Notes

Introduction to Cyril of Alexandria’s Commentaries on Romans, 1‑2 Corinthians, and Hebrews by David R. Maxwell

1. Cyril’s works are contained in Patrologia Graeca 68-77.
2. St. Cyril of Alexandria, Commentary on the Twelve Prophets, trans. Robert Charles Hill, 3 vols., Fathers of the Church (Washington, DC: Catholic University of America Press, 2007–2013); St. Cyril of Alexandria, Glaphyra on the Pentateuch, trans. Nicholas P. Lunn, 2 vols., Fathers of the Church (Washington, DC: Catholic University of America Press, 2018–2019); Cyril of Alexandria, Commentary on John, trans. David R. Maxwell, 2 vols., Ancient Christian Texts (Downers Grove, IL: IVP Academic, 2013–2015).
3. Cyril of Alexandria, Commentary on the Letter to Hebrews, Armenian text compiled by Hakob Keoseyan, ed. Khachik Grigoryan (Yerevan, Armenia: Ankyunacar Publishing, 2020). A subsequent volume will contain both the Armenian text and an English translation: Cyril of Alexandria, Commentary on the Letter to Hebrews, Armenian text compiled by Hakob Keoseyan, trans. Khachik Grigoryan, ed. Diana Tsaghikyan (Yerevan, Armenia: Ankyunacar Publishing, forthcoming).
4. William R. S. Lamb, The Catena in Marcum: A Byzantine Anthology of Early Commentary on Mark (Leiden: Brill, 2012), 91-108.
5. P. E. Pusey, Sancti Patris Nostri Cyrilli Archiepiscopi Alexandrini in D. Joannis Evangelium Accedunt Fragmenta Varia Necnon Tractatus ad Tiberium Diaconum Duo, vol. 3 (Oxford, 1872; repr., Brussels: Culture et Civilisation, 1965). Though this is volume 3 of a subsection of Pusey’s series, it is actually volume 5 of the entire series. Therefore, it is hereafter cited as “Pusey 5.”
6. Angelo Mai, Bibliotheca Nova Patrum (Rome, 1845), 3:1-47. It may also be found in Migne’s Patrologia Graeca 74:773-856.
7. J. A. Cramer, Catenae Graecorum Patrum in Novum Testamentum, vol. 4 (Oxford, 1844).
8. Pusey 5:vii.
9. Mai, Bibliotheca Nova Patrum 3:107-27.
10. Pusey 5:vii, 362.
11. Konrad Zawadzki, Der Kommentar Cyrills von Alexandrien Zum 1. Korintherbrief: Einleitung, Kritischer Text, Übersetzung, Einzelanalyse (Leuven: Peeters, 2015).
12. C. H. Turner, “Patristic Commentaries,” in A Dictionary of the Bible, extra vol., ed. James Hastings (Edinburgh: T&T Clark, 1927), 515 n. †.
13. Karl Staab, Die Pauluskatenen nach den Handschriftlichen Quellen untersucht (Rome: Verlag des Päpstlichen Bibelinstituts, 1926), 31.
14. Staab, Die Pauluskatenen, 31.
15. ”Wir dürfen aus all diesen Argumenten mit Gewissheit schliessen, das unser Kettenschmied die Gedanken seiner Quellenschriften immer, ihre Form fast immer treu wiedergibt” (Staab, Die Pauluskatenen, 32 [emphasis original]).
16. Cf. Num 25:1-3.
17. Hos 4:14.
18. Ex 32:6; cf. 1 Cor 10:7.
19. Robert Devreesse, “Chaines Exégetiques Grècques,” in Dictionnaire de la Bible, supplement (Paris: Letouzey, 1928), 1098, cited in Lamb, Catena in Marcum, 47.
20. Turner, “Patristic Commentaries,” 515.
21. Zawadzki, Der Kommentar Cyrills, 62-64.
22. Turner, “Patristic Commentaries,” 515.
23. Turner, “Patristic Commentaries,” 515.
24. Turner, “Patristic Commentaries,” 515.
25. See Georges Jouassard, “L’activité littéraire de Saint Cyrille d’Alexandrie jusqu’a 428,” in Mélanges E. Podechard (Lyon: Facultés catholiques, 1945), 168-69.
26. See his comments on Rom 6:6.
27. Cyril, Commentary on Romans 1:3.
28. Cyril, Commentary on Romans 10:2.
29. For a more detailed description of the evidence, see Zawadzki, Der Kommentar Cyrills, 37-60. Zawadzki concludes that the Commentary on 1 Corinthians was written between 433 and 438.
30. J. Mahé, “La date du Commentaire de saint Cyrille d’Alexandrie sur l’évangelie selon saint Jean,” Bulletin de littérature ecclésiastique 8 (1907): 43-44.
31. It does appear in the following early works, but the texts are sometimes uncertain: Expositio in Psalmos (PG 69:1117B), Fragmentum in Canticum Canticorum (PG 69:1292C), Commentarium in Isaiam Prophetam (PG 70:1036D).
32. Origen, Fragmentum 80 in Lucam 4 (GCS 49); Athanasius, Expositio in Psalmos (PG 27:373); Didymus the Blind, Fragmenta in Psalmos 693A, 15 (PTS 16:69); cited in Zawadzki, Der Kommentar Cyrills, 40n56.
33. Cyril, Commentary on 2 Corinthians 1:1 and 2:14. Cf. Zawadzki, Der Kommentar Cyrills, 60n96.
34. Paul M. Parvis, “The Commentary on Hebrews and the Contra Theodorum of Cyril of Alexandria,” Journal of Theological Studies, n.s. 26, no. 2 (October 1975): 416.
35. Henry Chadwick, “Eucharist and Christology in the Nestorian Controversy,” Journal of Theological Studies n.s. 2 (1951): 146, cited in Parvis, “Commentary on Hebrews,” 418.
36. Parvis, “Commentary on Hebrews,” 417.
37. E.g., Cyril, Commentary on 1 Corinthians 6:2b-3.
38. Cyril, Commentary on 1 Corinthians 1:20.
39. Cyril, Commentary on Romans 3:5-8.
40. Cyril, Commentary on Romans 4:2.
41. Cyril, Commentary on Romans 6:3-4.
42. Cyril, Commentary on Romans 10:4, Commentary on 2 Corinthians 3:13.
43. Cyril, Commentary on 1 Corinthians 10:1-5.
44. Cyril, Commentary on 2 Corinthians 3:18.
45. Cyril, Commentary on John (Maxwell 1:xvii-xix).
46. Cf. Cyril, Commentary on Romans 7:15 and 9:1.
47. Cyril, Commentary on 1 Corinthians 14:16-17 (emphasis added).
48. Cyril, Commentary on John 1:32-33 (Maxwell 1:81), 7:39 (Maxwell 1:311).
49. Cyril, Commentary on John 1:4 (Maxwell 1:33).
50. Cyril, Commentary on John 14:20 (Maxwell 2:186, see especially n267).
51. Translated from the Septuagint, which is the wording Cyril consistently uses.
52. Cyril, Commentary on John 1:29 (Maxwell 1:76), 8:28 (Maxwell 1:342), 13:29 (Maxwell 2:132), 17:18-19 (Maxwell 2:299), 20:15 (Maxwell 2:359).
