distanced from, 235. A place bare and suitable for riding, 235. The place of the last judgment is not going to be, 234. The Valley of Judgment, a place for conflict, 240. Vessels of gold, and of silver, and God’s chosen ones, adorned with faith and gilded with the glory of works, 237. Those intending to prophesy pretended to be in a frenzy, and fashioned themselves as if inspired by the oracle of Phoebus, 131. The Word of God in a certain way pervades all things, 218. He shatters hard and rough things without any difficulty, 218. He cannot return void, or be without effect, 323. He feeds and nourishes the soul for the desire of virtue, 339. Vespasian and Titus, victors, acting as the agents of divine wrath against the Jews, 416. Raisins or dried grapes offered to strange gods, 59. The Vine of Christ, the chosen inheritance, 21, 22, 100. The Vine as a symbol of joy, 45. Wine as a type of joy, 65. A mark of drunkenness, 61. Wine which gladdens the heart of man, 128, 152, 153, 195, 211. Two rods of sorcery, acting by the devil, fall down, 75. Certain virgins living in the shrines of idols, 339. Virtues to be compared with the vine, fig trees, and trees, 208. White vine, which the teeth of locusts have touched, 204. Two golden calves in Dan and Gilgal, 5. Calves in Dan and Bethel, 17, 80. Worshipped, 109. A calf fashioned from bronze and gold, 146. A conspicuous and, as it were, common idol for all, 309. An artifice of human hand, and an invention of the impious will, 327. Birds, which labor under detestable pride, and others accustomed to feed, 67. Birds of the air, enemies of the Jews, 50. Foxes have holes, 231. Foxes as unclean spirits, 265.
Z Zacharias, who is Azarias, son of Jeroboam, 7. He held the kingdom of Israel for six months, 7. He was handed over to his own domestics to be put to the sword, 7. Zacharias the prophet, 232. He began to prophesy in the same year as Haggai, 232. He also fulfilled the office of prophecy in the fourth year of Darius, 232. He foretold the arrival of Christ in Jerusalem upon a donkey, and the price of His betrayal, 232. He foretold that Iddo would beget a son who would serve God as a priest in the temple, and that he would beget Zerubbabel for Salathiel, 232. He died very old in Judah, and was buried near the prophet Haggai, 232. Zimri, king of Israel, father of Ahab, 435. He walked in the ways of Jeroboam son of Nebat, who made Israel to sin, 435. Zerubbabel son of Salathiel, leader and prince of the tribe of Judah, 5, 29, 123. With his companions, he builds the temple of the Lord, 234.
INDEX OF THINGS AND WORDS
CONTAINED IN THE SUPPLEMENT, COMPRISING CYRIL’S COMMENTARIES ON MATTHEW AND LUKE.A Abraham, a figure of the two peoples who believed in Christ, 1. Reproof of ambition, 243, 244, 281, 530. Amen acts in place of an oath, 381. So it is explicitly stated in the commentary of Eusebius on Luke xii, 56. Angels as guardians of men, especially in temptations, 155. Angels ministered to the incarnate Word, 438. The sinlessness of angels by the benefit of God, 128. A very great multitude of angels, 299, 403. The Angel as the guardian of the Synagogue of the Jews, 313. Cyril gave a wonderful explanation of the acceptable year, 138, n. Apollinarius is noted, 2. The Apostles and disciples of the Lord had already been baptized before His passion, 414. The names of the Apostles with their meanings, 192, 193. The freedom of the Apostles in preaching, 27. The Church admits only twelve Apostles, and the thirteenth, Paul, 190. "άποστατήζειν" (Luke xi, 53), what it signifies, 286. The Archangel, who was the messenger to the shepherds, is to be believed, 128. Arians are refuted, 187, 205, 248, 251, 379, 424. Arians and Nestorians, 290. "άριστον" for "άριστον" (Luke xiv, 15), 331. "άρχη Χριστού σταυρός" 127, 433. Cyril refers to the famous reading of Psalm (xcv, 10), "The Lord reigned from the tree." Therefore I prefer the interpretation of the word as "prince," as I wrote in the second place, rather than "beginning," as in the former.
B The necessity and utility of Baptism, 412. Baptism is not to be deferred without detriment, 149. Baptism, figurative in the Law, 278. The Baptist was not ignorant of the incarnate Word, 208, 210. It does not seem to Cyril that the Baptist announced Christ's coming to those in the underworld, 209. What it is to be baptized with the Holy Spirit and with fire, 116, 307. Barbarians (as we see in monuments) were accustomed to wear shoes, 145. What battology is, 12. Cyril says that the term "benefactors" (Luke xxii, 25) was used by subjects to address their princes only as flatterers, 418. Blasphemy against the Holy Spirit is, at the same time, against the entire divine nature, 291. The arm in the Canticle of Mary denotes Christ, 117. Why Isaiah calls virgin milk by the name of butter, 126.
