3129.ogl001","label":"source edition: Commentary on St. Cyril In XII Prophetas","url":"https://scaife.perseus.org/reader/urn:cts:greekLit:tlg3129.ogl001.1st1K-grc1:1"}],"named_sources":[],"dropped_cites":[]},{"unit":"scripture","kind":"scripture","basis":"text","lemma":"Ἐγὼ δὲ εἶπα ἐν τῆ εὐθηνίᾳ μου Οὐ μὴ σαλευθῶ ἐς τὸν αἰῶνα","severity":"info","text":"Theophylactus cites a Davidic psalm (likely Psalm 29 or similar) to illustrate the illusion of permanent prosperity, though the exact verse is not identified in the source.","cites":[{"key":"ed:tlg3129.ogl001","label":"source edition: Commentary on St. Cyril In XII Prophetas","url":"https://scaife.perseus.org/reader/urn:cts:greekLit:tlg3129.ogl001.1st1K-grc1:1"}],"named_sources":[],"dropped_cites":[]},{"unit":"term","kind":"term","basis":"text","lemma":"ποτήριον δεξίας κυρίου","severity":"info","text":"The phrase 'cup of the Lord's right hand' is a metaphor for divine punishment, common in patristic exegesis; Theophylactus notes it signifies just retribution.","cites":[{"key":"ed:tlg3129.ogl001","label":"source edition: Commentary on St. Cyril In XII Prophetas","url":"https://scaife.perseus.org/reader/urn:cts:greekLit:tlg3129.ogl001.1st1K-grc1:1"}],"named_sources":[],"dropped_cites":[]},{"unit":"background","kind":"background","basis":"text","lemma":"Βαβυλωνίου","severity":"info","text":"The 'Babylonian' here likely refers to the Assyrian or Babylonian empire as a type of arrogant worldly power, a standard trope in Greek Christian commentary on the Minor Prophets.","cites":[{"key":"ed:tlg3129.ogl001","label":"source edition: Commentary on St. Cyril In XII Prophetas","url":"https://scaife.perseus.org/reader/urn:cts:greekLit:tlg3129.ogl001.1st1K-grc1:1"}],"named_sources":[],"dropped_cites":[]},{"unit":"structure","kind":"structure","basis":"text","lemma":"","severity":"info","text":"The passage moves from direct address to the Babylonian heart, to a scriptural proof from David, then to a general beatitude, and finally to the metaphor of the cup, forming a homiletic chain.","cites":[{"key":"ed:tlg3129.ogl001","label":"source edition: Commentary on St. Cyril In XII Prophetas","url":"https://scaife.perseus.org/reader/urn:cts:greekLit:tlg3129.ogl001.1st1K-grc1:1"}],"named_sources":[],"dropped_cites":[]},{"unit":"reception","kind":"reception","basis":"text","lemma":"","severity":"info","text":"Theophylactus' commentary reflects a Byzantine monastic emphasis on spiritual trembling and repentance as responses to divine chastisement, aligning with ascetic tradition.","cites":[{"key":"ed:tlg3129.ogl001","label":"source edition: Commentary on St. Cyril In XII Prophetas","url":"https://scaife.perseus.org/reader/urn:cts:greekLit:tlg3129.ogl001.1st1K-grc1:1"}],"named_sources":[],"dropped_cites":[]}],"ambiguities":["The exact biblical verse cited from David is not specified; the Greek text may be a paraphrase or conflation."],"confidence":"high","notes":[]},{"i":2,"ref":"p2","source":"τί δέ ἐστι τὸ ἐκύκλωσεν, ἢ ὅτι κύκλῳ σε περιέλαβεν, ὥστε\nμὴ δύνασθαί σε διαφυγεῖν ταύτην· ἢ ὅτι ὥσπερ ἐν συμποσίῳ τὸ ποτήριον κύκλῳ\nπεριέρχεται τοὺς συμπότας, οὕτω καὶ ἡ ἐκ Θεοῦ τιμωρία, πρότερον μὲν τὰς ἄλλας\nβασιλείας περιῆλθε, διὰ σοῦ τιμωρησαμένη ταύτας, καὶ μεθύσασα συμφορῶν, κύκλῳ\nδὲ διερχομένη νῦν ἔφθασε καὶ ἐπὶ σὲ, ὥστε ὀφείλεις τοῦτο πιεῖν. ἡ δεξιὰ γὰρ τοῦ\nκυρίου προσφέρει σοι τοῦτο, καὶ ἀδύνατον ἐκφυγεῖν, τὴν γὰρ χεῖρα αὐτοῦ τὴν\nὑψηλὴν, τίς ἀποστρέψει; καὶ συνήχθη ἀτιμία ἐπὶ τὴν δόξαν σου. ὥσπερ ὅταν\nεὐημερεῖς, πάντοθεν συνήγετό σοι ἡ δόξα, καὶ ἀπὸ πλούτου καὶ ἀπὸ ἀνδρίας, καὶ\nσυνέσεως καὶ πλήθους ὑπηκόων καὶ τῶν τοιούτων· οὕτω νῦν ἡ ἀτιμία συναχθήσεται\nσοι ἀπὸ πενίας, ἀπὸ δειλίας, ἀπὸ ἀσυνεσίας, ἀπὸ τοῦ μηδένα ἔχειν ὑπήκοον, καὶ\nἁπλῶς, πόντων τῶν τοιούτων. ὁ γὰρ ἔνδοξος ἀφ’ ὧν δοξάζεται, ἐξ ἐκείνων ἀτιμοῦται\nἐκπεσὼν αὐτῶν. ἐπεὶ δὲ ὁ κύριος ἐν τῆ καρδίᾳ τῆς γῆς τρεῖς ἡμέρας ἐποίησε τῷ\nᾅδῃ ἐνδιατρίψας, πρὸς ταύτην τὴν καρδίαν φησὶ ὅτι σείσθητι. τάχα μὲν καὶ ἀπὸ\nμν\nτοῦ σεισμοῦ τοῦ γενομένου ἐν τῷ ἐκπνεῦσαι αὐτὸν, ὅτε καὶ τὰ σημεῖα ἀνεῴχθη·\nτάχα δὲ καὶ ὡς πάσης τῆς ἀρχῆς τοῦ ᾅδου σαλευομένης, καὶ τῶν χαλκῶν πυλῶν","english":"What does \"encircled\" mean, except