SCRIPTURE PASSAGES
APassages of Scripture cited by Cyril in the book *On Worship in Spirit and Truth*, in which there was something worthy of note. From the Latin edition of Ant. Agellius, Rome 1588, folio. The reader is referred back to the pages of the Aubert edition which we have rendered in larger type.
Page 23. *For the distention of this life is indeed vanity.* I have used the word "distention" in order to retain the scriptural expression, which is read in the first chapter of Ecclesiastes, according to the ancient edition of the LXX Interpreters: "God has given this most wretched distention to the sons of men," etc. In Greek, the LXX and Theodotion translate it * περισπασμὸν* (distention), Symmachus *ἀσχολίαν* (occupation); I have used the same word, fol. 34.
Page 24. *And they ate before they went to bed.* I believe these words, "before they went to bed," were added by an unskilled scribe and not placed there by Cyril; for they not only make an inept sense, but clearly pertain to what follows—as they are in the Hebrew books, and in the Vulgate edition, and as we ourselves long ago corrected and distinguished them in the Greek books of the Old Testament: *ἔπεψεν αὐτοῖς καὶ ἔφαγον* (he sent to them and they ate), and then with another beginning, *πρὸ τοῦ κοιμηθῆναι δέ* (but before they went to sleep), etc. However, I did not wish to change anything, so that I might preserve the trustworthiness of the interpreter.
Page 28. *The strong ones of God are mightily exalted from the earth.* I have translated this passage of Psalm XLVI in this way because Cyril reads, distinguishes, and interprets it so. Moreover, as to his saying "the strong ones of God," all the Greeks have this—not only the codices of Cyril but also those of the Old Testament. Yet they vary in their punctuation: for some punctuate thus, *οἱ κραταιοὶ τῆς γῆς* (the strong ones of the earth), so that it might be "the strong ones of the earth of God." Others [punctuate] thus, *τοῦ θεοῦ οἱ κραταιοί* (the strong ones of God). Then, *τῆς γῆς σφόδρα ἐπήρθησαν* (they were mightily exalted from the earth). The blessed Cyril follows this punctuation, as is apparent not only from this passage but also from several others. The Latin interpreter of the Psalter retained the former, which I not only do not condemn but even favor more. For it agrees better with the Hebrew, and the other interpreters have held to it. But if I had placed that one here, I would have disturbed and obscured the whole meaning of the author, which the interpreter of this same author did in the Commentary on the Gospel of Blessed John, book XI, ch. 29, where Cyril distinguishes and interprets the words of the psalm in the same way.
Ibidem. *But when Baruch had brought the words of Jeremiah to them.* Both the recent Council of Trent and almost all the Fathers, both Latin and Greek, acknowledge that book as canonical. If some cite it as Jeremiah’s and attribute it to him—such as Athanasius in the *Synopsis*, Augustine in the book *Against Faustus* XII, ch. 43, and *On the City of God* XVIII, ch. 33, and Blessed Ambrose both elsewhere and in the first book *On Faith*, ch. 2, and *On Penance* I, ch. 8, and Blessed John of Constantinople in Psalm CXLVII—they said this because they thought it was dictated by Jeremiah and recorded by Baruch, as is clearly apparent in these words of Cyril, who says that the words of Jeremiah were brought by Baruch. The Latin Church has also thought this, when it sanctioned in the solemn office of Holy Saturday that readings from the four major prophets should be read publicly, and placed the reading from the prophecy of Baruch instead of the book of Jeremiah: *Hear, O Israel, the commandments of life*, etc.
Page 57. *And where I am, there also shall my minister be.* *Ἐκεῖ καὶ ὁ διάκονος ὁ ἐμὸς ἔστω.* Cyril reads it thus; for he understood the words to be not those of one predicting, but of one commanding, as is apparent. I have found it written thus in the Greek books of Cyril; yet I do not think the other reading, which is found in all printed Greek books of the New Testament and in the Latin edition—"there also my minister shall be"—is to be condemned. But the Latin Fathers have even approved this reading of Cyril’s, since they have decreed it to be sung publicly in the churches, as is apparent in the Roman Breviary, in the Common of a Martyr, the antiphon at Lauds on the fourth day. Cyril cites it in this way in other books as well, such as in the *Commentaries on John*, book IV, ch. 8.