C The praise of celibacy, 403. Camel (Matt. xix, 24; Luke xviii, 25) is not understood as the animal, but as a thick ship’s cable, 67, 380. The vow of chastity is inviolable, and therefore not to be made without much consideration, 327. The mysteries were not opened to catechumens, 303. Charity toward God does not consist without charity toward one's neighbor, 257. The divinity of Christ, 115, 119, 125, 126, 128, 134, 135, 136, 138, 143, 153, 156, 157, 170, 178, 187, 205, 223, 251, 255, 240, 248, 250, 260, 271, 289, 380, 384, 387, 391, 396, 405, 415, 420, 435. The genealogy, or rather kinship, of Christ, in a fragment inscribed to Cyril, 98. The gentleness of Christ, 188. Christ's mission and anointing is understood of the man (humanity), 157. Christ possessed a body though resurrected, not Christ's own; and action (Luke xxii, 19) are exemplar and form for us of the Eucharist to be accomplished, 414. How Christ's death was voluntary and involuntary, 427. How it is said He was ignorant, 84. He manifests Judas's betrayal in order to correct him, 92. Christ is the true stayer, 65. Physical needs and sufferings were voluntary for Christ, 151. Christ was without any unworthy passion, 123. That Christ was led by the Spirit, for which reason He is said to have dwelt in the wilderness, appears so to Cyril, 150. Whether Christ retained His scars when He rose again, 173. He communicated the power of performing miracles, 166, 167, 208. Why Christ forbade the selling of animals fit for sacrifices in the temple, 396. Christ is a persuader to the eremitic life by His own example, 150. Christ is one son with the flesh united to Him, 145, 170, 171. Christ sends the Holy Spirit not by received power, but by His own and substantial power, 144. Christ received the Holy Spirit, as He was man, 145, 148. Circumcision and baptism, 130 seq. Three typical significations of circumcision, 131. "Confiteor" for "laudare" (to praise), 248. Horn for power or kingdom, 119. Cyril's lost commentary on Matthew is mentioned, 189, 216, 379, 410.
A Interrogation does not argue for ignorance in Christ, 224, 226, 385.
Cyril, or his amanuenses, through a lapse of memory, write and cite Jeremiah instead of Habakkuk and Hosea, 191, 219, 319. Likewise Isaiah instead of Micah, 598. (Mingarelli notes similar errors in his prolegomena to the lib. *De Trin.*, cap. 15, regarding Didymus.)
D Demons in truth, not diseases similar to demonic possession, were cast out by Christ and the apostles, 272. The cult of demons in Damascus, 126. God does not swear so much as indicate the certainty of His statement, 118. God’s extraordinary mercy, 345, 346. God is able to transform the substance of one thing into another, 152. God cannot make a thing that has been done into something undone, 116. The number ten is a sign of perfection in Holy Scripture, 389. Thus also Didymus in an unpublished commentary on Psalm XXXI, 2. "dikaios" reading, instead of "adikôs" (I Pet. II, 23), 198. That saying further, "one thing is necessary" (Luke X, 42), Cyril understands as referring to the frugality of the table, 216. A didrachma was paid for two persons, 134. The "finger of God" is understood as the Holy Spirit, 272. What "to divide" (Matt. XXIV, 51) signifies, 86. Rich men are called stewards of the poor, thus named from the distributing of his own to each, 348. The succession of doctors and pastors in the Church, 169. That the Blessed Mary doubted the future resurrection of her Son is not admitted, 156.
E The Church by its own nature is universal, 257. "edokei" for "edokei" (Luke XIII, 26), 324. Almsgiving as a duty, 357, 358. The praise of almsgiving, 201, 318, 350, 358. And indeed, there is a long homily by Eusebius of Alexandria on this subject. The word "Ege" is unknown to profane writers, 265. Its meaning, 266. The sacrament of the Eucharist contains the body and blood of the Lord, 124, 413, 415, 416. On this matter, the testimony of Cyril is pre-eminent among others, 417. The benefits of receiving the Eucharist, 167, 416. Why Christ instituted the Eucharist not under the species of flesh, but under the species of bread, 417. The heresy of the Euchites, 107. The euphemism of demons, 165. Definition of the Gospel, 1. The power of exorcisms given to the Church, 253.
F The female genus is by nature merciful, 454. The praise of the Christian faith, 286, 289, 362 sqq. The necessity of faith, 323. Religious faith is the beginning of understanding, not its effect, 286, 404. The mission of the Son is understood in terms of the assumed humanity, 157. The Son of God is said to have come into the world insofar as He was made man, and part of this visible world began to be visible on account of the incarnation. For before that, He was absent from the world, not locally but naturally; for God is different in nature from the visible world. Thus Cyril excellently, 122.