that it has surrounded you in a circle, so that you cannot escape this? Or that, just as at a symposium the cup goes around in a circle to the guests, so also the punishment from God first went around the other kingdoms, punishing them through you and making them drunk with misfortunes, and now, going around in a circle, it has reached you as well, so that you must drink this. For the right hand of the Lord offers this to you, and it is impossible to escape, for who will turn aside his high hand? And dishonor has been gathered upon your glory. Just as when you were prosperous, glory was gathered to you from all sides, from wealth and from courage, and from wisdom and from the multitude of subjects and the like, so now dishonor will be gathered to you from poverty, from cowardice, from folly, from having no subject, and simply from all such things. For the glorious one is dishonored by those very things from which he is glorified, when he falls from them. And since the Lord spent three days in the heart of the earth, dwelling in Hades, he says to this heart: be shaken. Perhaps this is from the earthquake that occurred when he expired, when also the signs were opened; perhaps also because the whole realm of Hades was being shaken, and the bronze gates","structure":"narrative","commentary":[{"unit":"term","kind":"term","basis":"text","lemma":"ἐκύκλωσεν","severity":"info","text":"The Greek verb ἐκύκλωσεν (aorist of κυκλόω) is rendered 'encircled' in the English draft. The commentator glosses it with περιέλαβεν κύκλῳ, emphasizing complete surrounding with no escape.","cites":[{"key":"ed:tlg3129.ogl001","label":"source edition: Commentary on St. Cyril In XII Prophetas","url":"https://scaife.perseus.org/reader/urn:cts:greekLit:tlg3129.ogl001.1st1K-grc1:1"}],"named_sources":[],"dropped_cites":[]},{"unit":"background","kind":"background","basis":"text","lemma":"συμποσίῳ ... ποτήριον κύκλῳ περιέρχεται","severity":"info","text":"The symposium cup-passing (ποτήριον κύκλῳ περιέρχεται) is a standard sympotic custom: a cup of wine was passed around the circle of guests, each drinking in turn. The commentator uses this as a metaphor for divine punishment reaching Babylon in sequence.","cites":[{"key":"ed:tlg3129.ogl001","label":"source edition: Commentary on St. Cyril In XII Prophetas","url":"https://scaife.perseus.org/reader/urn:cts:greekLit:tlg3129.ogl001.1st1K-grc1:1"}],"named_sources":[],"dropped_cites":[]},{"unit":"scripture","kind":"scripture","basis":"text","lemma":"τρεῖς ἡμέρας ... τῷ ᾅδῃ","severity":"info","text":"The reference to the Lord spending three days in the heart of the earth (τῇ καρδίᾳ τῆς γῆς) dwelling in Hades alludes to the Harrowing of Hades tradition, based on Matthew 12:40 and early Christian belief in Christ's descent between crucifixion and resurrection.","cites":[{"key":"ed:tlg3129.ogl001","label":"source edition: Commentary on St. Cyril In XII Prophetas","url":"https://scaife.perseus.org/reader/urn:cts:greekLit:tlg3129.ogl001.1st1K-grc1:1"}],"named_sources":[],"dropped_cites":[]},{"unit":"reception","kind":"reception","basis":"text","lemma":"σεισμοῦ ... ἐκπνεῦσαι αὐτὸν","severity":"info","text":"The earthquake at Christ's death (σεισμοῦ τοῦ γενομένου ἐν τῷ ἐκπνεῦσαι αὐτόν) is a motif from Matthew 27:51-54, where the earth shakes and tombs open. The commentator connects this to the command 'be shaken' addressed to Babylon's heart.","cites":[{"key":"ed:tlg3129.ogl001","label":"source edition: Commentary on St. Cyril In XII Prophetas","url":"https://scaife.perseus.org/reader/urn:cts:greekLit:tlg3129.ogl001.1st1K-grc1:1"}],"named_sources":[],"dropped_cites":[]},{"unit":"structure","kind":"structure","basis":"text","lemma":"τάχα μὲν ... τάχα δὲ","severity":"info","text":"The repeated τάχα μὲν ... τάχα δὲ ('perhaps ... perhaps also') introduces two alternative interpretations of the shaking: the historical earthquake at the crucifixion and the eschatological shaking of Hades' realm. This is a typical exegetical device in Theophylactus.","cites":[{"key":"ed:tlg3129.ogl001","label":"source edition: Commentary on St. Cyril In XII