Page 65. *All the glory of the daughter of the king is Hesebon.* It is marvelous how Cyril reads it thus, just as it is also read in the Vatican codex of the Old Testament. Therefore, I do not believe this was done rashly; rather, I believe the interpreter who left the Hebrew word *Hesebon* had read it so in some Hebrew codex, whereas other codices, and almost all at this time, have *mebelsoth*. Nor do those codices which read *ἐξ ἐννοιῶν* (from thoughts), as Blessed Jerome testifies that he read in some, demonstrate that the interpreter read anything else in the Hebrew but *Hesebon*; for that Hebrew word truly signifies *ἔννοιαν* (thought). Moreover, that Cyril says it signifies *ἔσωθεν* (from within), that does not signify *Hesebon*, but the word which preceded it, *penima*.
Page 84. *The strong ones of God are mightily exalted from the earth.* This has already been discussed above regarding this place in Psalm LXXIV.
Page 85. *Extend your hand to the sea, and dry it up.* The Greek codices of Cyril had *ξήρανον αὐτήν* (dry it up), as we have translated. But all Greek Bibles have *ῥῆξον αὐτήν* (rend it), or "break it through."
Page 96. *And Solomon increased the altar later, because it was small before.* These words are in neither the Hebrew nor the Latin edition. However, the LXX have them; but something similar is found in Third Kings, ch. VIII, near the end; hence I believe the LXX took them from there, or added them from age-old tradition.
Page 99. *For the plowman ought to plow in hope, and he who threshes in hope of partaking.* There are many passages in the books of the ancient Greek Fathers cited from the Scriptures which agree more with the Latin edition of the New Testament than with the Greek ones that are in circulation; this passage is like that. For while the Greek vulgate codices have *ὅτι ἐπ' ἐλπίδι ὀφείλει ἀροτριῶν ἀροτριᾶν, καὶ ὁ ἀλοῶν τῆς ἐλπίδος αὐτοῦ μετέχειν* (that on account of hope the one plowing ought to plow, and the one threshing to participate in his hope), Cyril [agrees] more congruously with the Latin edition: *ὅτι ὀφείλει ἐπ' ἐλπίδι ὁ ἀροτριῶν ἀροτριᾶν, καὶ ὁ ἀλοῶν ἐπ' ἐλπίδι τοῦ μετέχειν* (that the plowman ought to plow in expectation, and the one threshing in expectation to partake), or "to receive the fruits." He also cites it thus, fol. 130, from which it is apparent how rashly the Latin edition is criticized by some, which was translated into the Latin language from the most excellent and emended Greek books. Blessed Augustine follows the same reading in *Tractates on John*, V.
Page 100. *And you, fill up the measure of your fathers.* The Latin Vulgate edition of the New Testament has it thus. Moreover, some Greek codices of Cyril had *implevistis* (you have filled up), *πληρώσατε*. However, I did not wish to...
A change it from the customary Latin reading, since there were those who had *ἐπληρώσατε*, although the other reading is most suitable to Cyril's sentiment.
Page 108. *Take up to all these the shield of the faith.* This passage, which is in the Epistle to the Ephesians, chap. vi, is read by the Fathers in two ways: one way, *ἐν πᾶσι*, "in all things," as the Vulgate interpreter translated it, and it is read in the Greek Vatican codex of the New Testament, as Methodius the martyr also reads it in Epiphanius, and Nazianzen in the oration here present to Gregory of Nyssa. The other reading is what Cyril follows, and the common Greek codices, *ἐν πᾶσι*, which reading can have this sentiment: "After all the armor which I said must be taken up, take up as the newest armor the shield of the faith."
