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66 Cant. viii. 7.

67 Matt. xxviii. 5. The emphatic u 9mei=j is rightly interpreted by Cyril as distinguishing the women from the frightened sentinels.

68 Matt. xxvii. 54.

69 1 John iv. 18.

70 Matt. xxvii. 54.

71 Ps. ii. 11.

72 Isa. xxvii. 11: The women shall come, and set them on fire.

73 Matt. xxviii. 13.

74 Isa. xxx. 10.

75 Cf. Euseb. (Life of Const. III. 36.).

76 Matt. xxxviii. 14.

77 Hos. vi. 2.

78 Instead of toi=s 0Ioudai/oij the Jerusalem Editor adopts form Cod. A. toi=j i'di/oij, "Your own countrymen," a better reading in this place, if it had more support form Mss. The Latin in Milles had only "Cur igitur non creditis?"

79 The statements of Papias, Irenaenus, 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.

80 This statement may have been derived either from Eusebius (Hist. Eccl.. IV. c. 5), or from the "written records" (e'ggpa/fwn), 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.

81 Matt. xxvii. 52, 53.

82 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.

83 Matt. xii. 40.

84 "e'ne/rgeia [Forte e'na/rgeia, 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.

85 kat0 oi'konomi/an.

86 Jonah i. 6.

87 Matt. viii. 25, 26.

88 Jonah i. 12.

89 Hosea xiii. 14.

90 Matt. xix. 26.

91 Cf. Cat. iv. 13; xiii. 3.

92 Matt. xxvii. 52.

93 Ib. xi. 3.

94 1 Cor. xv. 55. On the opinion that the Patriarchs, Prophets, and Righteous men were redeemed by Christ in Hades, compare Irenaeus (Hoer. I. xxvii. § 2), Clem. Alex. (Stromat. vi. c. 6), Origen (In Genes. Hom. xv. § 5).

95 Jonah ii. 2.

96 Ib. v. 6: (R. V.) I went down to the bottoms of the mountains: the earth with her bars closed upon me for ever..

97 v. 8.

98 By lying vanities are meant in the original "vain idols."

99 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, e'k th=j gh=j instead of e'k th=j qala/sshj is found in the Alexandrien Ms. of the Septuagint. Athanasius (Ad Seraption 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.

100 Rom. i. 3, 4. Cyril in his incomplete quotation of v. 4 makes 0Ihsou= Xristou= tou= K. m 9u. depend on a'nasta/sewj. 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.

101 Rom. x. 6, 7.

102 2 Tim. ii. 8.

103 1 Cor. xv. 14, 15.

104 Ib. v. 20.

105 Ib. 5, 6.

106 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.

107 For toiou/tou toi/nun e'pisko/pou prwtotu/pwj i'do/ntoj Codd. Roe, Casaub. have tou= toi/nun prwtotu/pou e'pisko/pou ido/ntoj, which gives the better sense - "since therefore the primary Bishop saw, &c." On the meaning of paroiki/a, and the extent of a primitive Diocese, see Bingham. IX. c. 2.

108 1 Cor. xv. 8.

109 1 Tim. i. 13.

110 If the Crucifixion took place on the 14th of Nisan, the following night would begin the 15th, and the next night the 16th.

111 Cf. Cat. xiii. 39.

112 Acts ix. 41.

113 See § 17, above.

114 nohta/.

115 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.

116 w'kono/mhse. In this word, as also in the phrase below, kat0 oi'konomi/an th=j Qei/aj xa/ritoj, Cyril refers to the order of reading the Scriptures as part of a dispensation established by Divine grace.

117 a'nagnwsma/twn a term including the portions of Scripture (perikapai/) appointed for the Epistle and Gospel as well as the daily lessons from the Old and New Testaments.

118 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 (eu/agge/lia a'nastasima\ e'wqina/), 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.

119 ma/lista me\n. . . e'caire/twj de/.

120 Ps. xlvii. 5.

121 Ps. xxiv. 7: Lift up, O gates, your heads. The order of the Hebrew words misled the Greek Translators.

122 Ps. lxviii. 18. On the reading a'ne/bh, found in a few Mss. of the Septuagint, see Tischendorf's note on Eph. iv. 8.

123 Amos ix. 6: (R. V.) It is He that buildeth His chambers in the heaven. (A. V.) His stories. Marg. ascensions, or spheres. Sept. th\n a'i a/basin au'tou;.

124 Bel and the Dragon, v. 33: Compare Ezek. viii. 3.

125 Heb. xi. 5.

126 2 Kings ii. 11.

127 Ps. lxviii. 17: xilia/dej eu'qhnou/ntwn. The Hebrew means literally "thousands of repetition," i.e. many thousands: eu=qhnei=n, "to abound."

128 Spet. w 9j ei'j to\n ou'urano/n. In 1 Macc. ii. 58 the Mss. vary between e!wj and w 9j, but the latter (says Fritzsche) "is an alteration made to agree with a 2 Kings ii. 11. But there the reference is to the intended exaltation of Elijah into heaven, and therefore wj is rightly used (Kühner, Gramm. § 604, note; Jelf, § 626, Obs. 1), while here the thing is referred to as an accomplished historical fact." The distinction here drawn by Cyril is therefore hypercritical, as is seen below in § 26, where he writes, 0Hli/aj me\n ga\r a/nelh/fqh ei'j ou'rano/n.

129 2 Cor. xii. 2, 4.

130 See Cat. iv. 7; xi. 17. The clause, kai\ kaqisanta e'k deciw=n tou= Patro/j, does not occur in the original form of the Nicene Creed, but is found in the Confession of Faith contained in Const. Apost. c. 41, in the four Eusebian Confessions of Antioch (341, 2 A.D.), and in the Macrostichos (344 A.D.). An equivalent clause is found in the brief Confession of Hippolytus (circ. 220 A.D.) Contra Hoeres. Noeti, c. 1: "kai\ o!nta e'n deci/a tou= Patro/j," and in Tertullian, De Virgin. Veland. c. 1: "Regula quidem Fidei una omnino est, sola immobilis et irreformabilis,. . . . sedentem nunc ad dextram Patris:" , c 13: "Regula est autem fidei. . . . sedisse ad dexteram Patris:" adversus Praxean, c. 2: "sedere ad dexteram Patris."

131 e'k prokoph=j. Cf. Cat. x. 5, note 8.

132 a'f0 ou[per e!stin, (e!sti de\ a\ei\ gennhqei/j). In both clauses e!stin is emphatic.

133 Is. vi. 1.

134 Joh. i. 18.

135 Ps. xciii. 2.

136 Ps. cx. 1.

137 Matt xxii. 43.

138 Acts ii. 34.

139 Matt. xxvi. 64.

140 1 Pet. iii. 22.

141 Rom. viii. 34.

142 Eph. 1. 19, 20.

143 Col. iii. 1.

144 Heb. i. 3.

145 Ib. v. 13. Ib. x. 12.

146 Ib. x. 12.

147 Ib. xii. 2. On Cyril's omission of Mark xvi. 19. see Westcott and Hort.

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