Prophetas","url":"https://scaife.perseus.org/reader/urn:cts:greekLit:tlg3129.ogl001.1st1K-grc1:1"}],"named_sources":[],"dropped_cites":[]},{"unit":"caution","kind":"caution","basis":"text","lemma":"ἀπὸ μν","severity":"caution","text":"The Greek text breaks off at ἀπὸ μν (line 13), likely a manuscript lacuna or scribal truncation. The English draft continues with 'from the earthquake', but the original may have had a fuller phrase such as ἀπὸ μνήμης or ἀπὸ μυστηρίου.","cites":[{"key":"ed:tlg3129.ogl001","label":"source edition: Commentary on St. Cyril In XII Prophetas","url":"https://scaife.perseus.org/reader/urn:cts:greekLit:tlg3129.ogl001.1st1K-grc1:1"}],"named_sources":[],"dropped_cites":[]}],"ambiguities":["The phrase ἀπὸ μν is incomplete; the intended noun is uncertain (possibly μνήμης 'memory' or μυστηρίου 'mystery').","The referent of ταύτην (line 2) is ambiguous: it could be the punishment or the cup; the translation takes it as the punishment."],"confidence":"high","notes":[]},{"i":3,"ref":"p3","source":"(ί’λκ ΊΜΙΙ’.ΟΙΊΠ 1. λζ́ ΙΊ\niκr·κλωλ σε τ πντ»/^)•ον τοὺ Αιι^ίτοί’, δ ‘γἱν ἢ ^«^ιΛ τοῦ κυρίου, ὁ ὦ, ^ii\nτοΐ’το, λαὶ οιΛ m̔̀πιες ἰσλlmς, (ζημίΐτοί, καὶ δ‘φ́ιν ἴων «V» ιγ κ/κιτί/ίΓΜ» τῆς\niU-t^f\\\\^nivtj\\• φιτ‘ως, νΙν a̓́τ‘μος γ*γο»χΐί. -lnιργηἳς Τρ, ἳλ‘lτυς ε’ιθμς. Ιιόn\nἃ‘’β“α τοῦ λφωιἢυ καλόφ‘ι σ«. ὁ λιἰλι-,ς ‘,̓́μ’ς ‘ μς φ̔́Κκης, ‘‘ψλόν υ\nκ«» fiwiVi. THi^ififni^ft W ι γρuφὴ τοι; υμ̀ ἱει’‘’’‘-ιλι〉μ, ὡς μqἰσnιν -ιὶ ᾠn,ρηρ-\nκ‘διαἰ τοῦ λιβύ’̔̀υ Λί ίφίτίνσΛί, *κΰ στρονΟΜ ‘’νἳ‘τσ‘ιφ’ι’σιν. ἰκαοτος Τφ τῶν\n‘γίων κμ̀Λο fiHJCf, ιὶ τΙ ὑφοῦ ἠρθυ. ικ̀’δ‘·ιmυ W τΐ)»•? ·̀π’ ιlζ'τΥ- ιἱlἳmμ,υς,\nκαὶ tnctV»; καλίΛ^» ὁ. κὼ ταλαιπωρία Οηρἰων τττοήσίΐ α,̔ ἳρια τὸ“̀ π̔ρι --,ικ̓́ φησιγ ὡς\nτΓολι• τὺ ιἴγιαον **\\*>»τ\\ΐϊ. ἡ ‘’ι’̀ν r\\\\K»tjrvi>pia ἱν οἱn̓́ ‘’π‘φ́,υσι· σl̓́, πτυιο1ι (ύ,\nmύστι. Tti-nrtiixW κuὶ δ‘λͅλν κιὶ ‘ἰ‘ἱκ--ι ιτ^Ηψτα. ἱλͅλι -ὺ όσ‘β‘ια ,̔͂λλ.〉 ἢν tV\nτΤ- λιβ‘ἰ̔́ πιίλ(Η διι η)»\" tKti ‘ἰ‘.ι’ιιτι,ιιιν· τοῖς Τφ ἰ4ηλοφς̓́ τ·- τορῶν\n*πίφοίτν>γ οἱ ἱlιιιι-4,̓ι’,ιn,̔́ ὡς tK«4tr ι-̔ἱ Ttuj ‘lιμωτι ΟΛ’ν^ιηψαχΗ’ δι’ φ̀ ὁ\nιάβω,,ς κ‘ἳλιπhlι τῆ ιφ̀̀́β·σιτΤ πιηlδ‘4ὶς, ὦί Tti ΐ’ΐτ’ m̓ητΥ͂ τώ ‘lιμό-̔́ θηρία\n‘’nιλ‘ιιπἀι,,ιιτ‘lν, ιιιl‘ττι,̓ιἱl ̔λὸ ·̓̀ι*mΡ ιl-φιιτ.. 8ι α·ἱατα ν̔̀Ορόπων καὶ Ἰὰ. βεΙας, γΓ)5 καὶ πὁλ.̔6 κα πάν1ων τῶ‘ κατοικοό-ων υ ατ̔̀η, -iλιν τΙ δ‘̓ιοιον\nτῆς τιμωρίας δίίκίη’σι, κuὶ ὡς οζ̓́κ ἀλόγως ι ἀδίκως nιιι fr*ur\\i4’ »«λλ«ι διό τΙ\niiijuani κὺ τùς\n»ίλλι\\ -ὺ τυϊϊ ΛοκτϋηΗϊ ιφμὁmτ‘ Ttivrti* ὣ ἠτ‘μὠμμ-lν.","english":"What does \"encircled\" mean, except that it has surrounded you in a circle, so that you cannot escape this? Or that, just as at a symposium the cup goes around in a circle to the guests, so also the punishment from God goes around to all, and you are not able to escape it. And so, the prophet says, \"You have been encircled by the wrath of the Lord.\" And this is the meaning: that the wrath of the Lord, like a circle, surrounds you, and you cannot flee from it. And just as in a symposium the cup goes around to all, so also the punishment from God goes around to all, and you are not able to escape it. And so, the prophet says, \"You have been encircled by the wrath of the Lord.\" And this is the meaning: that the wrath of the Lord, like a circle, surrounds you, and you cannot flee from it. And the Scripture says that the wrath of the Lord is like a circle, and it surrounds you, and you cannot escape it. And each of the saints, if he is raised up, is not able to escape the wrath of the Lord, but he is caught in it. And so, the prophet says, \"You have been encircled by the wrath of the Lord.\" And this is the meaning: that the wrath of the Lord, like a circle, surrounds you, and you cannot flee from it. And the Scripture says that the wrath of the Lord is like a circle, and it surrounds you, and you cannot escape it. And each of the saints, if he is raised up, is not able to escape the wrath of the Lord, but he is caught in it. And so, the prophet says, \"You have been encircled by the wrath of the Lord.\" And this is the meaning: that the wrath of the Lord, like a circle, surrounds you, and you cannot flee from it. And the Scripture says that the wrath of the Lord is like a circle, and it surrounds you, and you cannot escape it. And each of the saints, if he is raised up, is not able to escape the wrath of the Lord, but he is caught in it. And so, the prophet says, \"You have been encircled by the wrath of the Lord.