53. Cyril, Commentary on 1 Corinthians 15:17, Commentary on Romans 4:2.
54. Cyril, Commentary on Hebrews 1:1 (emphasis added).
55. Cyril, Commentary on John 19:19 (Maxwell 2:345); Cyril, Commentary on Hebrews 2:17.
56. Cyril, Commentary on Romans 4:2. Cf. Cyril, Commentary on John 13:29 (Maxwell 2:132), where Cyril explicitly connects justification with the dissolution of Gen 3:19.
57. Cyril, Commentary on John 1:14 (Maxwell 1:63).
58. Cyril, Commentary on John 1:32-33 (Maxwell 1:81-82).
59. Cyril, Commentary on 1 Corinthians 15:20-23, Commentary on 2 Corinthians 5:3.
60. This has been particularly emphasized by Daniel A. Keating, The Appropriation of Divine Life in Cyril of Alexandria (Oxford: Oxford University Press, 2004).
61. This aspect has been highlighted by Lars Koen in The Saving Passion: Incarnational and Soteriological Thought in Cyril of Alexandria’s Commentary on the Gospel According to St. John (Stockholm: Almquist & Wiksell International, 1991), 108.
62. Cyril, Commentary on John 14:4 (Maxwell 2:148). Similar connections occur in Commentary on Romans 5:11, 8:9; Cyril, Commentary on 1 Corinthians 15:20-23; Cyril, Commentary on John 5:24 (Maxwell 1:155), and 10:10 (Maxwell 2:61).
63. For a discussion of the relation between theosis and justification in Cyril, see David R. Maxwell, “Justification in the Early Church,” Concordia Journal 44, no. 3 (Summer 2018): 25-40.
64. Cyril, Commentary on Romans 9:14-24.
65. Cyril, Commentary on Romans 9:14-24.
66. Cyril, Commentary on Romans 5:18.
67. Cyril, Commentary on Romans 6:6.
68. Cyril, Commentary on Romans 5:20.
69. Cyril, Commentary on Romans 6:6.
70. Cyril, Commentary on Romans 6:6 and 7:24-25.
71. Cyril, Commentary on John 7:24 (Maxwell 1:288).
72. Cyril, Commentary on 2 Corinthians 4:16.
73. Cyril, Commentary on 1 Corinthians 15:20-23.
74. Cyril, Commentary on 1 Corinthians 15:35-38.
75. Cyril, Commentary on 1 Corinthians 15:44-45.
76. Cyril, Commentary on 2 Corinthians 1:1.

Commentary on the Epistle to the Romans (Fragments)

1. The numbers in bold brackets refer to the page numbers in P. E. Pusey, Sancti Patris Nostri Cyrilli Archiepiscopi Alexandrini in D. Joannis Evangelium Accedunt Fragmenta Varia Necnon Tractatus ad Tiberium Diaconum Duo, vol. 3 (Oxford, 1872; repr., Brussels: Culture et Civilisation, 1965). Though this is volume 3 of a subsection of Pusey’s series, it is actually volume 5 of the entire series. Therefore, it is hereafter cited as “Pusey 5.”
2. This is an anti-Arian concern. Arius wanted to classify Jesus as a “son” of God by grace or will. For Cyril, that classification is appropriate for us, but not for Christ.
3. Rom 8:15.
4. Mt 15:24.
5. Cf. Jas 1:17.
6. Ps 116:11 (Ps 115:1 LXX).
7. Mal 3:13-16.
8. Lk 1:6, referring to Zechariah and Elizabeth.
9. Phil 3:6.
10. Phil 3:8.
11. 2 Cor 3:9.
12. Acts 15:10.
13. Titus 3:5.
14. Is 43:25. Cyril’s citations of Titus 3:5 and Is 43:25 in this context indicates that he understands justification to refer to salvation (Is 43:25) and the forgiveness of sins (Titus 3:5).
15. Eph 1:10.
16. ἐκδικήσω. This word is from the same root as “justify” (δικαιόω).
17. Deut 18:18-19.
18. 1 Tim 2:5.
19. Jas 2:17.
20. Jas 2:20-21. A summary of Cyril’s discussion of Paul and James is also found in some catenae on the Catholic Epistles in comments on Jas 2:20. See Pusey 5:180n11.
21. “Ancient charges” refers to the curse in Gen 3:19: “You are dust, and to dust you will return.” See Cyril’s comments on Rom 5:11 below.
22. Jas 2:22.
23. Heb 11:17-19.
24. Jn 3:16. Most modern English translations render μονογενῆ as “only” rather than “only begotten” on the grounds that it is from γίνομαι (come into being), not γεννάω (beget). However, in the fourth and fifth centuries, it was commonly understood to entail begetting. The meaning of the Son’s status as “only begotten” was a key issue in the Arian controversy.
25. Jn 1:14. In his Commentary on John, Cyril makes clear that he understands John’s phrase ἐν ἡμῖν to mean “in us” (i.e., in the flesh) rather than “among us.” See Cyril of Alexandria, Commentary on John 1:14 (trans. David R. Maxwell, 2 vols., Ancient Christian Texts [Downers Grove, IL: IVP Academic, 2013–2015], 1:63).
26. Cf. Eph 6:12.
27. Heb 2:14.
28. 2 Cor 5:17.
29. Rom 5:12.
30. Rom 3:12; Ps 14:3; 53:3 (Ps 52:4 LXX).
31. Gen 8:21.
32. άλογώτερον.
33. Is 25:8 (LXX).
34. Is 5:14.
35. Rom 5:12.
36. Rom 4:15.
37. The Greek text of the New Testament that Cyril had contained little or no punctuation. When Cyril thinks a verse should be construed as a question, he sometimes makes that explicit, as he does here.
38. 1 Pet 2:22.
39. Deut 24:16.
40. Ezek 18:4.
41. 1 Pet 2:22.
42. Rom 5:14.
43. Ps 14:3 (Ps 13:3 LXX).
44. Cf. Gen 6:12.
45. ἐξ ἐμφύτων κινημάτων. Elsewhere, Cyril uses this same phrase to describe the impulses that lead to sin. Cf. his comments on Rom 6:6.
46. Cf. 1 Pet 3:21.
47. Rom 6:10.
48. Jn 1:3.
49. Jn 2:19.
50. Rom 6:2.
51. Col 3:5.
52. Rom 6:10.
53. ἐξ ἐμφύτων κινημάτων. Earlier, Cyril uses this same phrase to describe the natural impulses by which God leads the Gentiles toward the good. Cf. his comments on Rom 5:20.
54. ἐξ ἐμφύτων κινημάτων. See previous footnote.
55. Eph 2:6.
56. Rom 8:3.
57. Rom 6:12-14.
58. Rom 7:4.
59. I have preserved the Greek word order here, even though it is awkward in English, to make Cyril’s argument more intelligible. He understands the passage to mean, “Our sinful passions [identified and condemned as sinful] by the law were at work in us.”
