Commentary on Isaiah 4.5.22
Greek text: PG 70.English: Claude (claude-opus-5-5), public domain (CC0).
part 4, chapter 5
4.5.22PG 70
Πλὴν ὅταν ληφθῇ τὸ ποτήριον ἀπ᾽ αὐτῆς, δοθήσεται τῷ τῶν ἀδικησάντων αὐτὴν ἐσμῷ. Ἠδίκησαν δὲ κατὰ αἰνὰ τρόπον; Ὀρθοποδῆῇσαι μὴ συγχωρήσαντες, μήτε εὐάρεστον τῷ Θεῷ κατορθοῦντας ζωὴν, καὶ τῆς εὖαγγελικῇς πολιτείας τὴν φαιδρότητα κατη μφιεσμένους, ὁμοῦ τοῖς πιστεύσασιν εἰς Χριστὸν εἰς τὴν ἄνω καταντῆσαι πόλιν. Τίνες οὖν ἄρα νοηθεῖεν οἱ ἀδικήσαντες αὐτήν; Ὅσον μὲν γὰρ ἧκεν εἰς τὸ πρόχειρόν τε καὶ ἐμφανὲς εἰπεῖν, πρῶτον μὲν οἱ καθἡγεῖσθαι λαχόντες τῆς Συναγωγῇς, οἵ δὴ μάλιστα τὸ … πεστέραν εἶχον παρὰ τοὺς ἄλλους τὴν εὐθυμίαν, τοἔφοδον, τιμῆς καὶ δόξης, πλούτου καὶ τρυφῆς, καὶ αὐτοῦ δὴ τοῦ ζῇν ἐξωθούμενοι. Εἰ δὲ χρὴ τι καὶ τῶν κεκρυμμένων εἰπεῖν (ἀναγκαῖον δὲ οἶμαι καὶ τοῦτο), φαμὲν ἡδικῆσθαι τὴν τῶν Ἰουδαίων Συναγωγὰν, οὐκ ἀπό γε τῶν καθηγεῖσθαι λαχόντων μόνον, ἀλλὰ γὰρ καὶ ἀπὸ σκαιότητος διαδολιχῇς, οὐκ ἑώσης αὐτοὺς τὸ θεῖον εἰς νοῦν εἰσδέξασθαι φῶς, ἵνα δὴ συνεῖεν τὸν καλοῦντα πρὸς σωτηρίαν, τὸν διχαιοῦντα τὸν ἀσεδῆ, καὶ ἀπαλλάττοντα δίκης, καὶ τῶν τοῦ θανάτου δὲσμῶν ἐξέλχοντα, φημὶ δὴ Χριστόν. Καὶ τούτου μάρτυς μένον τὸ Εὐαγγέλιον ἡμῶν, ἐν τοῖς ἀπολλυμένοις ἐστὶ κεκαλυμμένον, ἐν οἷς ὁ Θεὸς τοῦ αἰῶνος τούτου ἐτύφλωσε τὰ νοήματα τῶν ἀπίστων, εἰς τὸ μὴ διαυγάσαι τὸν φωτισμὸν τοῦ Εὐαγγελίου τῆς δόξης Χριστοῦ. » Ναὶ μὴν καὶ αὐτὸς ὁ Υἱὸς ταῖς Ἰουδαίων ἀγέλαις ἔφη τι συμδῆναι τοιοῦτον, καὶ διήλεγξεν ἐναργῶς, ὡς ἐκ πνεύματος ἀκαθάρτου σκληροὶ γεγόνασι καὶ ἀπειθεῖς, καὶ εἰς πᾶν ὁτιοῦν ἀπεφέροντο τῶν κακῶν. Ἔφη γὰρ, ὅτι ε Ὅταν δὲ τὸ ἀκάθαρτον πνεῦμα ἐξέλθῃ ἀπὸ “«ὁὴ ἀνθρώπου, πορεύεται δι᾽ ἀνύδρων τόπων ζητοῦν ἀνάπαυσιν' καὶ ὅταν μὴ εὕρῃ, ὑποστρέφει, φησὶ, λέγον " Ὑποστρέψω εἰς τὸν οἶκόν μου, ὅθεν ἐξήλθον᾽ τότε παραλαμθάνει