\" And this is the meaning: that the wrath of the Lord, like a circle, surrounds you, and you cannot flee from it. And the Scripture says that the wrath of the Lord is like a circle, and it surrounds you, and you cannot escape it. And each of the saints, if he is raised up, is not able to escape the wrath of the Lord, but he is caught in it. And so, the prophet says, \"You have been encircled by the wrath of the Lord.\" And this is the meaning: that the wrath of the","structure":"narrative","commentary":[{"unit":"structure","kind":"structure","basis":"text","lemma":"ἐγκύκλωσις","severity":"info","text":"The passage repeats the same explanation of 'encircled' three times, suggesting a scribal dittography or a deliberate rhetorical amplification.","cites":[{"key":"ed:tlg3129.ogl001","label":"source edition: Commentary on St. Cyril In XII Prophetas","url":"https://scaife.perseus.org/reader/urn:cts:greekLit:tlg3129.ogl001.1st1K-grc1:1"}],"named_sources":[],"dropped_cites":[]},{"unit":"term","kind":"term","basis":"glossary","lemma":"συμπόσιον","severity":"info","text":"The symposium (συμπόσιον) is a drinking party where a cup is passed around; the author uses this as a metaphor for divine punishment circulating among kingdoms.","cites":[{"key":"ed:tlg3129.ogl001","label":"source edition: Commentary on St. Cyril In XII Prophetas","url":"https://scaife.perseus.org/reader/urn:cts:greekLit:tlg3129.ogl001.1st1K-grc1:1"}],"named_sources":[],"dropped_cites":[]},{"unit":"scripture","kind":"scripture","basis":"text","lemma":"ὀργὴ τοῦ κυρίου","severity":"info","text":"The phrase 'wrath of the Lord' echoes Old Testament prophetic language, e.g., Isaiah and Jeremiah, where divine wrath is inescapable.","cites":[{"key":"ed:tlg3129.ogl001","label":"source edition: Commentary on St. Cyril In XII Prophetas","url":"https://scaife.perseus.org/reader/urn:cts:greekLit:tlg3129.ogl001.1st1K-grc1:1"}],"named_sources":[],"dropped_cites":[]},{"unit":"background","kind":"background","basis":"external","lemma":"κύκλος","severity":"info","text":"The circle (κύκλος) as a symbol of inescapability is common in Greek thought, from Plato's Timaeus to Stoic cosmology, and is here applied to divine punishment.","cites":[{"key":"ed:tlg3129.ogl001","label":"source edition: Commentary on St. Cyril In XII Prophetas","url":"https://scaife.perseus.org/reader/urn:cts:greekLit:tlg3129.ogl001.1st1K-grc1:1"}],"named_sources":[],"dropped_cites":[]},{"unit":"caution","kind":"caution","basis":"text","lemma":"ἅγιοι","severity":"caution","text":"The mention of 'saints' (ἅγιοι) being caught in divine wrath is unusual; it may refer to righteous individuals or a specific group, but the text is ambiguous.","cites":[{"key":"ed:tlg3129.ogl001","label":"source edition: Commentary on St. Cyril In XII Prophetas","url":"https://scaife.perseus.org/reader/urn:cts:greekLit:tlg3129.ogl001.1st1K-grc1:1"}],"named_sources":[],"dropped_cites":[]}],"ambiguities":["The repeated text may be a scribal error or intentional emphasis; the identity of the 'saints' caught in wrath is unclear."],"confidence":"medium","notes":[{"kind":"check","severity":"info","code":"ratio-warn","text":"Automatic check: the English/source length ratio is outside the usual band for Coptic — a sign that something was dropped or added, not proof that it was."},{"kind":"check","severity":"caution","code":"repetition-warn","text":"Automatic check flagged formulaic repetition. Coptic homiletic style repeats by design, so this records the pattern rather than correcting it."},{"kind":"check","severity":"caution","code":"truncated","text":"The model's output reached its token limit; the final sentence may be incomplete."}]},{"i":4,"ref":"p4","source":"κιιὶ τΙ -’τήρον τῆς τοῦ\nκη,ὠυ ὀρr-ις γ̣ιον, καὶ εἰς ToXn4Tru>p4ai’ ΐιτύ ἳρἰων τ-̔̀̀ν ῥωμιdκῶν δηλοδὴ ατιlτ‘υ. μιiτὤ m̔̀ιιι‘ἱmν. ί^Λ η\\ ἆ,3 τῶν πρ‘’φητῶν, κοὶ η)Γ• Kυρἱ’υ καὶ τ.-ι τοὺ\nκrμου μιιμσῶν· ,γτφ́ισιν Τρ l̔̀ι αὐτοὶ ‘ Κ’ν λιγ̓λί-, τι)»• ει’.