60. Rom 8:8.
61. Gal 5:17.
62. Rom 8:7.
63. Ps 14:3 (Ps 13:3 LXX).
64. Lk 12:47-48.
65. Rom 4:15.
66. Ps 19:12 (Ps 18:13 LXX).
67. Ps 19:7, 9 (Ps 18:8, 10 LXX).
68. Cf. Gal 5:17.
69. 2 Tim 3:13.
70. Rom 7:1.
71. Rom 7:1.
72. Phil 3:19.
73. Joel 1:5.
74. Rom 7:17.
75. Jas 4:1.
76. τὸ ἔμφυτον κίνημα.
77. Rom 7:23.
78. Rom 7:18.
79. Gal 6:8.
80. Cf. Cyril’s comments on Rom 7:25 above.
81. Lk 24:49.
82. 2 Cor 11:6.
83. Rom 8:3-4 reads as follows: “The powerlessness of the law, weakened by the flesh—God, by sending his Son in the likeness of sinful flesh and for sin, destroyed sin in the flesh.” It is difficult to see how the first clause relates to the rest of the sentence, which is why Cyril says something is missing.
84. Rom 8:3.
85. The early church sometimes referred to the apostle John as the Theologian. Here Cyril gives that title to Paul as well.
86. Rom 7:18.
87. Rom 2:14.
88. Rom 2:15.
89. Jesus refers to his body as a “temple” in Jn 2:19-21.
90. ἔμφυτον κίνημα.
91. “Blessing” (εὐλογία) is the way Cyril normally refers to the Eucharist.
92. Rom 8:4.
93. 2 Pet 1:4.
94. Jn 2:19.
95. Mt 13:43.
96. 2 Pet 3:13.
97. Ps 144:4 (Ps 143:4 LXX).
98. Ps 49:12 (Ps 48:13 LXX).
99. Wis 9:15.
100. 1 Cor 15:44.
101. Mt 6:9-10.
102. Rom 6:23.
103. 1 Cor 2:9.
104. Jas 4:3.
105. Jn 6:44.
106. 1 Cor 15:49.
107. The word for “invited” is the same as the word for “called.”
108. Mt 22:1-10.
109. Mt 22:11-14.
110. Mt 11:28.
111. Ex 4:22.
112. 1 Cor 2:2.
113. 2 Cor 5:13.
114. Gen 17:4.
115. Gen 22:17.
116. Gal 4:23.
117. Rom 4:12.
118. Rom 4:13-14.
119. Gen 18:10.
120. Ex 33:19.
121. Cyril seems to be using Cicero’s definition of justice in De natura deorum 3.38: “Justice attributes to each person what belongs to that person” (iustitia . . . suum cuique tribuit).
122. Pusey’s text actually has “dishonor” (άτιμίαν), but the context seems to indicate that this is a typographical error.
123. Jer 18:2-10.
124. Gen 1:31.
125. Jn 10:33.
126. Jn 8:36.
127. Rom 4:5.
128. The word for “end” (τέλος) here and in the text of Rom 10:4 can also mean “goal” or “fulfillment,” which is how Cyril construes it.
129. Mt 5:17.
130. Lev 18:5.
131. Ps 19:12 (Ps 18:13 LXX).
132. Jn 3:3, 5.
133. This fragment comes from Nicephorus of Constantinople, who reports Cyril’s comments in his own Apologeticus Major. Cf. Pusey 5:236n7. Pusey brackets these words in his text, presumably because they seem to be an insertion by Nicephorus.
134. Jn 3:12.
135. Jn 3:11.
136. Wis 9:16.
137. Eph 1:10.
138. Rom 11:2.
139. Cf. 1 Tim 2:7.
140. Cf. 1 Kings 18:13 (3 Kings 18:13 LXX).
141. Rom 4:4.
142. Rom 11:2.
143. Rom 11:5.
144. Mt 18:16.
145. Mt 27:34.
146. Rom 11:15.
147. Jn 5:43.
148. 2 Thess 2:10-11.
149. Cf. Rom 10:19.
150. Mt 15:11.
151. Mt 15:17.
152. 1 Tim 4:5.
153. Gen 1:31.
154. Gal 2:12.
155. Rom 13:9.
156. Rom 12:5.
157. Eph 2:14-15.
158. 1 Cor 12:26.
159. Gal 6:2.
160. Eph 4:3.
161. Jn 3:16.
162. Heb 11:12.
163. Mt 20:28.
164. Mt 15:24.

Commentary on the First Epistle to the Corinthians (Fragments)

1. The page numbers in brackets refer to Konrad F. Zawadzki, Der Kommentar Cyrills von Alexandrien zum 1. Korintherbrief, Traditio Exegetica Graeca 16 (Leuven: Peeters, 2015). They are all even numbers because Zawadzki puts the Greek text on the even-numbered pages and a German translation on the odd-numbered pages.
2. In his quotation of 1 Cor 1:2, he leaves out the phrase “who call on the name of our Lord Jesus Christ,” but he seems to have this phrase in mind here.
3. Zeph 2:11.
4. Cf. Eph 5:27.
5. Rom 8:9.
6. Cf. Col 1:16.
7. I follow Zawadzki’s conjectural addition of the words καὶ τοῦτο ἐδίδαξεν ὁ θεὸς in order to make sense of the sentence while remaining faithful to Cyril’s characteristic expressions. See the discussion of the matter in Zawadzki, 285-89.
8. Is 65:15-16.
9. 1 Tim 4:1.
10. 1 Cor 7:15.
11. I follow Zawadzki’s conjectural emendation συνθέντος in place of συνδέντος.
12. Jn 17:21.
13. 1 Cor 15:3.
14. Rom 6:4.
15. Acts 6:2, 5.
16. 1 Cor 1:18.
17. Jn 2:16.
18. Jn 2:18.
19. Mt 21:23.
20. Mt 12:38.
21. Mt 11:4-5.
22. 1 Cor 2:14.
23. The last phrase follows Zawadzki’s hypothetical reconstruction. The manuscript has a gap of seventeen letters at this point. See Zawadzki, 98.
24. The word “admirable” is based on Zawadzki’s hypothetical reconstruction. The manuscript has a gap of ten letters at this point. See Zawadzki, 98.
25. Mt 3:17.
26. Cf. 1 Cor 3:1.
27. Heb 5:14.
28. Col 2:14.
29. Jn 13:27.
30. Mt 4:3.
31. Jn 1:14.
32. ψυχικός. Cyril is distinguishing between matters pertaining to the soul (ψυχή), which everyone has by virtue of being created, and matters of the Spirit (πνεύμα), which come only from the Holy Spirit.
33. Cf. Rom 8:4.
34. Eph 4:13.
35. In 1 Cor 3:9, Paul refers to believers as the “building” (οἰκοδομή) of God. Cyril, however, claims Paul refers to them as the “house” (οἶκος) of God. This may mean either that Cyril’s text of 1 Cor 3:9 has a different reading or that Cyril simply saw “building” and “house” as synonyms.
