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67 Death is here called "the dragon," as in xiv. 17 he is called "the invisible whale," in allusion to the case of Jonah.
68 Isa. xxv. 8. The first clasue, He hath swallowed up death for ever (R. V.), is mistranslated in the Septuagint.
69 tau/thn th\n parakataqhkataqhkhn. 1 Tim. vi. 20; 2 Tim. i. 14.
74 Luke ix. 30, 31. On the tradition that Mt. Tabor was the place of the Transfiguration, accepted by S. Jerome and other Fathers, compare Lightfoot (Hor. Hebr. in Marc. ix. 2).
75 Cat. xii. 5. For eu 9rei=n the recent Editors with Mss. A.r.C. and Grodecq. have neh/ludaj:
76 Heb. xiii. 8. Cyril is supposed to refer to two objections to the Incarnation one founded on the lateness of Christ's coming, the other on the Divine immutability. But the meaning of the passage is not clear, and the construction of the second sentence is incomplete.
77 Deut. xviii. 15; Acts vii. 37.
78 e'cetado/menon, a clear instance of the Gerundive, or quasi-Future, sense of the Present Participle, common in Cyril. "This intention is not fulfilled in the sequel of these Lectures" (R. W. C.).
80 According to Cyril (§ 19, below) and other Fathers, the continuance of Jewish rulers ceased on the accession of Herod an Idumean. Compare Justin M. (Tryphon. §§ 52, 120): Eusebius (Demonstr. Evang. VIII. 1). On modern interpretations of the passage see Delitzsch (New Commentary on Genesis), , Briggs (Messianic Prophecy, p. 93), Cheyne (Isaiah, Vol. II. p. 189), Driver (Journal of Philology, No. 27, 1885).
81 A full and interesting account of the Jewish Patriarchs of the West established at Tiberias form the time of Antoninus Pius till the close of the 4th century is contained in Dean Milman's History of the Jews, Vol. III. Compare Epiphanius (Hoeres. xxx. 0/00 3 ff.).
84 Zechar. ix. 9, quoted above, § 10.
85 Ps. ii. 7, 9. The passage is interpreted by Cyril (xi. 5) of the eternal generation of the Son: here it refers to His Incarnation, or perhaps is meant only to identify the Son of God with him who "shall rule with a rod of iron."
87 Sep. tou= a'pokriqh=nai, a frequent meaning f the Hebrew by#$% h/l;
, by which the Greek Translators understood the answer of Darius to the Letter of Tatnai and his companions. Both A. V. and R. V. render the word "to restore."
89 Darius the Mede (Dan. v. 31) succeeded Belshazzar as king in Babylon B.C. 538, the date assigned in Dan. ix. 1 to the prophecy of the 70 years. But "Darius the king" in whose 6th year (B.C. 516) the Temple was finished (Ezra vi. 15) was Darius Hystaspis, king of Persia, whom Cyril here confounds with "Darius the Mede." He also fails to distinguish the rebuilding of the Temple, B.C. 516, from the rebuilding of the City by permission of Artaxerxes Longimanus, B.C. 444 (Nehemiah, ii. 1).
90 In speaking of three supernumeracy hours in the year instead of nearly six, Cyril seems to follow the division of the diurnal period into twelve parts, not twenty-four. The Jews had derived this division either from the Egyptians, or more probably from the Babylonians: see Herodotus, II. 109.
91 Micah v. 2, quoted also in Cat. xi. 20, where see note.
92 Ps. cxxxii. 6. The Psalmist refers to the recovery of the Ark, but Cyril interprets the passage mystically of Christ, and the place of His Nativity.
93 The Benedictine Editor thinks that in calling the place "woody" Cyril refers to a grove planted by Hadrian in honour of Adonis, which had been destroyed about sixteen years before, when Helena built the Church at Bethlehem: see Eusebius, Life of Constantine, III. 43. But Cyril evidently means that the wood of which the Psalmist speaks had remained till a few years before. Ephrâthah is the ancient name of Bethlehem (Gen. xxxv. 19; xlviii. 7), and by "the fields of the wood" is probably meant Kirjath-Jearim, "the city of woods," where the Ark was found by David (2 Sam vi. 2; 1 Chron. xiii. 6).
94 Hab. iii. 2: (R. V.), O Lord, revive Thy work in the midst of the years, in the midst of the years make it known. The Septuagint gives a different sense: In the midst of two lives (or, living beings) shalt Thou be known: when the years draw nigh Thou shalt be recognised: when the time is come, Thou shalt be shewn. The two latter clauses seem to be different renderings of the same Hebrew words.