Page 108. *If there were but five pious and upright men there.* In Greek it is, *εἰ πέντε τινὲς εἶεν ἐν αὐτῇ ὅσιοι καὶ ἀγαθοί*. He took it a little differently than it is set forth in Genesis, chap. xviii. For God did not say that if there were five righteous men in Sodom, he would therefore pardon the rest, but if fifty-five were lacking. But it matters little to that which Cyril wishes to effect. For he had enough to prove from this passage that, on account of the merits of righteous men, although far fewer, punishments are pardoned for sinners, even though they be much more numerous.
Page 118. *Already you are perfect. You have reigned without us.* Thus Cyril reads this passage of B. Paul, *ἤδη τετελειωμένοι ἐστέ· χωρὶς ἡμῶν ἐβασιλεύσατε*, whereas in the other Greeks it is, *ἤδη κεκορεσμένοι ἐστέ*, "Already you are full."
Page 126. *Blessed are we by the Lord.* Without a doubt he reads *ἡμεῖς*, and many printed B codices still have that reading, as does the Vat. cod.; but the common Latin edition more truly has *Blessed are you* (benedicti vos), as even the Hebrew codex has; and it was easy in Greek to make *ὑμεῖς* from *ἡμεῖς*, on account of the similarity of the word.
Page 139. *I can do all things in him who strengthens me, Christ.* And in book v of this work he cites it in this manner, fol. 148, as the printed Greek codices of the New Testament have it. The Latin edition does not have *Christ*.
Page 158. *I will draw all things to myself.* Thus Cyril reads in this place, and in book x, twice, and book xi, and Ignatius in the epistle to the Smyrnaeans. The Latin interpreter has *all* (omnia).
Page 184. *You are of your father the devil.* The common edition does not have the word *your* (vestro), nor does the Greek Vatican codex of the New Testament. But because it was in the Greek codex of Cyril, I placed it there, especially because other Greek Fathers read it so, as Clement of Alexandria, *Stromata*, book i.
Page 204. *You are of more value than many sparrows.* I expressed it as the Greek codex of Cyril had it, *πολλοῦ στρουθίων διαφέρετε ὑμεῖς*. I do not in the least disapprove of the other reading, *than many sparrows*, etc., which is found in most Greek [texts], *πολλῶν στρουθίων*, etc.
Page 212. *But what is more than these is from the devil.* Cyril's book has it thus, *τὸ δὲ περισσὸν τούτων, ἐκ τοῦ διαβόλου ἐστίν*. But almost all Greek books in the Gospel of B. Matthew have, *ἐκ τοῦ πονηροῦ ἐστιν*. Either he reads it thus, or he understood the *wicked one* to be the devil.
Page 238. *The gift which from me will be of use to you.* In order that Cyril's exposition might agree with the cited passage of B. Matthew, it was necessary that we remove the word *is*, and since in the Latin it is, *The gift, whatever is from me, will be of profit to you*, we have done: *The gift, whatever from me will be of profit to you*. But in order that Cyril's exposition may become clearer, it must be noted that in Greek it is read thus, *δῶρον, ὃ ἐὰν ἐξ ἐμοῦ ὠφεληθῇς*. Where that is to be understood, the noun *δῶρον*, "gift," although it is without an article, [takes] the place of a predicate, although it is placed first in order; then what follows, *ὃ ἐὰν ἐξ ἐμοῦ ὠφεληθῇς*, "whatever will be of profit to you from me," is as a subject; thus if anyone wishes to set forth the whole proposition and statement in a simple order, he will say: "Whatever will be of profit to you from me, that whole thing is a gift," that is, "whatever from my possessions you have taken for your benefit, that is a gift and consecrated to God": therefore you commit fraud concerning sacred things, and commit sacrilege, if you have taken anything from it for your own use. In the same way B. Ambrose also explains this passage in book vi on the Gospel of B. Luke: "When," he says, "a hungry father or mother asks something for maintenance from a son, who, fearing the law, seeks an excuse for not giving; he is wont to say, 'It is a gift which will be of profit to you from me,' so that the pious father may fear to receive money dedicated to God." In the same way Cyril explains this passage in the sixteenth book of this work.
