[1655] Is. lxvi. 10.
[1656] Matt. xxviii. 9, "All hail." The usual greeting, Chairete, "Rejoice."
[1657] Ps. lxxxviii. 5: Cast off among the dead (R.V.); Cast away (Margin).
[1658] ho paron. i.e. in the text. 1 Cor. xv. 4.
[1659] Is. lvii. 2: He entereth into peace (R.V.).
[1660] Is. lvii. 1: that the righteous is taken away from the evil to come (R.V.).
[1661] Is. liii. 9: they made His grave with the wicked (R.V.).
[1662] Gen. xlix. 9.
[1663] Num. xxiv. 9.
[1664] Ps. xxii. 15.
[1665] epesemeiosametha, "noted for ourselves;" Middle Voice. Is. li. 1: quoted in Cat. xiii. 35.
[1666] Ps. xii. 5.
[1667] Ib. vii. 6: "Arise, O Lord, in Thine anger.
[1668] Ps. xvi. 1.
[1669] Ib. xvi. 4: "their drink-offerings of blood will I not offer." The Psalmist abhors the bloody rites, and the very names of the false gods.
[1670] John xix 15. Cyril applies to the Jews what the Psalmist says concerning those that hasten after another god.
[1671] Ps. xvi. 8.
[1672] Ib. 7. Quoting from memory, Cyril transposes these sentences.
[1673] Ib. 10. R.V. in Sheol, Sept. in Hades.
[1674] Ib. 11.
[1675] Ib. xxx. 1.
[1676] Ib. 3. R.V. from Sheol, Sept. from Hades.
[1677] Ib. 3.
[1678] Ib. 5.
[1679] Cant. iv. 11.
[1680] John xix. 41. See Index, Golgotha.
[1681] Cant. iv. 12.
[1682] Matt. xxvii. 63, 65.
[1683] Job vii. 18:....try him every moment. Heb. gr "a wink," as in Job xxi. 13, misinterpreted in both passages by the LXX. as meaning "rest."
[1684] Cant. iv. 15.
[1685] Ps. xxxvi. 9.
[1686] Zeph. iii. 7: they rose early and corrupted all their doings. The passage is wholly is understood by the Seventy, whom S. Cyril follows.
[1687] Zeph. iii. 8: until the day that I rise up to the prey. For dl, to the prey, the LXX. seem to have read d"l, to the testimony. About ten years before these Lectures were delivered, Eusebius (Life of Constantine, III. c. xxviii.), speaking of the discovery of the Holy Sepulchre, a.d. 326, calls it "a testimony to the Resurrection of the Saviour clearer than any voice could give."
[1688] Zeph. iii. 9: a pure language.
[1689] Ib. to serve him with one consent (Marg. shoulder).
[1690] Ib. v. 10.
[1691] Acts viii. 27.
[1692] 2 Tim. ii. 8.
[1693] Ps. lxxxviii. 1, 4, 5.
[1694] Ib. v. 4.
[1695] Ib. v. 8.
[1696] Ib. v. 10.
[1697] Ib. v. 13.
[1698] Cant. ii. 10: Rise up, my love, my fair one, and come away.
[1699] v. 14: in the clefts of the rock.
[1700] See Index, Sepulchre.
[1701] Cant. ii. 14: in the clefts of the rock, in the secret places of the stairs. The Revised Version reads, in the covert of the steep place.
[1702] Cant. ii. 11. In parelthen, eporeuthe heauto the LXX. have imitated the pleonastic use of nl after verbs of motion, corresponding to our idiom "Go away with you," and to the Dativus Ethicus in Greek and Latin. See Gesenius Lexicon on this use of l, and Ewald, Introductory Grammar, § 217, l. 2.
[1703] Cant. ii. 12: the singing of birds. The Hebrew word (rymz means either "cutting," as in the LXX. tomes, Symmachus kladeuseos , and R.V. Marg. "pruning," or as in A.V. "singing."
[1704] Xanthicus is the name of the sixth month in the Macedonian Calendar, corresponding nearly to the Jewish Nisan (Josephus, Antiq. II. xiv. 6), and to the latter part of Lent and Easter. On the tradition that the Creation took place at this season, see S. Ambrose, Hexæmeron, I. c. 4, § 13.
[1705] Gen. i. 11: grass, the herb yielding seed. The LXX. give an irregular construction, Botanen chortou speiron sperma.
