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76 Dan. vii. 25. By "apocryphal" books Cyril probably means all such as were not allowed to be read in the public service of the Church: see Cat. iv. 33. note 3; and Bp. Westcott's note on the various meanings of the word a'po/krufoj, Hist. of the Canon, P. III. c. 1. That the Apocalypse of St. John is included under this term by Cyril, appears probable from the following reasons suggested by the Benedictine Editor. (1) It is not mentioned in the list of the Canonical Scriptures in iv. 36 (2) The earlier writers whom Cyril follows in this Lecture, Irenaeus, Hoer V., 26, § 1, and Hippolytus, De Antichristo, § 34, combine the testimony of the Apocalypse with that of Daniel. The omission in Cyril therefore cannot have been accidental.

77 Dan xii. 7.

78 Ib. v.11.

79 Ib. v. 12.

80 Matt. x. 23.

81 au'toprosw/pwj. See above, § 14, note 2. Some Mss. read a'ntiprosw/pwj, "face to face," as in xii. 32 a'ntipro/swpoj.

82 See above, § 14, note 3.

83 Matt. xxiv. 24.

84 2 Thess. ii. 11, 12: (.r.V.) That they all might be judged. Cyril has katakriqw=si.

85 Dan. xii. 1, 2: (r.v.) they that turn many to righteousness. Cyril follows the rendering of the Septuagint, a'po\ tw=n dikai/wn tw=n pollw=n, which gives no proper construction.

86 Compare 1 Cor. iv. 15: I begat you through the gospel. Clem. Alex. Strom. iii. c 15: tw= dia\ th=j a/lhqou=j kathxh/sewj gennh/santi kei=tai/ tij mioqo/j.

87 2 Thess. ii. 7.

88 See above, §§ 6, 7.

89 1 Thes. iv. 16.

90 Ib. vv. 16, 17.

91 Eccles. xi. 9. The Preacher's description of old age and death is interpreted by Cyril of the end of the world, as it had been a century before by Gregory Thamaturgus, in his paraphrase of the book.

92 Ib. v. 10: (R. C.) sorrow. Marg. Or, vexation, Or, provocation.

93 Ib. xii. 1.

94 Ib. v. 2.

95 Ib. v. 3.

96 Ib. v. 6. According to the usual interpretation death is here represented by the breaking of a chain and the lamp which hangs from it. Cf. Delitzsch, and Speaker's Commentary, in loc. for other interpretations.

to\ a'nqemion tou= xrusio/u (Sept.) by which Cyril understood camomile (a'nqemi/j), more probably meant a pattern of flowers embossed on the vessel of gold: vid. Xenoph. Anab. V. 4, § 32: e 9stigme/nouj a'nqe/mia, "damasked with flowers."

97 Eccles. xii. 5. Cyril means rightly that the aged shrink from a giddy height, and form imaginary dangers of the road. For the voice of the sparrow, see below, § 21, note 4.

98 Matt. xxiv. 30: Zech. xii. 12.

99 "Dr. Thomson (The Lord and the Book, p. 319) says of the almond tree, "It is the type of old age, whose hair is white" (Speaker's Commentary).

100 The step, once as active as a grasshopper, or locust, shall grow heavy and slow. For other interpretations see Delitzsch.

101 The caper-berry (ka/pparij) shall fail, i.e. no longer stimulate appetite. But diasxedasqh/setai (Sept. Cyril) means that the old man shall be like a caper-berry which when fully ripe bursts it husks and scatters its seeds: so R.V. (Margin): The caper-berry shall burst. Greg. Thaumat. Metaphr. Eccles. "The transgressors are cast out of the way, like a black and despicable caper-plant."

102 1 Thes. ii. 16.

103 Compare the spurious Apocalypse of John: "And at the voice of the bird every plant shall arise; that is, At the voice of the Archangel all the human race shall arise" (English Trs. Ante-Nic. Libr. p. 496). According to the Talmud the meaning is, "Even a bird awakes him" (Delitzsch).

104 Ps. l. 3.

105 Dan. vii. 13, 10.

106 1 Cor. iii. 12, 13. On a'nupo/staton, see Index. On dokimastiko/n, compare The Teaching of the Apostles, § 16: "Then all created mankind shall come to the fire of testing (dokimasi/aj), and many shall be offended and perish."

107 Dan. vii. 9.

108 Is. i. 18.

109 Ib.

110 Cat. xiii. 4.. In the letter to Constantius, three or four years later than this Lecture, Cyril treats the appearance at that time of a luminous Cross in the sky as a fulfilment of Matt. xxiv. 30: but he there adds (Ep. ad Constantium, § 6) that our Lord's prediction "was both fulfilled at that present time, and shall again be fulfilled more largely." On the opinion that "the sign of the Son of Man in heaven" should be the Cross, see Suicer, Thesaurus, Stanpo/j. It is not improbable that the earliest trace of this interpretation is found in The Teaching of the Apostles, § 16: "Then shall appear the signs of the Truth: the first the sign of a (cross) spreading out (e'kpeta/sewj) in heaven."

111 Zech. xii. 12.

112 Cf. Barnab. Epist. c. vii.: "For they shall see Him in that day wearing the long scarlet robes about His flesh, and shall say, Is not this He, whom once we crucified, and set at nought, and spat upon (al. and pierced, and mocked)?"