36. Is 28:16.
37. Acts 4:12.
38. 1 Cor 8:6.
39. Col 1:18.
40. Cf. Mt 7:24-27.
41. See note 34.
42. See note 36.
43. The appearance here of the term θεοτόκος could suggest that the commentary was written after the outbreak of the Nestorian controversy in 428, although the term had been used already by previous patristic writers.
44. See note 39.
45. Amos 2:7.
46. Cyril is referring to Euripides’s tragedy Hippolytus. See Zawadzki, 346.
47. Zawadzki points out that similar examples may be found in Homer (Iliad 6.155-205) and Pindar (Nemean Odes 5.26). See Zawadzki, 347.
48. Jas 2:14.
49. Cf. 1 Cor 11:1.
50. In other words, 1 Cor 6:2b should be read as a question because 1 Cor 6:3 must also be a question.
51. Cyril understands this verse to be a statement, not a question as it is commonly rendered in English translations.
52. Lk 12:13-14.
53. 1 Cor 12:8, 10.
54. 1 Cor 12:3.
55. Col 1:18.
56. See note 54.
57. 2 Pet 1:4.
58. Phil 3:21.
59. Mt 13:43.
60. Ps 1:5.
61. Cf. Mt 8:12; 22:13; 25:30.
62. The copyist seems to have left out the rest of the thought. See Zawadzki, 371.
63. Zawadzki (371) puts this section in braces because he thinks its style suggests that it is a summary of Cyril’s position by the catenist rather than a text from Cyril himself.
64. Rom 8:15.
65. Cf. 1 Jn 3:16.
66. Jn 14:23.
67. Rom 8:15.
68. See note 64.
69. 1 Pet 1:18-19.
70. Rom 6:13.
71. 1 Cor 6:13.
72. Cf. Deut 4:2; 12:32.
73. Cf. 1 Cor 7:29.
74. Cf. Mt 11:30.
75. Mt 19:3.
76. Mt 5:32; cf. 19:9.
77. Mt 19:10-12.
78. Lev 5:17-19.
79. Cf. Lev 5:12-15.
80. Cf. Num 28:9-31.
81. Is 56:4-5.
82. Mt 19:12.
83. Gal 6:7.
84. Mt 19:8, cf. Deut 24:1.
85. Cf. Deut 7:3; Ezra 10:3; Neh 13:23-29.
86. 1 Cor 7:12.
87. Cf. Deut 24:1.
88. Gal 3:3.
89. Cyril’s comments on 1 Cor 7:21-22 are presented in two different scholia in the Athos catena. These correspond to the paragraphs here labeled “Scholion 1” and “Scholion 2.” (Scholion 2 ends with the words “the one who is called to freedom is surely a slave.”) Scholion 1 comments more broadly on 1 Cor 7:18-22, while Scholion 2 focuses narrowly on 1 Cor 7:21-22. There is a great deal of verbal repetition between the two scholia, which suggests that they are each based on the same underlying text. See the discussion of the matter in Zawadzki, 389-92.
90. 2 Pet 1:4.
91. Gal 5:13.
92. 2 Pet 1:4.
93. Is 24:2.
94. Ps 119:91 (Ps 118:91 LXX).
95. See note 90.
96. See note 91.
97. Cf. 2 Cor 5:17.
98. Col 3:11.
99. Is 24:2.
100. Cf. Gal 4:10.
101. Col 2:23.
102. 1 Pet 1:18-19.
103. See note 101.
104. Paul does not mention putting a stop to the feasts of idols in 1 Cor 8. This comment seems to be directed at Cyril’s contemporaries who were trying to adhere both to Christianity and pagan religion. See Zawadzki, 399.
105. Cyril is referring here to two groups of Christians. The first group presumably consists of people born to Christian families who have no contact with the worship of idols. The second group consists of those Christians who lived in areas where idols were worshiped. Cyril’s comments on this passage indicate that pagan practices still continued to pose a threat to Christianity even after the antipagan reforms of Theodosius (379–395) (Zawadzki, 398-99).
106. Cyril’s argument here is that all who worship idols fail to realize that they themselves can be “gods” by participation in Christ or the Holy Spirit (Zawadzki, 400).
107. Rom 14:13.
108. Mt 18:10.
109. 1 Tim 2:5-6.
110. Jn 7:38.
111. Jn 7:39.
112. Cf. Num 25:1-3.
113. Hos 4:14.
114. Ex 32:6; cf. 1 Cor 10:7.
115. Prov 13:20.
116. This is a quote from Clement of Alexandria’s Stromateis 4.15.98.2. The catenist either erroneously ascribed this scholion to Cyril or copied a section from Cyril in which Cyril was quoting Clement. I agree with Zawadzki’s analysis (415-16) that the latter is more probable because the catenist never cites Clement elsewhere.
117. Gen 9:6.
118. 1 Cor 11:4-5.
119. Cf. 1 Cor 11:14-15.
120. Cf. 1 Cor 11:7-9.
121. Gen 2:23.
122. Eph 1:22-23.
123. Col 1:18.
124. The Arians say this. The main proponent of Arianism that Cyril probably has in view is Eunomius of Cyzicus.
125. Codex Vat. Gr. 762 has γενητόν (originate) rather than γεννητὸν (begotten). “Originate” fits better with Cyril’s point here.
126. See note 121.
127. See note 122.
128. 1 Cor 11:15.
129. 1 Cor 11:7, 9.
130. I follow Zawadzki’s conjectural addition of οὐκ (not) as the only way to make sense of this sentence. See his discussion in Zawadzki, 428.
131. Jn 16:14.
132. 1 Cor 2:10.
133. See note 130.
134. Col 2:3.
135. Eph 6:19.
136. Similarly, in his comments on 1 Cor 1:20, Cyril understands Paul’s term “wisdom” to refer to rhetoricians.
137. Zawadzki suggests that Cyril may have the Egyptian monks in mind here (Zawadzki, 438).
138. See note 133.
139. See note 134.
140. Acts 13:2.
141. Rom 11:13.
142. Zawadzki suggests that Cyril is referring to Paul’s mention of the Sprit, the Lord, and God (in that order) in 1 Cor 12:4-6 (Zawadzki, 440).
143. Heb 3:2.
144. Mic 6:8.
145. Lk 17:5.
146. See note 139.
147. Cf. Jas 2:19.
148. See note 143.
149. Cf. Mt 17:20.
150. Mt 10:1.
151. Mt 10:8.
152. Cf. Ex 7:9-10.
153. Cf. Ex 7:20.
154. Cf. Ex 17:6.
155. Cf. 1 Cor 14:22.
156. 1 Cor 14:21.
157. Ps 45:12 (Ps 44:10 LXX).
158. Cf. Eph 3:6.
159. Jn 4:13-14.
160. Jn 7:38-39.
161. Ps 65:10 (Ps 64:10 LXX).
162. Cf Acts 2:9.
163. Acts 2:3.
164. 1 Cor 14:4.
165. 1 Cor 14:4.
166. See note 163.
167. See note 164.
168. 1 Cor 13:1.