Page 242. *The Spirit was not yet [given], because Jesus was not yet glorified.* In this same way this passage is cited in book x of this work. The Latin edition has, *The Spirit was not yet given, etc.*, which reading I also willingly embrace and honor. But I wished to translate what Cyril had in the Greek. Nor indeed should or can this reading have any other sense than what the Latin edition has; for it cannot be understood regarding the person or essence of the Holy Spirit, otherwise, how was the Holy Spirit not yet [present] before the glorification of Christ, who, by the testimony of Gabriel, had supervened in his incarnation in the Virgin? But the words must be understood according to the reasoning of the passage. The Lord had said, that from the belly of those who believe in him, rivers of living water would flow; the evangelist straightway declared what those waters, or what the flowing rivers, were. But this, he says, he said concerning the Spirit, which those believing in him were about to receive. If, therefore, rivers flowing from the belly is taken as the gift of languages and preaching, not the essence of the Holy Spirit (for the Holy Spirit would not flow from the hearts of men, God forbid), and the Spirit is called such a redundancy of rivers flowing from the heart, which was not yet, because Jesus was not yet glorified; when, therefore, the Spirit is said not yet to be, it is correctly understood that such a gift of languages [was] not yet. Nor indeed is Cyril alone in this reading, for Dionysius of Alexandria read it so before him in the Epistle against Paul of Samosata, and B. John Chrysostom in homily 50 on the Gospel of S. John, where, however, he says that *given* is to be supplied; whom Theophylact and Euthymius follow. Ambrose cites the Latin edition in his book *On the sacrament of the Lord's incarnation*, chap. 6, and the most ancient Vatican New Testament codex confirms it, in which it is read thus, *οὔπω γὰρ ἦν Πνεῦμα ἅγιον δεδομένον ὅτι Ἰησοῦς οὔπω ἐδοξάσθη*. Augustine also confirms it in many places, in his book *On the Trinity*, book iv, chap. 20; in his tract on the Gospel of B. John, I and LXIII; and in his book *Eighty-three Questions*, q. 62.
Page 286. *He is like a rich man.* The Latin edition has, *like a householder*. All the Greeks I have been able to see have *ἀνθρώπῳ οἰκοδεσπότῃ*, which agrees with the Latin edition. I would have believed that Cyril C held not to the words, but to the sense, were I not to see him in book seventeen of this work, p. 614, following the same reading, and in *Gospel of B. John*, book iii, chap. 34, and book ix, chap. 23; where, however, the interpreter set down *householder*, although from the following words it is recognized that Cyril wrote *rich man*: which he did also in book x, chap. 19. I thought this should be noted more carefully, so that from the same character and form of the testimonies of Holy Scripture, the same author of these books might be discerned.
Page 308. *A body, however, you have prepared for me.* Now in the common Latin edition it is read, *Ears, however, you have perfected for me*; whether this was emended by B. Jerome from some more received Hebrew, I do not know, especially since in his letter to Sunnias and Fretela he said nothing about this passage. But I do not think those women, who were so diligent in matters of much D less moment, would have neglected this passage if they had read it otherwise in the Psalter emended by B. Jerome than it was in the LXX, especially since they would see it cited by the Apostle as they had translated it. Therefore, according to this manner both the Apostle, as I said, cites it, and all the books
A of the New Testament almost all agree with the Vulgate edition, *doceamini vos*, teaching you. Cyril has *τοῦ διδάσκοντος ὑμᾶς*, teaching you.
Page 383. *And the honor of the king to love judgment*. Ps. XCVIII. Cyril is unique in this reading; for I have not yet read it so in anyone else. For all the manuscripts of the Old Testament that I have been able to see, and authors as well, read *καὶ τιμὴ βασιλέως κρίσιν* B—the Greek here adds the little letter *ν* and reads *ἀγαπᾷ*.
