A or to be shaken by the impulses [of sin]. He terms anger the movement toward punishment; just as "to be provoked" signifies the impulse and movement toward this.
[Vers. 40. *Quoniam levabo in cœlum manum meam, et jurabo dexteram meam, et dicam: Vivo ego in æternum.*]
The hand and right hand of the Father is the Son, through whom He established the heaven and founded the earth. The right hand and hand of the Father is the Son, as David says: "The right hand of the Lord has done mightily" (Ps. CXVII, 16). And again: "Your right hand has upheld me" (Ps. LXII, 9). And that [phrase] "I will lift up my hand to heaven" is similar to that which was said by the blessed David: "Let your right hand be exalted" (Ps. LXXXVIII, 14). For it was necessary that the Son of Man should be exalted according to His humanity, since He is the right hand of the Father. B He shows Him, however, in that He was the right hand, to be God from God alone, and consubstantial, and of one power, authority, and lordship. For the [expression] "I will swear by my right hand" indicates this. Since He had no greater one by whom to swear, as the Apostle says (Hebr. VI, 13), He swore by Himself. He is the character of the Father’s substance, and the Son, and an immutable image, showing the whole Father within Himself. He demonstrates also that He is coeternal, and living forever with the right hand which He lifts up. These things, He says, shall come to pass when I punish you who have insulted my right hand, so that you may know how I most willingly, by my own will, humbled it for your sake—you who turned away and did not receive it. — *Ex Cord.*
ODE OF ANNA, MOTHER OF SAMUEL, IN FIRST KINGS
[II, 5. *Quoniam sterilis peperit septem: et multa in filiis infirmata est.*]
C He puts "seven" for "many," and for as many as might happen to be calculated as a perfect number. For in seven days all time revolves. Beginning from the first day, it proceeds to the week; then, closing the number of the days there at the end, it returns again to the first. "Seven," that is, many. For virtues are diverse, and not one only; the mothers of which are the souls devoted to God. — *Ex Corderio.*
Regarding fragments on the Canticle of the prophet Habakkuk that Corderius collected, they exist in the commentary of Cyril on Habakkuk, from page 548 to 577. The author of the Catena often transcribed verbatim, more often expressing only the sense. Places that we find missing in the works of Cyril, we have placed under the text by way of notes. Likewise, the Corderian fragments on the Canticle of Isaiah are read in Cyril’s exposition on the same prophet, p. 561-570. Fragments on Jonah, in Cyril on Jonah, p. 577-578. The two fragments on the Canticle of Hezekiah the King, the author of the Corderian Catena drew from Cyril on Isaiah XXXVIII, p. 496-498. The two fragments on the Canticle of Simeon which Corderius edited at the end of volume III, are read in the exposition of Cyril on Luke (II, 28) which we reprint below after Cardinal Angelo Mai. — EDIT. PATR.