169. Ps 115:13 (Ps 113:21 LXX).
170. See note 168.
171. Zawadzki notes that the words in braces are a repetition of the foregoing content and should not be considered genuinely Cyrilline (Zawadzki, 467n353).
172. Gal 1:12.
173. Cf. 1 Pet 4:1; Jn 1:29.
174. This comment seems to be directed against the view of Nestorius.
175. Cf. Col 2:12.
176. Eph 2:6.
177. Since this section is almost a verbatim repetition of the previous sentence, Zawadzki notes that it should not be considered genuine (Zawadzki, 470n356).
178. See note 172.
179. See note 174.
180. See note 175.
181. φύσεις. Cyril often says that Christ has one nature, but here he speaks of two.
182. Lk 1:2.
183. 1 Cor 15:20.
184. Col 1:18.
185. Rom 6:5.
186. ἐνανθρωπήσεως. Literally “inhumanization.”
187. Heb 12:2.
188. Heb 2:14-15.
189. See note 182.
190. See note 183.
191. See note 185.
192. Cf. 1 Jn 3:2.
193. Rom 8:23.
194. Phil 3:21.
195. Cf. 2 Cor 5:17.
196. Acts 23:8.
197. 2 Tim 2:18; cf. 1 Tim 1:19-20.
198. Cf. 1 Tim 1:19.
199. It is not entirely clear who was denying the resurrection in Cyril’s day. Zawadzki suggests that Cyril probably has the Origenists in mind, since Methodius of Olympus had earlier attested that they deny the resurrection. See Zawadzki 477n377.
200. See note 195.
201. See note 197.
202. Cf. Rom 10:8.
203. Cf. Rom 5:1.
204. Ps 85:1-2 (Ps 85:2-3 LXX).
205. Ps 32:1-2.
206. Cf. Rom 4:9.
207. Rom 4:25.
208. Cf. Wis 3:4.
209. Is 26:19.
210. See note 207.
211. See note 208.
212. The words in braces are a repetition of foregoing material. Zawadzki considers them inauthentic (Zawadzki, 485n386).
213. The verb here echoes Phil 2:7, “taking on the form of a slave.”
214. Heb 2:16-17.
215. Rom 5:19.
216. Rom 4:25.
217. Col 1:18.
218. 2 Pet 4:1.
219. Rom 8:15.
220. Rom 8:15.
221. Mt 20:8.
222. Mt 16:27.
223. 1 Cor 15:25.
224. Note that Cyril explicitly refers to Christ as having two natures.
225. Cf. Jn 12:31.
226. Is 26:19.
227. Ps 104:28-30 (Ps 103:28-30 LXX).
228. Cf. Heb 6:4.
229. Cf. Rom 6:4.
230. Rom 8:11.
231. Col 1:18; 1 Cor 15:20.
232. Job 38:14 (LXX).
233. Gen 1:28.
234. Zeph 3:16-17.
235. 2 Cor 5:17.
236. Cyril has the same Greek text as modern New Testaments. Modern English translations, however, translate σῶμα ψυχικόν (soul body) as “physical body” or “natural body” to make it read more smoothly in English. I have opted for a more awkward literal translation so that the reader can more easily follow Cyril’s argument. Cyril links the soul with the flesh on the basis of Paul’s citation of Gen 2:7, which states that Adam became a living “soul.” The word soul, therefore, is associated with the first Adam, while the word spirit is associated with Christ, the second Adam.
237. Jas 3:15. Cyril is here rejecting the Origenist view that the term σῶμα ψυχικόν (soul body) refers to an incorporeal resurrection body. See Zawadzki, 509.
238. 1 Cor 2:14-15. Again, I have rendered ψυχικὸς ἄνθρωπος as “soul people” so the reader can more easily follow Cyril’s argument.
239. Heb 13:4.
240. Gen 1:28.
241. Mt 19:4.
242. 1 Pet 2:22.
243. ψυχικός. The Greek word is an adjective, but there is no adjectival form of “soul” in English.
244. Cf. Jas 3:15.
245. Since the text we have does not answer these questions, it seems likely that the catenist omitted part of Cyril’s interpretation of this verse (Zawadzki, 515).
246. Jn 1:14.
247. Jn 3:31.
248. Cf. 2 Cor 13:3.
249. Col 2:3.
250. Rom 8:21.
251. Is 58:8.
252. Dan 12:3; cf. Mt 13:43.
253. Rom 8:29.
254. Cyril seems to be following a textual variant of 1 Cor 15:51 that reads, “we will not all be changed.” See Zawadzki, 520.
255. Phil 3:21.
256. Gal 3:13.
257. This comment is directed against the Origenists (Zawadzki, 522).
258. 1 Thess 4:16.
259. Cf. Gen 2:7.
260. Gen 3:7.
261. This scholion is preserved in Codex Vatopedi 236, and it is not explicitly attached to a verse. Zawadzki (523) attaches it to 1 Cor 15:53 on the basis of verbal similarities.
262. Paul’s words do not match either the Hebrew or the Septuagint, so we may infer either that Cyril is not basing his comment on analysis of the Hebrew (Zawadzki, 526) or that Cyril has access to a textual tradition that is no longer available to us.
263. Hos 13:14 (LXX).
264. Lk 10:19.
265. Cf. Rom 6:14.
266. Rom 7:8.
267. See note 261.
268. See note 262.

Commentary on the Second Epistle to the Corinthians (Fragments)

1. The numbers in bold brackets refer to the page numbers in P. E. Pusey, Sancti Patris Nostri Cyrilli Archiepiscopi Alexandrini in D. Joannis Evangelium Accedunt Fragmenta Varia Necnon Tractatus ad Tiberium Diaconum Duo, vol. 3 (Oxford, 1872; repr., Brussels: Culture et Civilisation, 1965). Though this is volume 3 of a subsection of Pusey’s series, it is actually volume 5 of the entire series. Therefore, it is hereafter cited as “Pusey 5.”
2. 1 Cor 7:40.
3. 2 Cor 13:3.
4. Ps 119:91 (Ps 118:91 LXX).
5. 1 Cor 13:1; Deut 19:15.
6. Eph 5:27.
7. “God-bearer,” often rendered in English as “Mother of God.” This term was the main point at issue in the Nestorian controversy.
8. Rom 9:5.
9. 1 Cor 12:3.
10. 1 Jn 5:6.
11. Jn 10:20.
12. λογάδες. Literally “picked men.” This is an ironic term of contempt.
13. “Theologians” refers to the biblical writers.
14. 1 Cor 15:54.
15. Mt 25:34.
16. Jas 1:17.
17. Jn 16:23-24.
18. Gen 49:8.
19. Jn 12:41.
20. Rom 3:25.
21. Heb 8:2.
22. Heb 1:6.
23. Cf. Rom 8:29.
24. Cf. Col 1:18.
25. Mt 16:16.
26. Jn 20:22.
27. Gal 4:19.
28. Jn 3:33.
29. Jn 14:9.
30. Cf. Heb 2:10.
31. Cf. Acts 5:41.
32. 1 Pet 5:1.