[1706] Gen. i. 26. "The ancient Church very accurately distinguished between eikon (image) and homoiosis (likeness), and the Greek Church does the same in its Confession. The latter phrase expresses man's destination, which is not to be regarded as carried out at the moment of creation. (Dorner, System of Christian Doctrine, E. Tr. II. p. 78). The image lies in the permanent capacities of man's nature (Gen. ix. 6; 1 Cor. xi. 7; Jas. iii. 9), the likeness in their realisation in moral conformity with God (homoetheian Theou, Ignatius, Magnes vi). "The image of God is a comprehensive thing....To this belongs man's intellective power, his liberty of will, his dominion over the other creatures flowing from the two former. These make up the to ousiodes, that part of that divine image which is natural and essential to man, and consequently can never be wholly blotted out, defaced, or extinguished, but still remains even in man fallen. But beside these the Church of God hath ever acknowledged, in the first man, certain additional ornaments, and as it were complements of the divine image, such as immortality, grace, holiness, righteousness, whereby man approached more nearly to the similitude and likeness of God. These were (if I may so speak) the lively colours wherein the grace, the beauty, and lustre of the divine image principally consisted; these colours faded, yea, were defaced and blotted out by man's transgression. (Bull, The State of Man before the Fall, Vol. ii. p. 114, Ox.). Cf. Iren. (V. vi. § 1; xvi. § 2); Tertullian (de Baptismo, c. 5); Clem. Alex. (Exhort. c. 12); Origen (c. Cels. IV. 30).
[1707] John xv. 1. The Benedictine Editor has a different punctuation: "and the vine which was planted there hath said, And I am the Vine."
[1708] Ps. lxxxv. 11.
[1709] Cant. v. 1; iv. 14. Compare Cat. xiii. 32.
[1710] Luke xxiv. 1.
[1711] John xix. 39.
[1712] Cant. vi. 1: my honeycomb with my honey.
[1713] Luke xxiv. 37.
[1714] Ib. v. 41.
[1715] ho therapeutes. In connexion with "Bridegroom," and "Him whom my soul loveth" the meaning "Suitor" is more appropriate than "Physician."
[1716] Cant. iii. 1; John xx. 1.
[1717] John xx. 13.
[1718] Luke xxiv. 5.
[1719] Matt. xxvii. 52.
[1720] Cant. iii. 3, 4.
[1721] Matt. xxviii. 9.
[1722] Cant. viii. 7.
[1723] Matt. xxviii. 5. The emphatic humeis is rightly interpreted by Cyril as distinguishing the women from the frightened sentinels.
[1724] Matt. xxvii. 54.
[1725] 1 John iv. 18.
[1726] Matt. xxviii. 7.
[1727] Ps. ii. 11.
[1728] Isa. xxvii. 11: The women shall come, and set them on fire.
[1729] Matt. xxviii. 13.
[1730] Isa. xxx. 10.
[1731] Cf. Euseb. (Life of Const. III. 36.).
[1732] Matt. xxxviii. 14.
[1733] Hos. vi. 2.
[1734] Instead of tois 'Ioudaiois the Jerusalem Editor adopts from Cod. A. tois idiois, "Your own countrymen," a better reading in this place, if it had more support from mss. The Latin in Milles has only "Cur igitur non creditis?"
[1735] The statements of Papias, Irenæus, Origen, Eusebius, Epiphanius, and Jerome, concerning a Hebrew Gospel of S. Matthew are ably discussed by Dr. Salmon (Introduction to N.T. Lect. X.), who comes to the conclusion that the Canonical Gospel was not translated from Hebrew (Aramaic), but originally written in Greek.
[1736] This statement may have been derived either from Eusebius (Hist. Eccl.. IV. c. 5), or from the "written records" (engraphon), from which he had learned that "until the siege of the Jews which took place under Adrian (135 a.d.), there were fifteen bishops in succession there, all of whom are said to have been of Hebrew descent." See the list of names, and the notes on the passage in this Series.
[1737] Matt. xxvii. 52, 53.
[1738] The Archdeacon of Jerusalem, Photius Alexandrides, observes that "by this parenthetic explanation Cyril perhaps wished to refute the opinion which some favoured that these saints which slept and were raised entered into the heavenly Jerusalem." See Euseb. Dem. Evang. IV. 12.
[1739] Matt. xii. 40.
[1740] "energeia [Forte enargeia, Edit.]." This conjecture of the Benedictine Editor is recommended by the very appropriate sense "distinctness of the resemblance," but seems to have no ms. authority.
[1741] kat' oikonomian.
[1742] Jonah i. 6.
[1743] Matt. viii. 25, 26.
[1744] Jonah i. 12.
[1745] Matt. viii. 25, 26.
[1746] Hosea xiii. 14.
[1747] Matt. xix. 26.
[1748] Cf. Cat. iv. 13; xiii. 3.
[1749] Matt. xxvii. 52.
[1750] Ib. xi. 3.
[1751] 1 Cor. xv. 55. On the opinion that the Patriarchs, Prophets, and Righteous men were redeemed by Christ in Hades, compare Irenæus (Hær. I. xxvii. § 3; IV. xxvii. §2), Clem. Alex. (Stromat. vi. c. 6), Origen (In Genes. Hom. xv. § 5).