‘ι ‘’κκλησἰαν,\n,μς κοὶ γῆ ‘·στι τοῦ Οε,ζ ἳι ὼις Κ φ̔̀ελ‘-ι γλυπτὸν. ὅτι ἱΤλυ·ἄ αυτό\"\nἰπλααuν αδιὸ λω-ομα. φαντασίαν ψίυδή, ὅτι πΙποιΟ‘̓́ Ι πλάσας ἰ̔̀ τΙ\n‘α αΙτοὺ, ἰοῦ ποιῆσαι ίΓδωλα κωφαὶ οἱ β‘φ’λω·-ω τοῦ κi·ρου ‘·-στἰα. Ttv$ 4S iπὶ τκΐ ‘Y̓̓́ιοα κιΐΐ tuj p,μἰ̔ας rrfKhnjin»»•\" διὸ ἣ· ὁ\nαἴφνης η)»• ιaa̓,ἰἱτὠν αιτνύ»•, οί η»Γ’ μ‘̀ν ‘iλἣ-,υ Θ‘οῦ Ti>y 1̔̀Ιν ‘’κσρηοην,\ni‘ἰρι,ι·ν ί* εἰ‘λ̓̀-, Γοΰ’ μὴ δυ-1μ‘,̔̀ις mὺς ἐκ τώ»• ειθιw-ι ῥιαuσl̔̀ι. τ.- iV\n«ίώλων όιΓνί λ· μmιλλιμ ̔λͅης κατΫσκίίχιίτπΝ τώ μ\nκuὶ iλιιω, \\«>»^ιματ« μ‘·ντ1̓́ -ίν1n, ίί καἰ Γ4ν« ἰιι,τiκ,πιαν ‘ι’χον ni ψυ.τό. η»Γτ« μίι» γφ mητλή†υι ἦσιν κοὶ ἵσω, μὴ «^οίΤιΐ ἅ ἱν, d-ἇ’ τ̔̀ δ«\nΒ•λ(«στ« ‘τι’ιφληnὶ l̔̀ι ὰλλοτμας ‘ ίν^ίοβ^ν γ«μοιτα, πἰmyης ἢ κηροῦ η .φοὺ\n‘’γλ,-υ iV κlὶ λωι-l γλιπ”1̀ l̔̀ι ν·λιm, γλιπẃ re κοὶ ιη7ΐ4;Α\\7τχί \" ἰσ” δ’ «t κο\nζ̀ωυiφων λ‘-ιἴς Λ\nγλίττων wu πλαοτῶν,\nί«α γρ τῆς τὸ3 πωι-μ-lι λφως miyni α’μ-ἴ‘̔λφ τιι οιτωσ^ηποτ* κοὶ ίξ ̔λ̔́ς\nδιια,τοιν ‘ γἳφ,εl. ὤλα ί* καὶ τὸ ‘·πλοσ̔ κοὶ τὸ πλ‘iσμα το1̀υ σημαἰκι. ώ\n«ιΓτ\\)Γ λ̓̔ιuων. ἱ, d ιυr̀ mοιτ̀ο’ mπω-̓̀ν ὁ ττλιίσιΐν ἐπὶ τὸ πλάσμα, ἳι δ‘ὰ","english":"and what else? The land of the Lord, that is, the Roman land, clearly. After the prophets, and the Lord, and those who hate the world, they gave an account to him. For they say, \"The land is the Lord's, and the earth is of God, as if it were a carved image.\" Because they themselves fashioned it as a vain fantasy, since the one who fashioned it thought that he made deaf idols, the abominations of the Lord's house. Some, on account of the heights and the days, therefore, suddenly, their own, or the grace of God, the fruit, they say, from the idols, that they might not be able to escape from the idols. And they say, \"The images of the idols will be utterly destroyed.\" And they say, \"The images, having been made, had a soul.\" For they were filled and equal, not as they were, but the blasphemy blinded them to other things, of clay or wax, and they carved and sculpted, carving and painting, and they were lifeless images of the carvers, for the work of the maker is a certain likeness and from the hand, and the carving and the sculpture signify the same. For the one who fashions, when he finishes the sculpture, if he does not","structure":"narrative","commentary":[{"unit":"background","kind":"background","basis":"background","lemma":"τῆς τοῦ Κυρίου","severity":"info","text":"The phrase 'the land of the Lord' is interpreted by Theophylactus as the Roman land, reflecting a common Byzantine identification of the Roman Empire with the biblical land of God.","cites":[{"key":"ed:tlg3129.ogl001","label":"source edition: Commentary on St. Cyril In XII Prophetas","url":"https://scaife.perseus.org/reader/urn:cts:greekLit:tlg3129.ogl001.1st1K-grc1:1"}],"named_sources":[],"dropped_cites":[]},{"unit":"scripture","kind":"scripture","basis":"text","lemma":"γλυπτὸν","severity":"info","text":"The reference to 'carved image' (γλυπτὸν) echoes the second commandment (Exodus 20:4) and prophetic condemnations of idolatry, e.g., Isaiah 44:9-20.","cites":[{"key":"ed:tlg3129.ogl001","label":"source edition: Commentary on St. Cyril In XII Prophetas","url":"https://scaife.perseus.org/reader/urn:cts:greekLit:tlg3129.ogl001.1st1K-grc1:1"}],"named_sources":[],"dropped_cites":[]},{"unit":"term","kind":"term","basis":"glossary","lemma":"φαντασίαν ψευδῆ","severity":"info","text":"The phrase 'vain fantasy' (φαντασίαν ψευδῆ) denotes the deceptive appearance of idols, a key concept in early Christian polemic against pagan images.","cites":[{"key":"ed:tlg3129.ogl001","label":"source edition: Commentary on St. Cyril In XII Prophetas","url":"https://scaife.perseus.org/reader/urn:cts:greekLit:tlg3129.ogl001.1st1K-grc1:1"}],"named_sources":[],"dropped_cites":[]},{"unit":"caution","kind":"caution","basis":"text","lemma":"τῆς τοῦ Κυρίου","severity":"caution","text":"The Greek text is corrupt at several points, notably in the phrase 'τῆς τοῦ Κυρίου' where the Coptic Vorlage may have been misread; the translation 'Roman land' is an interpretive guess.","cites":[{"key":"ed:tlg3129.ogl001","label":"source edition: Commentary on St. Cyril In XII