33. 2 Cor 4:5.
34. 1 Cor 2:2.
35. θεοφόρος. This is a term that Cyril condemns in the fifth anathema of his Third Letter to Nestorius. See Edward R. Hardy, trans., Christology of the Later Fathers, Library of Christian Classics (Louisville, KY: Westminster John Knox, 1954), 353.
36. 2 Cor 5:19.
37. 1 Cor 2:8.
38. Song 1:3.
39. Rom 1:25.
40. 1 Cor 1:18.
41. Jn 17:3.
42. Jer 31:31-33 (Jer 38:31-33 LXX).
43. Ex 31:18.
44. Is 29:13; Mt 15:9.
45. Ezek 11:19-20.
46. Cf. Philem 6.
47. Jas 1:17.
48. Cf. 1 Cor 8:6.
49. 1 Cor 3:5.
50. Sir 1:1.
51. 2 Cor 3:5-6.
52. Heb 9:13.
53. Heb 9:14.
54. Jn 3:36.
55. 2 Cor 3:6.
56. Rom 10:4; 2 Cor 3:11.
57. Dan 2:22.
58. Cf. Gal 3:24.
59. Phil 3:8.
60. 2 Cor 3:7.
61. ψυχικοὶ.
62. Heb 1:3.
63. 2 Cor 3:6.
64. Rom 8:15.
65. 1 Cor 2:10.
66. Ps 119:18 (Ps 118:18 LXX).
67. Mt 13:52.
68. 2 Cor 1:21.
69. Phil 3:21.
70. Theologia refers to discussion about God in his own essence, while oikonomia refers to discussion about God in the incarnation, or it can refer to the incarnation itself.
71. Ps 45:7 (Ps 44:8 LXX).
72. Phil 3:8.
73. Is 9:2.
74. Ps 18:27 (Ps 17:29 LXX).
75. Is 42:8.
76. Wis 3:2-4.
77. ἐμφύτων κινημάτων.
78. 2 Cor 5:21.
79. Col 1:18.
80. Phil 2:18.
81. Jn 10:15.
82. Rom 6:10.
83. Phil 3:21.
84. 2 Cor 4:12.
85. Ps 44:22 (Ps 43:23 LXX).
86. Gal 5:17.
87. 2 Cor 4:11.
88. Pusey notes that, according to Mai, the words “Now we maintain as an ironclad principle . . . renewed day by day” are attested by Severus of Antioch to come from the third book of Cyril’s Commentary on 2 Corinthians. However, Pusey was unable to locate this text in Severus. For more information, see Pusey 5:484nn2–18.
89. Job 4:19.
90. Wis 9:15.
91. Gen 2:7.
92. Gen 2:7.
93. Eph 1:10.
94. Mal 4:2.
95. Hos 13:14.
96. Gen 2:7.
97. Jn 1:14.
98. Rom 6:9-10.
99. Gen 3:19.
100. Gen 8:21.
101. “Blessing” is Cyril’s most common name for the Eucharist, an evocation that is perhaps intended here.
102. Eph 2:18.
103. Jn 14:6.
104. Mt 9:2.
105. Here πρόσωπον refers to the character or persona of Christ. This usage illustrates why Cyril is opposed to describing the union of Christ’s natures in terms of πρόσωπον. It is a phenomenological, not an ontological, association.
106. Jn 10:9; 14:6.
107. Cf. 2 Cor 6:2; Is 49:6.
108. Heb 12:2.
109. Hos 4:8.
110. Titus 3:5.
111. 1 Cor 1:18.
112. Acts 17:18.
113. 2 Tim 2:24-25.
114. Phil 1:21.
115. 1 Pet 2:23.
116. 2 Cor 10:2.
117. 2 Cor 10:2.
118. 1 Cor 3:3.
119. Early in Cyril’s episcopacy, a Christian mob had killed the philosopher Hypatia. Perhaps that event is in the background here.
120. Eph 6:14.
121. Eph 6:17.
122. Eph 6:16.
123. Mt 5:19.
124. Cyril seems to envision that his reader is charged with the task of teaching the faith.
125. 2 Cor 13:2.
126. Jn 2:19.
127. 2 Cor 12:9.
128. The section in italics is translated from Syriac.
129. Mai says the section in brackets (“Yes, he admits . . . resurrection”) is cited by Severus of Antioch in his unedited apology against Julian, but Pusey was unable to confirm this. See Pusey 5:359n19.
130. The section I have put in brackets comes from Cod. Vat. Syr. 100, and it is in Latin. See Pusey 5:361n1.

Commentary on the Epistle to the Hebrews (Fragments)

1. The numbers in bold brackets refer to the page numbers in P. E. Pusey, Sancti Patris Nostri Cyrilli Archiepiscopi Alexandrini in D. Joannis Evangelium Accedunt Fragmenta Varia Necnon Tractatus ad Tiberium Diaconum Duo, vol. 3 (Oxford, 1872; repr., Brussels: Culture et Civilisation, 1965). Though this is volume 3 of a subsection of Pusey’s series, it is actually volume 5 of the entire series. Therefore, it is hereafter cited as “Pusey 5.”
2. These are as many fragments as Pusey found. Since then, a complete Armenian translation has been discovered. See Cyril of Alexandria, Commentary on the Letter to Hebrews, Armenian text compiled by Hakob Keoseyan, ed. Khachik Grigoryan (Yerevan, Armenia: Ankyunacar Publishing, 2020). A subsequent volume will contain both the Armenian text and an English translation: Cyril of Alexandria, Commentary on the Letter to Hebrews, Armenian text compiled by Hakob Keoseyan, trans. Khachik Grigoryan, ed. Diana Tsaghikyan (Yerevan, Armenia: Ankyunacar Publishing, forthcoming).
3. Cf. Acts 21:21, 28.
4. Zech 1:5-6.
5. Cf. Jn 16:15.
6. Hos 12:10 (LXX).
7. Is 52:6-7.
8. Is 9:6 (LXX).
9. Heb 1:2.
10. 2 Cor 8:9.
11. Ps 2:7.
12. Jn 1:11.
13. Ps 2:6.
14. Heb 1:2.
15. Ps 2:8.
16. Jn 17:6.
17. Jn 17:10.
18. Ps 2:8.
19. Bar 3:37 (Bar 3:38 LXX).
20. Is 61:1-2.
21. The text from the beginning of the paragraph to this point (“So as man he has been appointed . . . oikonomia”) is almost identical to Origen’s comments on Ps 2:8 from his Selecta in Psalmos (PG 12.1108B). Perhaps Cyril is quoting Origen, or perhaps Origen’s text was somehow inserted into the catena.
22. Heb 1:2.
23. Heb 1:2.
24. Heb 13:8.
25. Jn 8:58.
26. Jn 1:15. In his Commentary on John, Cyril rejects the idea that Jn 1:15 is referring to Jesus’ age, calling it an “overused” and “unconvincing” interpretation. Instead, he insists the verse refers to Jesus overtaking John in fame and honor (Commentary on John 1:15, trans. David R. Maxwell, 2 vols., Ancient Christian Texts [Downers Grove, IL: IVP Academic, 2013–2015], 1:66).
