165 kata\ fantasi/an. Cf. Ignat. Trall. 9, 10; Cat. iv. 9; xiii. 4.
167 The house of Caiaphas and Pilate's Praetorium (§ 41), and Mount Zion itself (Cat. xvi. 18), on which they both stood are described by Cyril as being in his time ruined and desolate. Eusebius (Dem. Ev. VIII. 406), referring to the prophecy of Micah (iii. 12), repeated by Jermiah (xxvi. 18), that Zion shall be plowed as a field, and Jerusalem shall become heaps, testifies that he had seen with his own eyes the place being ploughed and sown by strangers, and adds that in his own time the stones for both public and private buildings were taken from the ruins. The Bordeaux Pilgrim (333 A.D.) says, "It is evident where the house of Caiaphas the Priest was; and there is still the pillar at which Christ was scourged:" this pillar is described by Jerome (Ep. 86) as supporting the portico of the Church which by his time had been built on the spot. Prudentius circ. 400 A.D.): -
"Impia blasphemi cecidit domus alta Caiphae. . . .
Vinctus in his Dominus stetit aedibus atque ccolumnae
Annexus terbgum dedit ut servile flagellis.
Perstat adhuc, templumque gerit veneranda columna."
(Benedictine Editor.)
168 Cf. Lucian. Antioch. ap. Rufin. Hist. Eccl. ix. c. 6; "Golothana rupes sub patibuli onere disrupta."
1 Xanthicus is the name of the sixth month in the Macedonian Calendar, corresponding nearly to the Jewish Nisan (Josephus, Antiq. II. xiv. 6), ad to the latter part of Lent and Easter. On the tradition that the Creation took place at this season, see S. Ambrose, Hexoemeron, I. c. 4, § 13.
2 Matt. xxviii. 9, "All hail." The usual greeting, Xai/rete, "Rejoice."
3 Ps. lxxxviii. 5: Cast off among the dead (R. V.); Cast away (Margin).
4 o 9 parw/n. i.e. in the text. 1 Cor xv. 4.
5 Is. lvii. 2: He entereth into peace (R. V.).
6 Is. lvii. 1: that the righteous is taken away from the evil to come (R. V.).
7 Is. liii. 9: they made His grave with the wicked (R. V.).
11 e'peshmeiwsa/meqa, "noted for ourselves;" Middle Voice. Is. li. 1: quoted in Cat. xiii. 35.
13 Ib. vii. 6: "Arise, O Lord, in Thine anger.
15 Ib. xvi. 4: "their drink-offerings of blood will I not offer." The Psalmist abhors the bloody rites, and the very names of the false gods.
16 John xix 15. Cyril applies to the Jews what the Psalmist says concerning those that hasten after another god.
18 Ib. 7. Quoting from memory, Cyril transposes these sentences.
19 Ib. 10. R. V. in Sheol, Sept. in Hades.
22 Ib. 3. R. V. from Sheol, Sept. from Hades.
26 John xix. 41. See Index, Golgotha.
29 Job. vii. 189: . . . . try him every moment. Heb. Cgre
, "a wink," as in Job xxi. 13, misinterpreted in both passages by the LXX. as meaning "rest."
32 Zeph. iii. 7: they rose early and corrupted all their doings. The passage is wholly is understood by the Seventy, whom S. Cyril follows.
33 Zeph. iii. 8: until the day that I rise up to the prey. For dcal;
, to the prey, the LXX. seem to have read dc'l;
, to the testimony. About ten years before these Lectures were delivered, Eusebius (Life of Constantine, III. c. xxviii.), speaking of the discovery of the Holy Sepulchre, A.D. 326, calls it "a testimony to the Resurrection of the Saviour clearer than any voice could give."
34 Zeph. iii. 9: a pure language.
43 Cant. ii. 10: Rise up, my love, my fair one, and come away.
44 v. 14: in the clefts of the rock.
46 v. 14: in the clefts of the rock, in the secret places of the stairs. The Revised Version reads, in the covert of the steep place
47 Cant. ii. 11. In parh=lqen, e'poreu/qh e 9autw= the LXX. have imitated the pleonastic use of w$l
after verbs of motion, corresponding to our idiom "Go away with you," and to the Datiuus Ethicus in Greek and Latin. See Gesenius Lexicon on this use of l
, and Ewald, Introductory Grammar, § 217, l. 2.
48 Cant. ii. 12: the singing of birds. The Hebrew word (rymizE)#&ut'/
means either "cutting," as in the LXX. tomh=j, Symmachus kladeu/sewj, and R. V. Marg. "pruning," or as in A. V. "singing."
49 Gen. i. 11: grass, the herb yielding seed.
The LXX. gives an irregular construction, Botanh=n xo/rtou spei=ron spe/rma.
50 Gen. i. 26. "The ancient Church very accurately distinguished between ei'kw\n (image) and o 9moi/wsij (likeness), and the Greek Church does the same in its Confession. The later phrase expresses man's destination, which is not to be regarded as carried out at the moment of creation. (Dorner, System of Christian Doctrine, E. Tr. II. p. 78). The image lies in the permanent capacities of man's nature (Gen. ix. 6: 1 Cor. xi. 7: Jas. iii. 9), the likeness in three realisation I moral conformity with God (o 9moh/qeian Qeou=, Ignatius, Magnes vi). "The image of God is a comprehensive thing. . . . To this belongs man's intellective power, his liberty of will, his dominion over the other creatures flowing form the two former. These make up the to\ ou'siw=dej", that part of that divine image which is natural and essential to man, and consequently can never be wholly blotted out, defaced, or extinguished, but still remains even in man fallen. But beside these the Church of God hath ever acknowledged, in the first man, certain additional ornaments, and as it were complements of the divine image, such as immortality, grace, holiness, righteousness, whereby man approached more nearly to the similitude and likeness of God. These were (if I may so speak) the lively colours wherein the grace, the beauty, and lustre of the divine image principally consisted; these colours faded, yea, where defaced and blotted out by man's transgression. (Bull, The State of Man before the Fall, Vol. ii. p. 114, Ox.). Cf. Iren. (V. vi. § 1; xiv. § 2); Tertullian (dde Baptismo, c. 5); Clem. Alex. (Exhort. c. 12); Origen (c. Cels. IV. 30).
51 John xv. 1. The Benedictine Editor has a different punctuation: "and the vine which was planted there hath said, And I am the Vine."
53 Cant. v. 1; iv. 14. Compare Cat. xiii. 32.
56 Cant. vi. 1: my honeycomb with my honey.
59 o 9 qerapeuth\j/ In connexion with "Bridegroom,": and "Him whom my soul loveth" the meaning "Suitor" is more appropriate than "Physician."