ἕτερα ἑπτὰ πονηρὰ πνεύματα πονηρότερα ἑαυτοῦ, καὶ εἰσελθόντα χκατοιχεῖ ἐκεῖ, καὶ γίνεται τὰ ἔσχατα τοῦ ἀνθρώπου ἐχείνου χείρονα τῶν προτέρων. Οὕτως ἔσται τῇ γενεᾷ ταύτῃ τῇ πονηρᾷ. » Λελατρεύκασι μὲν γὰρ ἐν Αἰγύπτῳ τοῖς αὐτόθι θεοῖς, καὶ ἦν ἐν αὐτοῖς τὸ ἀκάθαρτον πνεῦμα. Ἐπειδὴ δὲ λελύτρωνται διὰ Μωσέως, καὶ τῶν πρακτέων τὸν ὁριστὴν ἐδέχοντο νόμον (ἤχονον λέγοντος ἐναργῶς" «ε Κύριον τὸν Θεόν σου προσκυνήσεις, καὶ αὑτῷ μόνῳ λατρεύσεις ν), ἀπελήλαται τῆς καρδίας αὐτῶν καὶ τὸ ἀκάθαρτον πνεῦμα. ᾿Επειδὴ δὲ οὐκ ἐσχήκασιν ἐν ἑαυτοῖς πὸν τοῦ Θεοῦ φόθον, οὔτε μὴν ἕνοικον ἐδέξαντο διὰ πίστεως τὸν Ἰησοῦν (« Κατοικεῖ γὰρ ἐν ταῖς καρδίαις ἡμῶν διὰ πίστεως, » καθὰ γέγραπται)" σχολάζοντα τὸν τόπον τὸ ἀρχαῖον ἐκεῖνο καὶ ἀκάθαρτον πνεῦμα αὐτοῖς, καὶ γέγονεν αὐτοῖς τὰ ἔσχατα χείρονα τῶν πρώτων, Ὅτι δὲ καὶ τὸν προδότην ἐν μαθηταῖς τοιοῦτον γενέσθαι παρεσκεύασεν ὁ τῆς ἀσεδείας εὑρξτὴς, οὐκ ἀσυμφανές. Γέγραπται γὰρ, ὅτι μετὰ τὸ ψωμίον εἰσῆλθεν εἰς αὐτὸν ὁ Σατανᾶς. Οὐκοῦν τετιμώρηται μὲν ἡ τῶν Ἰουδαίων Συναγωγὴ, κατασχοτίζοντος αὐτὴν τοῦ Σατανᾶ, καὶ οὐκ ἐῶντος ἰδεῖν τοῖς «ἧς διανοίας ὄμμασι τὸ τοῦ κόσμου φῶς, τοῦτ᾽ ἔστι Χριστόν. Ἐπειδὴ δὲ κέκληνται πρὸς ἐπιστροφὴν, δέδοται δὲ τὸ ποτήριον “οὔ θυμοῦ καὶ τὸ κόνδυ τῆς πτώσεως εἰς χεῖρας τῶν ἀδικησάντων αὐτήν᾽ τετιμώρῆνται αἱ πονηραὶ καὶ ἀντικείμεναι δυνάμεις, χαῦιέντος αὑτὰς εἰς ἄδην τοῦ πάντων Σωτῆρος Χριστοῦ, καὶ σειραῖς ζόφου ταρταρώσας παρέδωκεν εἰς χρίσιν … αἱ λέγουσαι" Ἱερουσαλὴμ, χύψον ἵνα παρέλθωμεν. Ἡ δὲ ὑπετίθει τὰ μέσα τῇ γῇ τοῖς δι᾽ αὐτῇ ς πορευομένοις, τοῦτ᾽ ἔστιν, ἑαυτὴν ὑπέστρωσς καὶ ὑπετίθει τοῖς ἐθέλουσι καταπατεῖν. Τοῦτο δὲ δρῶσιν αἱ πονηραὶ δυνάμεις, ὅταν ἴδωσι ψυχὴν παρειμένην, καὶ τὸν ἴδιον παραῤῥίπτουσαν νοῦν, εἰς τὸ ὑποκεῖσθαι θέλειν εὐκόλως ταῖς ἑαυτῷν ἀνοσίαις καὶ θεομισέσι βουλαῖς.