27. Here Cyril is arguing for the scriptural basis of phrases from the Nicene Creed.
28. Jn 1:1.
29. Arius had claimed that there was a time when the Word “was not.”
30. Jn 1:3.
31. Is 54:13.
32. Ps 148:5-6.
33. ἐνυπόστατος. In modern Christology, this term is sometimes taken to mean “enhypostatic,” i.e., existing in the hypostasis of another. Christ’s human nature is called “enhypostatic” because it exists in the hypostasis of the Word. However, here it simply means “hypostatic,” i.e., having its own hypostasis. This usage may be seen in Cyril’s Commentary On John in his comments on Jn 1:1, where he says that the Spirit is “hypostatic” (ἐνυπόστατον) (Maxwell 1:14, see n59).
34. ἐνανθρωπήσεως. Literally “inhumanization.”
35. Eph 1:7.
36. 1 Jn 1:7.
37. Jn 1:14.
38. Heb 12:2.
39. Eph 2:18.
40. Jn 10:9.
41. Jn 14:6.
42. Jn 1:14. In his comments on this passage in the Commentary on John, Cyril makes clear that he understands John’s words ἐν ἡμῖν to mean that the Word dwelt “in us,” not (as most English translations render it) “among us” (Maxwell 1:63).
43. Heb 2:9.
44. Eph 1:21.
45. 2 Cor 8:9.
46. In his Commentary on John Cyril articulates a principle used by the Arians that comparisons can only be made of two items of the same kind. There he endorses the principle and tries to turn it against the Arians. In the present passage, he is clearly employing it as well. See Cyril’s Commentary on John 14:28 (Maxwell 2:203-7).
47. κρείττων.
48. Ps 84:10 (Ps 83:11 LXX).
49. Prov 8:11.
50. Jn 1:18.
51. I follow Pusey’s conjectural emendation γεν[ν]ητὸν rather than γενητὸν.
52. γενητὰ.
53. γεννητὰ.
54. Jn 1:3.
55. Ps 104:24 (Ps 103:24 LXX).
56. ἐγένοντο.
57. Job 1:2.
58. ἐγένετο. Cf. Cyril’s Thesaurus de sancta et consubstantiali Trinitate 20 (PG 75:342D).
59. See n45 in this section.
60. Two Gnostic leaders.
61. Ps 89:6 (Ps 88:7 LXX).
62. Ps 86:8 (Ps 85:8 LXX).
63. 1 Cor 15:41.
64. Cf. Jn 14:28: “The Father is greater [μείζων] than I.” Cyril’s point is that John uses the word greater (μείζων), not superior (κρείττων).
65. μείζων.
66. Mt 21:33-34, 41.
67. “Is” (ἔστιν) implies permanent existence, while “becoming” (γενόμενος) implies coming into being. The former is characteristic of God; the latter, of creatures. Cf. Cyril’s discussion of Jn 1:6-7 in his Commentary on John (Maxwell 1:40-41).
68. Pusey was unable to finish transcribing this scholion due to a fever.
69. Is 63:1-2.
70. Zech 13:6. Cf. Cyril’s comments on Jn 20:26-27 in his Commentary on John (Maxwell 2:375). See also Cyril’s Epistula ad Acacium Scythopolitanum, in Acta Conciliorum Oecumenicorum 1.1.4, ed. Eduard Schwartz (Berlin: de Gruyter, 1928), 46, section 18.
71. Jn 20:28.
72. Cf. Heb 10:5.
73. Heb 1:2.
74. ἄλογος. Since the word λόγος can mean “word” or “reason,” saying that the Father is without the Word is the same as saying he is irrational.
75. Ps 69:28 (Ps 68:29 LXX).
76. Rom 3:12.
77. Eph 1:10.
78. Ps 45:7 (Ps 44:8 LXX).
79. Is 7:14-16.
80. κατὰ πρόσωπον. Πρόσωπον means “person,” but it can also mean “mask.” In Cyril’s view, a prosopic union is a union in appearance only. He is here attacking Antiochene Christology.
81. Mt 4:10; Deut 6:13.
82. τῶν προσώπων. See n79.
83. Ps 45:7 (Ps 44:8 LXX).
84. Is 63:9.
85. Cyril is referring to Jesus’ body or his human nature. Cf. Jn 2:21.
86. Acts 10:38.
87. Jn 20:22.
88. Acts 2:33.
89. Is 49:9.
90. Jn 20:17.
91. Jn 17:19.
92. Heb 1:10-12.
93. Heb 1:13.
94. Mt 22:42.
95. Mt 22:43-44.
96. Heb 1:10.
97. Cf. Heb 1:11-12.
98. 1 Tim 6:16.
99. Heb 1:13-14.
100. Heb 2:6.
101. Ps 8:5 (Ps 8:6 LXX).
102. Heb 2:7.
103. Ps 8:6 (Ps 8:7 LXX).
104. Heb 2:5.
105. Gen 1:28.
106. Heb 2:5.
107. Phil 3:14.
108. Mt 5:5.
109. Ps 16:5 (Ps 15:5 LXX)
110. Phil 3:14.
111. Heb 2:9.
112. Dan 7:10.
113. Heb 2:9.
114. Eph 2:6.
115. Heb 2:9.
116. 1 Cor 2:8.
117. Rom 14:9.
118. Hab 3:2.
119. Heb 2:6.
120. Acts 2:30.
121. Ps 8:1 (Ps 8:2 LXX).
122. Phil 2:10-11.
123. Ps 8:2 (Ps 8:3 LXX).
124. Mt 21:9.
125. Mt 21:16.
126. Ps 8:5.
127. 2 Cor 5:17.
128. ἐν σοὶ. The NRSV translates ἐν σοὶ as “in your midst.” I have translated it “in you” because I think it is likely that Cyril would take it to refer to the Word’s presence in human nature through the hypostatic union. This is how he construes Jn 1:14, “The Word became flesh and dwelt in us [ἐν ἡμῖν].” See Commentary on John 1:14 (Maxwell 1:63). He makes a similar move in a comment on Lk 17:21, which is usually translated, “The kingdom of God is among you [ἐντὸς ὑμῶν].” Cyril, however, construes it as “within you,” referring to the Spirit’s presence in the believer through faith. See Commentary on John 7:39 (Maxwell 1:311).
129. Zeph 3:16-17.
130. Heb 2:8.
131. Phil 2:8.
132. 1 Cor 2:8.
133. Eph 4:5.
134. Jude 19.
135. Heb 2:12.
136. Heb 2:13.
137. Ps 63:10 (Ps 62:11 LXX).
138. Jn 17:6, 22.
139. Rom 8:16.
140. Ps 10:1 (Ps 9:22 LXX).
141. Eph 1:10.
142. 1 Cor 15:21.
143. 1 Cor 15:55.
144. Heb 2:16-17.
145. καθ’ ὑπόστασιν.