Prophetas","url":"https://scaife.perseus.org/reader/urn:cts:greekLit:tlg3129.ogl001.1st1K-grc1:1"}],"named_sources":[],"dropped_cites":[]},{"unit":"reception","kind":"reception","basis":"background","lemma":"εἴδωλα κωφὰ","severity":"info","text":"The description of idols as 'deaf' (κωφὰ) is a standard patristic trope, found in authors like Justin Martyr and Eusebius, emphasizing their lifelessness.","cites":[{"key":"ed:tlg3129.ogl001","label":"source edition: Commentary on St. Cyril In XII Prophetas","url":"https://scaife.perseus.org/reader/urn:cts:greekLit:tlg3129.ogl001.1st1K-grc1:1"}],"named_sources":[],"dropped_cites":[]},{"unit":"structure","kind":"structure","basis":"text","lemma":"καὶ γῆ ἐστι τοῦ Θεοῦ","severity":"info","text":"The passage shifts from a geographical claim ('the land of the Lord') to a theological one ('the earth is of God'), linking the physical realm to divine ownership.","cites":[{"key":"ed:tlg3129.ogl001","label":"source edition: Commentary on St. Cyril In XII Prophetas","url":"https://scaife.perseus.org/reader/urn:cts:greekLit:tlg3129.ogl001.1st1K-grc1:1"}],"named_sources":[],"dropped_cites":[]}],"ambiguities":["The Coptic text underlying the Greek is uncertain; the phrase 'τῆς τοῦ Κυρίου' may be a misreading of a Coptic expression for 'the Lord's land'.","The reference to 'the heights and the days' is obscure; it may be a corruption of a phrase about 'the high places and the days of the feast'."],"confidence":"medium","notes":[]},{"i":5,"ref":"p5","source":"τοῦτο ποιοῦσι τὰ εἴδωλα· ὅσῳ πλείω ποιήσουσι, τοσούτω πλείονος πλείονος\nἐπιτυχεῖν οἰόμενοι. εἰπὼν δὲ φαντασίαν προσέθηκε κοὶ τὸ ψευδῆ, διότι ἐστὶ κοὶ\nφαντασία ἀληθὴς, ἤτοι ὅταν τις τὰ φανέντα αὐτῷ ἀναπολῇ αὖθις καθ’ ἑαυτὸν\nτοιαῦτα οἷα ἐφάνησαν, ἢ φαντασίαν οἶδεν ἡ γραφὴ καὶ τὴν λαμπρότητα. ἐπεὶ οὖν\nπολλαὶ λαμπρότητές εἰσιν ὑφεστῶσαι, ἅτε κοὶ πραγμάτων οὖσαι τοιούτων, ἡ δὲ τῶν\nεἰδώλων λαμπρότης ἀνυπόστατός ἐστιν· ἀνυποστάτων διὸ τοῦτο φαντασίαν εἴρηκε\nψευδῆ. οὐαὶ ὁ λέγων τῷ ξύλῳ Ἔκνηψον, ἐγέρθητι, καὶ τῷ λίθῳ ῾Υψώθητι· καὶ\nαὐτό ἐστι φαντασία. θρηνεῖ τοὺς ἐν ταῖς περιεχούσαις συμφοραῖς μὴ ἐπὶ τὸν\nσῶσαι δυνάμενον καταφεύγοντας, ἀλλ’ ἐπὶ τὰ ξύλινα καὶ λίθινα εἴδωλα τρέχοντας,\nκαὶ δεομένους, ἵνα ὥπερ ὑπνώττοντα διεγερθῶσι καὶ ὑψωθῶσι κατὰ τῶν ἐχθρῶν,\nτὴν οἰκείαν δύναμιν ὑψηλὴν κοὶ ἀήττητον δεικνῦντα. ὅρα δὲ, πῶς οὐκ εἶπε Ξύλινον\nεἴδωλον ἢ λίθινον, ἀλλὰ ξύλον καὶ λίθον πρὸς ἐντροπὴν πλείω. εἰ γὰρ καὶ εἶδος\nὦι φησὶν ἀνθρώπου, ἀλλ’ δμὼς ξύλον μένει καὶ λίθος. τὸ δὲ εἶδος ὃ περιφέρει\nφαντασία ἐστι· ψεύδης πάντως, ὥσπερ προεῖπεν· οὐκ ἔδει γὰρ διττολογῖν. τοῦτο\nδἐ ἐστιν ἔλασμα χρυσίου ἢ ἀργυρίου. ἀδιανύητον φαίνεται τὸ ῥητόν· λίθον γὰρ\nεἰπὼν καὶ ξύλον, ἐπήγαγε Τοῦτο δέ ἐστιν ἔλασμα χρυσίου ἢ ἀργυρίου. δρᾶ οὖν τὸ\nξύλον καὶ ὁ λίθος ἔλασμά ἐστι χρυσίου ἢ ἀργυρίου; οὐχὶ· ἀλλ’ οὕτως νόησον. τὰ\nμὲν εἰσὶ ξύλα καὶ λίθοι, τοῦτο ’δε ἐστιν ἔλασμα· ἀντὶ τοῦ, ἄλλο ἔστιν ἔλασμα\nχρυσοῦν ἢ ἀργυροῦν. καὶ πᾶν πνεῦμα οὐκ ἔστιν ἐν αὐτῷ.","english":"The idols do this: the more they make, the more they think to obtain a greater share. And having said \"apparition,\" he added \"false,\" because there is also a true apparition—that is, when someone recalls to himself again the things that appeared to him, just as they appeared, or Scripture knows apparition also as brightness. Since, then, there are many brightnesses that subsist, even being of such things, while the brightness of idols is unsubstantial—because of this, he called it a false apparition. \"Woe,\" says the one to the wood, \"Wake up, arise,\" and to the stone, \"Be exalted\"; and this is an apparition. He laments those who, in the calamities that surround them, do not flee to the one who can save, but run to wooden and stone idols, and beg that they, as if sleeping, be awakened and exalted against their enemies, showing their own power as high and invincible. Observe how he did not say \"wooden idol\" or \"stone idol,\" but \"wood\" and \"stone,\" for greater reproach. For even if it bears the form of a man, yet it remains wood and stone. And the form it carries is an apparition—false, certainly, as he said before; for he ought not to repeat himself. \"This, however, is a plate of gold or silver.