[1752] Jonah ii. 2.
[1753] Ib. v. 6: (R.V.) I went down to the bottoms of the mountains: the earth with her bars closed upon me for ever.
[1754] v. 8.
[1755] By lying vanities are meant in the original "vain idols."
[1756] Isa. lxiii. 11; (R.V.), Where is He that brought them up out of the sea with the shepherds (Marg. shepherd) of His flock? Cyril's reading, ek tes ges instead of ek tes thalasses is found in the Alexandrine ms. of the Septuagint. Athanasius (Ad Serapion, Ep. i. 12) has the same reading and interpretation as Cyril. By "the shepherds" are probably meant Moses and Aaron: cf. Ps. lxxvii. 20: Who leddest Thy people like sheep by the hand of Moses and Aaron. Heb. xiii. 20: Now the God of peace, that brought again from the dead our Lord Jesus, that great Shepherd of the sheep, &c. The word "great" is added by the Author of the Epistle to the Hebrews not by Isaiah.
[1757] Rom. i. 3, 4. Cyril in his incomplete quotation of v. 4 makes 'Iesou Christou tou K. hem. depend on anastaseos. The right order and construction is given in R.V. who was declared to be the Son of God....by the resurrection of the dead; even Jesus Christ our Lord.
[1758] Rom. x. 6, 7.
[1759] 2 Tim. ii. 8.
[1760] 1 Cor. xv. 14, 15.
[1761] Ib. v. 20.
[1762] Ib. 5, 6.
[1763] Ib. 7. This appearance of Christ to James is not mentioned in the Gospels. Jerome (Catalog. Script. Eccles. p. 170 D) mentions a tradition that James had taken an oath that he would eat no bread from the hour in which he had drunk the Cup of the Lord, until he should see Him rising from the dead. Wherefore the Saviour immediately after He had risen appeared to James and commanded him to eat.
[1764] For toioutou toinun episkopou prototupos idontos Codd. Roe, Casaub. have tou toinun prototupou episkopou idontos, which gives the better sense--"since therefore the primary Bishop saw, &c." On the meaning of paroikia, and the extent of a primitive Diocese, see Bingham. IX. c. 2.
[1765] 1 Cor. xv. 8.
[1766] 1 Tim. i. 13.
[1767] If the Crucifixion took place on the 14th of Nisan, the following night would begin the 15th, and the next night the 16th.
[1768] Cf. Cat. xiii. 39.
[1769] Acts ix. 41.
[1770] See § 17, above.
[1771] noeta.
[1772] St. Luke (xxiv. 50) describes the Ascension as taking place at Bethany, but the tradition, which Cyril follows, had long since fixed the scene on the summit of the Mount of Olives, a mile nearer to Jerusalem; and here the Empress Helena had built the Church of the Ascension (Eusebius, Life of Constantine, III. 43; Demonstr. Evang. VI. xviii. 26). There is nothing in Cyril's language to warrant the Benedictine Editor's suggestion that he alludes to the legend, according to which the marks of Christ's feet were indelibly impressed on the spot from which He ascended. In the next generation St. Augustine seems to countenance the miraculous story (In Joh. Evang. Tract xlvii.): "There are His footsteps, now adored, where last He stood, and whence He ascended into heaven." The supposed trace of one foot is still shewn on Mount Olivet; "the other having been removed by the Turks is now to be found in the Chapel of S. Thecla, which is in the Patriarch's Palace" (Jerusalem Ed.). Compare Stanley, Sinai and Palestine, c. xiv.; Dictionary of Bible, Olives Mount of.
[1773] okonomese. In this word, as also in the phrase below, kat' oikonomian tes Theias charitos, Cyril refers to the order of reading the Scriptures as part of a dispensation established by Divine grace.
[1774] anagnosmaton a term including the portions of Scripture (perikopai) appointed for the Epistle and Gospel as well as the daily lessons from the Old and New Testaments.
[1775] The section Luke xxiv. 36-53, which in the Eastern Church is the Gospel for Ascension Day, is also one of the "eleven morning Gospels of the Resurrection (euangelia anastasima heothina), which were read in turn, one every Sunday at Matins." Dictionary of Chr. Antiq. "Lectionary." This Lecture being delivered on Monday, the Section in question had been read on the preceding day.
[1776] malista men...exairetos de.
[1777] Ps. xlvii. 5.
[1778] Ps. xxiv. 7: Lift up, O gates, your heads. The order of the Hebrew words misled the Greek Translators.
[1779] Ps. lxviii. 18. On the reading anebe, found in a few mss. of the Septuagint, see Tischendorf's note on Eph. iv. 8.
[1780] Amos ix. 6: (R.V.) It is He that buildeth His chambers in the heaven. (A.V.) His stories. Marg. ascensions, or spheres. Sept. ten anabasin autou.