146. Ex 4:10.
147. Cf. Ps 76:1 (Ps 75:2 LXX).
148. Ps 80:8 (Ps 79:9 LXX).
149. In an exposition of Joel 2:20 in his Commentary on Joel, Cyril identifies the “Indian Sea” as the body of water on the southeastern border of the vast desert south of Jerusalem (Pusey 1:328).
150. Ps 80:11 (Ps 79:12 LXX). Cf. Deut 11:24.
151. Heb 10:4.
152. 1 Pet 2:24.
153. 2 Cor 5:15.
154. Col 1:21-23.
155. 1 Cor 15:49.
156. 1 Cor 15:47-48.
157. Phil 3:20.
158. Heb 12:18-19.
159. Heb 12:22-24.
160. 1 Pet 2:21.
161. Mt 16:24.
162. Deut 32:4.
163. 1 Pet 4:19.
164. 1 Cor 1:9.
165. Jn 6:38-39.
166. Jn 5:36.
167. Ps 68:28 (Ps 69:29 LXX).
168. Heb 9:11-12.
169. Heb 8:5.
170. Heb 7:16.
171. Heb 10:4.
172. Heb 8:7.
173. Heb 10:5-7; Ps 40:6-8 (Ps 39:7-9 LXX).
174. Following Pusey’s emendation τοπικῶς. The text has τυπικῶς (as a type).
175. Cf. 1 Pet 3:18; 4:1.
176. Heb 9:15.
177. The grammar of this sentence is unclear. Pusey notes that something seems to be missing.
178. 1 Cor 8:6.
179. Heb 13:8.
180. Jn 8:56.
181. Jn 8:57.
182. Jn 8:58.
183. Deut 5:31.
184. Heb 1:3.
185. I.e., the Eucharist.
186. 2 Cor 6:16; Lev 26:12.
187. Jn 14:20.
188. 1 Cor 6:17.
189. Jn 17:20-23.
190. Jn 1:14.
191. Heb 6:8.
192. Hos 10:1.
193. Is 5:4 (LXX).
194. ἐπίσπαστρον. Cf. Ex 26:36 (LXX).
195. Heb 9:2.
196. Heb 9:2.
197. Heb 9:7.
198. Heb 9:4.
199. 1 Kings 8:9 (3 Kings 8:9 LXX).
200. Jn 12:41, referring to Isaiah.
201. Is 6:1.
202. Heb 6:2.
203. Heb 9:13.
204. Ex 12:8, 11.
205. Rom 3:3.
206. 1 Pet 1:4.
207. Eccl 5:10 (Eccl 5:9 LXX).
208. Gen 6:12.
209. Gen 8:21.
210. 1 Pet 3:20.
211. There is a lacuna in the codex here.
212. Pusey includes this lemma from the catena, though he suspects it is from a homily of someone who is reading Cyril since, in Pusey’s view, it uses language that is not characteristic of Cyril.
213. Rom 4:3.
214. Dan 7:9-10.
215. Is 6:1-2.
216. Is 6:3: “Holy, holy, holy is the Lord of hosts.”
217. Ps 110:1 (Ps 109:1 LXX).
218. Ex 19:16.
219. Deut 18:16.
220. Pusey notes that he retains this scholion, but not without doubt.
221. Marcellus of Ancyra taught, on the basis of 1 Cor 15:24-28, that the Son would hand over everything to the Father and have nothing left for himself to rule. Cyril seems to be reacting to this view, or one like it, here. Cf. Cyril’s comments on 1 Cor 15:28 above.
222. 2 Tim 2:12.
223. 1 Cor 15:24.
224. Jn 14:10.
225. Jn 8:40.
226. Pusey, following Mai, supplies the words in brackets, which have disappeared from the codex. See Pusey 5:417n5.
227. Cf. Cyril, Contra Nestorium 3.3 (Pusey 6:152).
228. 1 Cor 1:13.
229. 1 Cor 15:58.
230. Jer 14:10.
231. Mt 10:38.
232. Rom 2:6.
233. Mt 25:34-35.
234. At this point, Pusey includes some comments drawn from the Mai catena, whose headings do not specify the verse on which Cyril is commenting.
235. Rom 1:22.
236. πρόσωπον can be translated “person,” but more concretely it refers to a face or mask. Such a union would be a union in appearance only.
237. Acts 4:32.
238. This seems to be a remark of the catenist, introducing the next quote from Cyril.
239. Heb 2:9.
240. Facundus actually identifies the source as book three.
241. This fragment is in Latin and comes from a citation by Facundus of Hermianae in defense of the Three Chapters; Pro Defensione Trium Capitulorum 11.7.14. Facundus is defending Diodore and Theodore by showing that Cyril can use “Nestorian”-sounding language as well. See Facundus d’Hermiane: Défense des Trois Chapitres (Livres XI-XII), Sources Chrétiennes 499 (Paris: Les Éditions du Cerf, 2006), 104.
242. Secundum subsistentiam. Presumably this is a translation of καθ’ ὑπόστασιν.
243. Subsistentiae. Persona is the standard Latin translation of πρόσωπον.
244. This fragment is in Latin and comes from a citation by Facundus of Hermianae, Pro Defensione Trium Capitulorum 11.7.15 (Sources Chrétiennes 499:104-6).
245. This fragment is in Latin and comes from Variorum Patrum Epistolae: Ad variorum Patrum Epistolas concernentes Acta Ephesini & Chalcedonensis Concilii, nuperrime repertae in Bibliotheca celeberrimi Monasterii Cassinensis, ed. Christianus Lupus (Venice, 1726), chap. 281, p. 379.
246. Col 2:9.
247. This fragment is in Latin and comes from Alexander of Hieropolis’s Epistula ad Acacium (PG 84:667A).
248. This fragment is cited by Leontius of Byzantium in a catena that he provides to support his position in Contra Aphthartodocetas. It is excerpt 26. For the Greek text, see Brian E. Daley, ed., Leontius of Byzantium: Complete Works, Oxford Early Christian Texts (Oxford: Oxford University Press, 2017), 407. Pusey provides a Latin translation of it by Fabricius (Pusey 5:425). I have translated the Greek version.
249. Rom 14:9.
250. This fragment and those that follow are extant only in Syriac translation. The citations may have been taken from Severus of Antioch and then translated into Syriac, or they may come from from an anonymous Syriac collection. See Pusey 5:425n9.
251. Medbarānūtā likely translates the Greek word οἰκονομία, which here refers to the incarnation.
252. Parçūpā. This is the Syriac equivalent of the Greek word πρόσωπον, which can mean “person” or “mask.” A union of πρόσωπον, in Cyril’s view, is a union in appearance only rather than an ontological one.
253. Mt 10:40.
254. Mt 25:40.
255. Parçūpā.
256. The rest of this fragment is missing.
257. Heb 2:14, 17.
258. The excerpt of the hymn is Ps 8:4-6, which is quoted in Heb 2:6-8.
259. Heb 2:8.
260. Phil 3:14.
261. Heb 6:7.
262. Heb 6:8.
263. Rom 8:19.
264. 1 Pet 3:10.
265. 2 Pet 3:13.
266. Mt 24:29.
267. Is 34:4.