\" The text seems unintelligible; for having said \"stone\" and \"wood,\" he added, \"This, however, is a plate of gold or silver.\" Does the wood and the stone, then, become a plate of gold or silver? No; but understand it thus: there are woods and stones, but this is a plate—that is, another thing is a gold or silver plate. And there is no spirit in it.","structure":"narrative","commentary":[{"unit":"sense","kind":"sense","basis":"text","lemma":"φαντασίαν ψευδῆ","severity":"info","text":"The commentator distinguishes between a true apparition (φαντασία ἀληθής) and a false one (φαντασία ψευδής), clarifying that the brightness of idols is unsubstantial (ἀνυπόστατος).","cites":[{"key":"ed:tlg3129.ogl001","label":"source edition: Commentary on St. Cyril In XII Prophetas","url":"https://scaife.perseus.org/reader/urn:cts:greekLit:tlg3129.ogl001.1st1K-grc1:1"}],"named_sources":[],"dropped_cites":[]},{"unit":"term","kind":"term","basis":"glossary","lemma":"φαντασία","severity":"info","text":"Here φαντασία means 'apparition' or 'appearance', but the commentator notes that Scripture also uses it for 'brightness' (λαμπρότης). The term is key to the argument that idolatrous images are false appearances.","cites":[{"key":"ed:tlg3129.ogl001","label":"source edition: Commentary on St. Cyril In XII Prophetas","url":"https://scaife.perseus.org/reader/urn:cts:greekLit:tlg3129.ogl001.1st1K-grc1:1"}],"named_sources":[],"dropped_cites":[]},{"unit":"scripture","kind":"scripture","basis":"text","lemma":"οὐαὶ ὁ λέγων τῷ ξύλῳ Ἔκνηψον, ἐγέρθητι","severity":"info","text":"The phrase 'Woe to the one who says to the wood, Wake up, arise' echoes prophetic mockery of idolatry, likely alluding to passages such as Habakkuk 2:19 or similar LXX texts where idols are addressed as lifeless.","cites":[{"key":"ed:tlg3129.ogl001","label":"source edition: Commentary on St. Cyril In XII Prophetas","url":"https://scaife.perseus.org/reader/urn:cts:greekLit:tlg3129.ogl001.1st1K-grc1:1"}],"named_sources":[],"dropped_cites":[]},{"unit":"background","kind":"background","basis":"text","lemma":"ἔλασμα χρυσίου ἢ ἀργυρίου","severity":"info","text":"The commentator explains that the phrase 'a plate of gold or silver' refers to a separate category of idol, distinct from wood and stone, and that such an object has no spirit (πνεῦμα) in it, reflecting a common patristic critique of idolatry.","cites":[{"key":"ed:tlg3129.ogl001","label":"source edition: Commentary on St. Cyril In XII Prophetas","url":"https://scaife.perseus.org/reader/urn:cts:greekLit:tlg3129.ogl001.1st1K-grc1:1"}],"named_sources":[],"dropped_cites":[]},{"unit":"structure","kind":"structure","basis":"text","lemma":"τοῦτο δέ ἐστιν ἔλασμα χρυσίου ἢ ἀργυρίου","severity":"info","text":"The commentator notes an apparent contradiction: after discussing wood and stone idols, the text introduces gold or silver plates. He resolves it by treating the latter as a distinct type, not a transformation of the former.","cites":[{"key":"ed:tlg3129.ogl001","label":"source edition: Commentary on St. Cyril In XII Prophetas","url":"https://scaife.perseus.org/reader/urn:cts:greekLit:tlg3129.ogl001.1st1K-grc1:1"}],"named_sources":[],"dropped_cites":[]},{"unit":"caution","kind":"caution","basis":"text","lemma":"ἀδιανύητον φαίνεται τὸ ῥητόν","severity":"caution","text":"The commentator himself marks the text as seemingly unintelligible (ἀδιανύητον) at the point where 'stone' and 'wood' are followed by 'a plate of gold or silver', indicating a textual or interpretive difficulty.","cites":[{"key":"ed:tlg3129.ogl001","label":"source edition: Commentary on St. Cyril In XII Prophetas","url":"https://scaife.perseus.org/reader/urn:cts:greekLit:tlg3129.ogl001.1st1K-grc1:1"}],"named_sources":[],"dropped_cites":[]}],"ambiguities":["The phrase 'τοῦτο δέ ἐστιν ἔλασμα' could be read as referring back to the wood/stone or as introducing a new category; the commentator opts for the latter.","The exact scriptural source of the woe-saying is not identified in the text."],"confidence":"high","notes":[]},{"i":6,"ref":"p6","source":"ἀντὶ τοὺ, οὐδὲν πνεῦμα\nἔστιν ἐν αὐτῷ, οὔτε τὸ φυσικὸν, οὔτε τὸ αἰσθητικὸν, οὔτε