113 Matt. xxiv. 31.

114 Ib. xxv. 34.

115 Is. xi. 3: (r.v.) He shall not judge after the sight of his eyes, nor reprove after the haring of his ears.

116 Phil. ii. 7.

117 Luke xvii. 34.

118 Ib. v. 35.

119 The Jerusalem Ms. (A) alone has the true reading pe/daj, which is confirmed by pepedmue/nouj in the quotation following, instead of pai=daj, which is quite inappropriate, and evidently an itacism.

120 Ex. xi. 5.

121 0Egkra/teia. "Id est viduitas" (Ben. Ed.). This special reference of the word to widowhood is to some extend confirmed by 1 Cor. vii. 9: ei' de\ ou'k e'gkrateu/ontai, and is rendered highly probable by Cyril's separate mention of marriage and virginity.

122 Matt. xxv. 31.

123 Matt. xviii. 12; Luke xv. 4. Ambrose, Expos. in Luc. VII. 210: "Rich is that shepherd of whose flock we are but the one hundreth part. Of Angels and Archangels, of Dominions, Powers, Thrones, and others He hath countless flocks, whom He hath left upon the mountains." Cf. Gregor, Nyss. Contra Eunom. Or. xii.

124 There is much variation in the reading and punctuation of this passage. I have followed the text adopted by the Jerusalem Editor with Codd. A. Roe. Casaub, and Grodecq, in preference to the Benedictine text, with which the Editor himself is dissatisfied.

125 Dan. vii. 10.

126 Rom. ii. 15, 16.

127 John v. 22.

128 neu/mati. Cat. xi. 22.

129 Matt. xxv. 32.

130 Phil. ii. 10.

131 Cant. V. 3. Compare Cat. iii. 7; xx. (Mystag. ii.) 2.

132 Matt. xxv. 35.

133 Matt. v. 16.

134 The prayer for the Catechumens in the Apostolic Constitutions, viii. 6, contains a petition that God would "vouchsafe to them the laver of regeneration, and the garment of incorruption, which is the true life."

135 prosqei=nai. Cf. Acts ii. 41: prosete/qhsan. According to some Mss. the sentence would run thus: "Hast thou been entrusted with the word of teaching? Be a good steward of thy hearers' souls. Hast thou been entrusted with the word of teaching? Be a good steward of thy hearers' souls. Hast thou power to rule (prosth=nai)? Do this diligently."

136 Rom. xiv. 9.

137 Marcellus, Bishop of Ancyra, and his pupil Photinus, are anathematized in the Creed called Makro/stixoj as holding that Christ first became "Son of God when He took our flesh from the Virgin. . . . For they will have it that then Christ began His Kingdom, and that it will have it that then Christ began His Kingdom, and that it will have an end after the consummation of all and the judgment. Such are the disciples of Marcellus and Scotinus of Galatian Ancyra, &c." See Newman on Athanasius, de Synodis, § 26, (5), notes a and b. Compare the description of Marcellus in the Letter of the Oriental Bishops who had withdrawn from the Council of Sardica to Philoppopolis (A.D. 344). "There has arisen in our days a certain Marcellus of Galatia, the most execrable pest of all heretics, who with sacrilegious mind, and impious mouth, and wicked argument seeks to set bounds to the perpetual, eternal, and timeless kingdom of our Lord Christ, saying that He began to reign four hundred years since, and shall end at the dissolution of the present world" (Hilar. Pictav. Ex Opere Hist. Fragm. iii.).

138 "The person meant by Cyril, though he withholds the name, is Marcellus of Ancyra; who having written a book against the Arian Sophist Asterius to explain the Apostle's statement concerning the subjection of the Son to the Father, was thought to be renewing the heresy of Paul of Samosata. On this account he was reproved by the Bishops at the Council of Jerusalem, A.D. 335, for holding false opinions, and being ordered to recant his opinions promised to burn his book. Afterwards he applied to Constantine, by whom he was remitted to the Council of Constantinople, A.D. 336, and deposed by the Bishops. As however he was acquitted by the Councils of Rome, A.D. 342, and of Sardica, A.D. 347, it became a matter of dispute whether he was really heretical. . . . From the fragments of his books transcribed by Eusebius, you may possibly acquit him of the Sabellian heresy and the confusion of the Father and the Son, but certainly not of the heresy concerning the end of Christ's kingdom, and the abandonment by the Word of the human nature which He assumed for our sake; so express are his words recorded by Eusebius in the beginning of the 2nd Book Contra Marcellum, pp. 50, 51."(Ben. Ed.) Cf. Dict. Chr. Biogr "Eusebius of Caesarea," p. 341. ; and notes 3 on § 9 above.

139 John viii. 25.

140 Luke i. 33.

141 th\n parou=san.

142 Dan. vii. 13, 14.

143 Ib. ii. 45; Rom. ix. 5.

144 Ps xlv. 6.

145 Ib. cii. 25-27.

146 Heb. i. 10-12.

147 1 Cor. xv. 25.

148 1 Cor. xv v. 28. Theodoret Comment. in Epist. i. ad Cor. xv. 28: "This passage the followers of Arius and Eunomius carry continually on their tongue, thinking in this way to disparage the dignity of the Only-begotten."

149 John viii. 29.

150 "Ro 5:14 Rom. v. 14". "a!xri from a!kroj, as me/xri from mh=koj, makpo/j" (L. and Sc). It is not always possible to mark this distinction in translation: cf. Lobeck Phrynichus, p. 14; Viger, De Idot. Gr. p. 419.

151 2 Cor. iii. 14, 15.

152 Ib. x. 14, 15, 16.

153 1 Cor. xv. 25.

154 Heb. iii. 13.

155 Dan. vii. 14, 27.

156 1 Tim. vi. 20.

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