95 e 9ch=j. This clause comes before the preceding quotation: Cyril misplace them. In the Vatican and other Mss. of the Sept. and in some Fathers zw/wn ("living creatures") is found in place of zww=n "lives;" but the latter reading is evidently required by the interpretation which follows in Cyril. Origen (de Principiis, I. 4), who recognises both readings ("In medio vel duorum animalium, vel duarum vitarum, cognosceris,") interprets the "two living beings" of the Son and the Spirit. Eusebius (Demonstr. Evang. VI. 15) observes that zwwn is to be read as perispomenon from the Singular zwh/, and interprets it of Christ's life with God, and life on earth. Theodoret says, in commenting on the passage, "To me it seems that the Prophet means not "living beings" (zw=a) but "lives" (zwa/j), the present life, and that which is to come, between which is the appearance of the Righteous Judge."
96 Hab. iii. 3. Cyril interprets the word Qaima/n (Heb. wm/yt@'
as a common Noun meaning "South," and the Vulgate has here "ab Austro veniet." The prophecy is thus referred to Bethlehem, as lying to the South of Jerusalem. Eusebius (Dem. Evang. VI. 15)ns this as the rendering of Theodotion in his Greek Version, about 180 A.D. As a proper name Teman denotes a district and town in the southern part of Idumea, so called from a grandson of Esau (Gen. xxxvi. 11, 14, 42; Jer. xlix. 7, 20; Ezek. xxv. 13; Amos i. 12; Obad. 9).
97 The following note is slightly abridged from the Edition of Alexandrides of Jerusalem. "Previous Editions read e!c o!rouj fara\n kataski/ou dase/oj.. This reading is found in Cod. Vat. and other Mss. of the Septuagint, but fara/n is omitted in the Aldine and many other copies nor was it read in the Mss. of the Sept. in Jerome's time, as is clear form his comments on the passage. In the Mss. of Cyril, Ottob. R. C. V. Monac. I. and II. it is wanting. Paran is the name of the desert towards the S. of Palestine lying between it and Egypt (Gen. xxi. 21; Num. i. 12). There was also a Mount Paran (Deut. xxxiii.2). But since Cyril applies the prophecy to Bethlehem, and the "shady thickly-wooded mountain" of Habakkuk is identified with "the plains of the wood" of David, we may safely conclude that Cyril did not read fara/n in his copies of the Septuagint, nor write it in his Lecture: but the reading crept in from the later copyists, accustomed to the reading fara/n in the Septuagint. 0'
98 Isa. vii. 14. The objection of the Jews that the Hebrew word "almah" means "a young woman," whether married or not, is mentioned by Justin M. (Tryph. 43, 67, 71), and by Eusebius (Dem. Evang. VII. i. 315).
100 1 Kings i. 4. Cyril's argument is fully justified by the actual usage of "Almah," which certainly refers to unmarried women in Gen. xxiv. 43; Ex. ii. 8; Cant. i. 3. The same is probably the meaning in Ps. lxviii, 25: "in the midst were the damsels playing with the timbrels." There is no passage in which the word can be shewn to mean a married woman.
102 Compare Justin M. (Trypheign>, § 77), Euseb (Demonstr. Evang. L. VII. c. i. 317).
103 In the Hebrew the word used is a Participle, and describes what Isaiah sees in a prophetic vision; "Behold, the damsel - with child."
121 Hos. ix. 12. R. V. Woe also to them, when I depart from them. The Seventy mistook yri#&b@;
, "at my departure," for yr;#&ib@i
, "my flesh."
125 See the story of Pyrrha and Deucalion in Pindar, Ol. ix. 60:a#ter dj eu!na'" kthsavsqan livqinon govnon, and in Ovid. Metam i. 260 ff.
126 Athena was said to have sprung armed from the head of Zeus: Pindar, Ol. vii. 65: korufa\n kat0 a!kran a'norou/ saij0 a'la/la en u 9perma/kei boa=. Cf. Hes. Theog. 924.
127 Eurip. Bacchae. 295; Ovid. Metam. iv. 11..
128 Codd. Mon. i, A: o 9 ga\r au'to\j Qeo/j. Bened. o 9 ga\r Qeo\j au'to/j.
137 Ib. ii. 24. In Lev. xii. 8 one pair only of turtles is prescribed, to be offered for the mother, not for the child. But the reading ta\ zeu/gh in Cyril is confirmed by that in St. Luke, tou= kaqarismou= au'tw=n. See the authorities in Tischendorf.
140 semnu/netai. Rivet, misled by a double error in the old Latin version, "veneratur," accused Cyril of approving the worship of the Virgin Mary.