G Christ advised that a sword be bought, to indicate the supreme dangers threatening the whole nation, 421; and therefore he said as if in mockery: "It is enough," to those who, not understanding him, had brought two swords, 422. The temptation of vain glory comes even to the saints, 242, 565. The necessity of divine grace, 323, 594. The theory of grace, from various places in Cyril, 363, adn.
H Detestation of heresies, 374. B Errors of the heretics Arius, Eunomius, Apollinaris, Marcion, Manes, and Paul of Samosata concerning the incarnation of the Word, 125, 258. Why Cyril did not mention Herod (in *Comment. in Luc.* III, 19), 146. Winter (Matt. XXIV, 20) designates secular disturbances, 81. That the explanation on Luke was delivered by Cyril perhaps in the manner of a homily, the index entries seem to suggest, 261, 358. The rule and praise of Christian hospitality, 259. Commendation of Christian humility, 243. Reprehension of hypocrisy, 287, 352.
I Reprehension of sloth and idleness, 391. Gross ignorance is condemned, 306. That forgiveness must be granted to those who offend us, 371, 375, yet the enemies of God are not to be endured, 374, 375. Bodily infirmities sometimes purge sins, 177.
J Fasting without humility is of no avail, 181. Jesus is called the first-born, not as the first among brothers, but as the first and unique one, 122. Other explanations, 123, adn. et 138. John of Caesarea cites chapter XV of Cyril's Commentaries on Luke, 131, adn. The severe dogmas of Judas of Galilee, the rebel, 312. The time of the judgment and remuneration of souls. A dissertation on this, 355, in adn. Add, 436. The future judgment of the returning Christ, 264, 290, 302, 369, 372, 408, 431, 444. The righteous after the resurrection will no longer sin, by the grace of God, just as the angels, 403, 404. They will possess a spiritual body, that is, one which performs only the duties of the spirit, 404. Confer 448. Christian justice, though lesser, surpasses the greater justice of the law, 214.
K "Kalabion" (palm branch), a new word, 328, 393. "Kenophônia," 290 fin. This vocabulary occurs often in Cyril, where heresy is discussed, and rightly, with Lirinensis, cap. 8, it is called vain-babbling. But because the same Lirinensis (who wrote while Cyril was alive) and often elsewhere, and indeed Cyril and other Fathers, say that heresies are profane novelties, therefore I doubt whether sometimes or often one should read "kainophônia." "Kolobizein," to trade, 397.
I A defective reading in Cyril, 287, adn. 2. Comparison of the Mosaic law with the Christian law, 198, 199. The heavy burden of the old law, 282. Leprosy is an incurable disease, 169. Moses by praying, and Christ by commanding, healed leprosy, 171. The Law is sometimes used to mean the whole of Scripture, 353. A game, as it appears, of a certain kind (Luke VII, 32), among the Hebrews, 214.
M Manes, just as Marcion, attributed the Old Testament to a different God, 258. Meekness is proper to the Christian way of life, 127. The perpetual virginity of Mary, 121, 122, 123. The masculine gender is always chosen by God, 48. The merits of the pious are sometimes useful even to others, 176. Micah V, 2, without a negative particle, 121. Miracles still occurred in Cyril's age, 175, 176, adnot. The Mass is a daily sacrifice, 124. The Mass is a true sacrifice, 413, cum adn. How sickness differs from infirmity, 61. Cyril speaks about what the conversation of Moses and Elijah at the transfiguration of Christ was like, 238.
N Two natures in Christ, 120, 121. The Nestorian heresy, 173, 188, 235, 316, 381, 391. Nestorius ejected from the Church, 113. The error of the Novatians is argued against, 180.
O The etymology of the word "oikonomos" according to Cyril is not from "oikos" and "nomos," but from "oikeia nemôn," 348. Good works are fruitless before baptism, 149. The Lord's Prayer is fuller by one petition in Matthew than in Luke, 267. Indeed by two, on which matter Augustine in the *Enchiridion*, 30. Explanation of the Lord's Prayer, 261, 267. Constant prayer is appropriate for Christians, 187, 260, 268, 269, 374, 424. Christ prayed without having need of anything Himself, 424. On the prayer of Christ specifically, 425. A brief supplement of Origen, 284, adn.
P Cyril says that peace with the impious and the heterodox is to be avoided, lest we seem to hold the same opinion as they do, 509. Who are the peacemakers, 6. The praise of peace, 441. Likewise of ecclesiastical peace, 6, 587. Accurate explanation of the parable of the sower, 218 seq. The Fathers explained the parable of the two sons, the sober and the prodigal, in different ways and senses, 342. Cyril