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81 Gen. iii. 17, 18. By mistaking one letter in the Hebrew, the Seventy give the meaning "in thy labours" instead of "for thy sake."
84 Jer. xi. 19: I was like a tame (R. V. gentle) lamb that is led to the slaughter; and I knew not that they had devised devices against me. Cyril's interrogative rendering is not admissible.
88 Ibid. R. V. Let us destroy the tree with the fruit thereof. The word rendered fruit is literally bread. The phrase is evidently proverbial. The Hebrew word which means "destroy" is misinterpreted by e'mba/lwmen in the Greek. Hence arose the fanciful application of the passage to the cross laid on the body of Christ to be borne by Him. Justin M. (Tryph. lxxii.) charges the Jews with having recently cut out the passage because of the supposed reference to Christ. Tertullian (adv. Judoeos, c. 10) writes: "Of course on His body that `wood 0' was put; for so Christ has revealed, calling His body `bread. 0'" He gives the same interpretation elsewhere (adv. Maricon. III. 19; Iv. 40). Cf. Cyprian (Testimonia ad Quirinum, Lib. II. 15); Athanas. (de Incarn. § 33).
91 Num. xxi. 9; John ii. 14. The Jerusalem Editor asks, "How did Moses complete the figure by fixing the serpent to a cross? First he set up the wood and fixed it in the earth as a post: then by putting the brazen serpent athwart (plagi/wj, he formed a figure of the Cross." Cf. Barnab. Epist. c. xii.; Justin M. (Apol. i. c. 60); Iren (Hoeos, IV. c. 2); Tertull. a iv. Judoeos, c. 10).
93 John xix. 34. Cf. Cat. iii. 10. Origen (In Lib. Judic. Hom. vii. § 2): "It is the Baptism of blood alone that can render us purer than the Baptism of water has done." Cf. Origen (in Ev. Matt. Tom. xvi. 6): "If Baptism promises remission of sins, as we have received concerning Baptism in water and the Spirit, and if one who has endured the Baptism of Martyrdom receives remission of sins, then with good reason martyrdom may be called a baptism" For a summary of the "Patristic Interpretation" of the passage, see Bp. Westcott. Speaker's Commentary.)
104 Zech. xiv. 7. Cf. Euseb. (Dem. Evang.. x. 7): "It was not day, because of the noon-tide darkness: and again it was not night, because of the day which followed upon it which he represented by a sing in saying, at evening time there shall be light.
105 e'ce/lipen. See Cat. x. 19, note 2. Acta Pilati. c. xi.
106 Amos viii. 9. Cf. Euseb. (Dem. Ev. x. 6).
108 Synod of Laodicea, Can. xvi. 15: "Besides the appointed singers, who mount the ambo and sing from the book, others shall not sing in the Church." Hefele thinks that this was not intended to forbid the laity to take any part in the Church music, but only to forbid those who were not cantors to take the lead. See Bingham, Antiquities, III. c. 7; XIV. c. 1.
109 Ps. xxii 18, quoted in John xix 24.
110 klh=roj de\ din o 9 laxmo/j. Bishop Hall. Contemplations, Book IV. 32, speaks of the soldiers' "barbarous sortitions." The technical term is "sortilege." Cf. Evang. Pet. § 4; Justi M. Dial. 97.
112 Bozrah mans a "sheepfold," and is the name of a city in Idumea. Cyril's interpretation rests on a false derivation.
113 Isa. lxv. 2. "It is a commonplace in patristic literature that the Crucifixion was prefigured by Isa. lxv. 2." (Dr. C. Taylor, Hermas and the Four Gospels, p. 49) Cf. Barnab. Epsit. c. xii.; Didache xvi.; Justin M. (Apolog. I. c. 35; Tryph. cc. 97, 114); Tertull. (contra Jud. xii); Ireaene. Iv. xxxiii. 12.
114 Ps. lxxiv. 12. The passage does not refer to Palestine especially: "in the midst of the earth" is equivalent to "in the sight of all nations." Cf. Orac. Sibyll. viii. 302: "He shall spread out His hands, and span the whole world," quoted by Dr. Taylor, "The Teaching," p. 103.
122 Ib. v. 6. Cf. Tertull. adv. Marcion III. c. 23; contrl Jud. c. 13: "The clouds being celestial benefits which were commanded not to be forthcoming to the house of Israel; for it `had borne thorns, 0'whereof that house of Israel had wrought a crown for Christ." Constitt. Apost. VI. § 5: "He has taken away from them the Holy Spirit and the prophetic rain, and has replenished His Church with spiritual grace."
128 qa/rsei. An addition to the text of Luke xxiii. 43 in Codex Bezae.
132 Gen. iii. 24. S. Ambrose (Ps. cxix. Serm. xx. § 12): "All who desire to return to Paradise must be tried by fire: for not in vain the Scripture saith that when Adam and Eve were driven out of their abode in Paradise, God placed at the gate of Eden a flaming sword which turned every way."
133 Cf. Iren. V. c. 5, § 1; Athan. (Expos. Fid. c. i.): "He shewed us. . . . an entrance into Paradise from which Adam was cast out, and into which he entered again by means of the thief." S. Leo (de Pass. Dom. Serm. II. c. 1): "Excedit humanam conditionem ista promissio: nec tam de ligno Crucis, quam de throno editur protestatis."
157 Matt. xxvii. 60; Mark xv. 46; Luke xxiii. 50.
158 Lam. iii. 53: e'n la/kkw, "in a pit," or "well." Cf. Jer. xxxvii. 16.
160 Gen ii. 9; iii. 22. Methodius (Sympos. ix. c. 3): "He that hath not believed in Christ, nor hath understood that He is the first principle and the Tree of Life, &c."
161 Cf. Cite. iv. 14, note 3; Euseb. (Dem. Ev. ix. 14).