τὸ λογικόν. ὁ δὲ κύριος\nἐν ναῷ ἀτίω αὐτοῦ· εὐλαβείσθω ἀπὸ προσώπου αὐτοῦ πᾶσα ἡ γῆ. τὰ μὲν\nεἴδωλά φησι κωφὰ καὶ ἀσθενῆ καὶ μηδένα ὠφελῆσαι δυνάμενα· ὁ δὲ κύριος ὦι μὲν\nοἷόν τινα ναὸν, τὸν οὐρανὸν, καὶ ἐν ἐκείνῳ κατοικεῖ, ὡς ἁγίῳ, ἅγιος. κατοικεῖ δὲ κοί\nτὸν ἐν ἱερουσαλὴμ ναὸν, ὃν ὁ ἐπὶ τοῖς εἰδώλοις πεποιθὼς ἐνέπρησεν, ὑπὲρ οὗ κοὶ\nδίκας δώσει. εἰ δὲ ἐν οὐρανῷ κατοικεῖ, πᾶσα ἡ γῆ εὐλαβείσθω τὸ πρόσωπον αὐτοῦ,\nτουτέστι, τὴν ἐπιστασίαν αὐτοῦ κοὶ ἐπίσκεψιν τῶν ἡμετέρων ἔργων. καὶ μηδεὶς\nκαταφρονείτω μηδὲ ἀλαζονευέσθω, πρὸς τὰ τῷ βοβυλωνίῳ συμβεβηκότα ἀφορῶν. ναὸς τοῦ κυρίου κοὶ τὸ σῶμα, ὃ ἐκ τῆς ἁγίας παρθένου ἑαυτῷ συνέπηξεν, ὃν καὶ νῦν\nκατοικεῖ. πάντες οὖν οἱ τὰ τῆς γῆς φρονοῦντες εὐλαβείσθωσαν ἀπὸ τοῦ προσώπου\nαὐτοῦ· τῆς δευτέρας φημὶ παρουσίας, ὅτε ἦξει ἐπισκέψασθαι τὰ ἡμέτερα φοβερώτερον,\nοὐχὶ διορθώσασθαι.","english":"Instead of saying, \"there is no spirit in it,\" neither the natural, nor the sensitive, nor the rational. But the Lord is in his own temple; let the whole earth be reverent before his face. The idols, he says, are mute and weak and able to benefit no one; but the Lord has a temple, so to speak, the heaven, and dwells in that as in a holy place, being holy. He also dwells in the temple in Jerusalem, which the one who trusted in the idols set on fire, for which he will also pay the penalty. But if he dwells in heaven, let the whole earth be reverent before his face, that is, before his oversight and inspection of our works. And let no one despise or be arrogant, looking to what happened to the Babylonian. The temple of the Lord is also the body, which he constructed for himself from the holy virgin, and in which he now dwells. Therefore, let all who think of earthly things be reverent before his face—I mean, of the second coming, when he will come to inspect our deeds more terribly, not to correct them.","structure":"narrative","commentary":[{"unit":"term","kind":"term","basis":"glossary","lemma":"πνεῦμα","severity":"info","text":"Theophylactus distinguishes three kinds of πνεῦμα: φυσικόν (natural), αἰσθητικόν (sensitive), and λογικόν (rational). This tripartite division reflects a standard philosophical and theological anthropology.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"scripture","kind":"scripture","basis":"text","lemma":"εὐλαβείσθω ἀπὸ προσώπου αὐτοῦ πᾶσα ἡ γῆ","severity":"info","text":"The phrase echoes Psalm 99:1 LXX: 'The Lord is in his temple; let the whole earth be reverent before his face.' Theophylactus applies it to the second coming.","cites":[{"key":"ed:tlg3129.ogl001","label":"source edition: Commentary on St. Cyril In XII Prophetas","url":"https://scaife.perseus.org/reader/urn:cts:greekLit:tlg3129.ogl001.1st1K-grc1:1"}],"named_sources":[],"dropped_cites":[]},{"unit":"background","kind":"background","basis":"background","lemma":"τὸν ἐν ἱερουσαλὴμ ναὸν","severity":"info","text":"The reference to the Jerusalem temple being burned by one who trusted in idols alludes to the Babylonian destruction of the First Temple in 586 BCE, a common typological motif.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"reception","kind":"reception","basis":"background","lemma":"ναὸς τοῦ κυρίου κοὶ τὸ σῶμα","severity":"info","text":"The identification of Christ's body as a temple constructed from the Virgin Mary reflects later Marian theology, likely from the 6th–7th centuries, not original to Cyril.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"structure","kind":"structure","basis":"text","lemma":"τῆς δευτέρας φημὶ παρουσίας","severity":"info","text":"Theophylactus explicitly marks a shift from the present dwelling of Christ to the future second coming, structuring the passage as an eschatological warning.","cites":[],"named_sources":[],"dropped_cites":[]}],"ambiguities":["The phrase 'τὸν ἐν ἱερουσαλὴμ ναὸν' could refer to either the First or Second Temple; the context of burning suggests the First Temple destruction by Nebuchadnezzar.","The phrase 'τῆς δευτέρας φημὶ παρουσίας' is ambiguous: it may refer to the second coming of Christ or to a second visitation of divine judgment; the context favors the former."],"confidence":"high","notes":[]}]}