Page 426. *But they heed spirits of error*. I Tim. iv. Cyril agrees with the Vulgate edition; for he does not read *πνεύμασι πλάνοις*, "seductive spirits," but *πνεύματι πλάνης*, "spirits of error." Tertullian, however, follows the common Greek reading in his book *De jejunio*, and the author of the book *De Trinitate*; Epiphanius cites both in his book *Adversus hæreses* II, against the Cataphrygians.
Page 459. *Divided is the man and the virgin*. He refers to the words placed in I Cor. vii. However, it must be noted that from this passage it is understood that Cyril parsed those words as they are distinguished in the Latin Vulgate C edition: *Qui autem cum uxore est, sollicitus est quæ sunt mundi, quomodo placeat uxori, et divisus est*—"But he who is with a wife is anxious about the things of the world, how he may please his wife, and is divided." This distinction is kept here by the same author in book VI, and by Eusebius in book I of *Demonstratio evangelica*, and by Ambrose almost everywhere, as in his book *De viduis*, cap. 1. But in the short work *Ad virginem lapsam*, it is distinguished differently than Ambrose is accustomed to, from which I fear it may be by another author, since the wording itself is also very different. Epiphanius also keeps it in *Adversus hæreses*, lib. II, against the Hieracites. Augustine proves another distinction in his book *De bono conjugali*, cap. 10: *Et divisa est mulier et virgo*—"And the woman and the virgin are divided," that is, they differ between themselves; and in his book *De sancta virginitate*, cap. 22; and before Augustine, Tertullian in his book *De virginibus velandis*, and Jerome in his *Epistola ad Eustochium* *De custodia virginitatis*.
Page 473. *The fruits of your labors you shall eat*. In Psalm cxxvii it is, *Labores manuum tuarum quia manducabis*—"For you shall eat the works of your hands," which order is found in both the Greek copies and the Hebrew. But in this passage of Cyril, I have read the order inverted, not only in the manuscript of the most illustrious Cardinal Sirlet but also in the Vatican copy: *καρποὺς τῶν πόνων σου φάγεσαι*. Whether this was done by the author's design or the error of a copyist—who might have thought that *καρπούς* meant only "fruits," but not "hands"—I cannot say. This, at least, is certain: the Latin edition is truer in this place.
Page 504. *This sea, great and spacious*. What is in the Latin edition, *et spatiosum manibus*—"and spacious in its hands"—is not in the LXX, but was added from the interpretation of Theodotion, as blessed Jerome testifies in his Epistle to Sunia and Fretella. Therefore, neither Cyril nor Augustine read it, and in that ancient Vatican manuscript, since it was not in the older script, it was placed under an asterisk by a later hand. Certainly, the LXX never interpreted *εὐρύχωρος* as "by the hands," but were everywhere content with the single word *εὐρύχωρος*.
Page 510. *If any man called a brother or a fornicator or a covetous man*. Cyril seems to bring forward an exposition in this place which greatly agrees with the Latin interpretation. It runs thus: *Si quis frater nominatus inter vos, est fornicator, aut avarus, aut idolis serviens*, etc.—"If any brother among you be named a fornicator, or a covetous man, or an idolater," etc.; and thus he reads in the Greek: *ἐάν τις ἀδελφὸς ὀνομαζόμενος, ἢ πόρνος ἢ πλεονέκτης*, etc., not *ἢ πόρνος*. But I did not want to change what I found in the Greek manuscript. A different exposition pleased Augustine, such that the word "named" (nominatus) coheres with what follows, in this manner: *Si quis in aliquo horum vitiorum nominatus*—"If anyone is named in any of these vices," that is, is well-known and famous for them. Augustine, *De fide et operibus*, cap. 2.
Page 517. *The iron passed through his soul*. Almost all Latin interpreters have, *ferrum pertransit animam ejus*—"iron passed through his soul"; and Augustine reads it thus. But the Vatican manuscript and all the Greek manuscripts of the Old Testament have it in the nominative case; and Ambrose, in his seventh epistle, and