Plēn hotan lēphthę̄ to potērion ap᾽ autēs, dothēsetai tǭ tōn adikēsantōn autēn esmǭ. Ēdikēsan de kata aina tropon? Orthopodēę̄sai mē synchōrēsantes, mēte euareston tǭ Theǭ katorthountas zōēn, kai tēs euangelikę̄s politeias tēn phaidrotēta katē mphiesmenous, homou tois pisteusasin eis Christon eis tēn anō katantēsai polin. Tines oun ara noētheien hoi adikēsantes autēn? Hoson men gar hēken eis to procheiron te kai emphanes eipein, prōton men hoi kathēgeisthai lachontes tēs Synagōgę̄s, hoi dē malista to … pesteran eichon para tous allous tēn euthymian, toephodon, timēs kai doxēs, ploutou kai tryphēs, kai autou dē tou zę̄n exōthoumenoi. Ei de chrē ti kai tōn kekrymmenōn eipein (anankaion de oimai kai touto), phamen hēdikēsthai tēn tōn Ioudaiōn Synagōgan, ouk apo ge tōn kathēgeisthai lachontōn monon, alla gar kai apo skaiotētos diadolichę̄s, ouk heōsēs autous to theion eis noun eisdexasthai phōs, hina dē syneien ton kalounta pros sōtērian, ton dichaiounta ton asedē, kai apallattonta dikēs, kai tōn tou thanatou desmōn exelchonta, phēmi dē Christon. Kai toutou martys menon to Euangelion hēmōn, en tois apollymenois esti kekalymmenon, en hois ho Theos tou aiōnos toutou etyphlōse ta noēmata tōn apistōn, eis to mē diaugasai ton phōtismon tou Euangeliou tēs doxēs Christou. » Nai mēn kai autos ho Huios tais Ioudaiōn agelais ephē ti symdēnai toiouton, kai diēlenxen enargōs, hōs ek pneumatos akathartou sklēroi gegonasi kai apeitheis, kai eis pan hotioun apepheronto tōn kakōn. Ephē gar, hoti e Hotan de to akatharton pneuma exelthę̄ apo “«hoē anthrōpou, poreuetai di᾽ anydrōn topōn zētoun anapausin' kai hotan mē heurę̄, hypostrephei, phēsi, legon " Hypostrepsō eis ton oikon mou, hothen exēlthon᾽ tote paralamthanei hetera hepta ponēra pneumata ponērotera heautou, kai eiselthonta chkatoichei ekei, kai ginetai ta eschata tou anthrōpou echeinou cheirona tōn proterōn. Houtōs estai tę̄ geneą tautę̄ tę̄ ponērą. » Lelatreukasi men gar en Aigyptǭ tois autothi theois, kai ēn en autois to akatharton pneuma. Epeidē de lelytrōntai dia Mōseōs, kai tōn prakteōn ton horistēn edechonto nomon (ēchonon legontos enargōs" «e Kyrion ton Theon sou proskynēseis, kai hautǭ monǭ latreuseis n), apelēlatai tēs kardias autōn kai to akatharton pneuma. ᾿Epeidē de ouk eschēkasin en heautois pon tou Theou phothon, oute mēn henoikon edexanto dia pisteōs ton Iēsoun (« Katoikei gar en tais kardiais hēmōn dia pisteōs, » katha gegraptai)" scholazonta ton topon to archaion ekeino kai akatharton pneuma autois, kai gegonen autois ta eschata cheirona tōn prōtōn, Hoti de kai ton prodotēn en mathētais toiouton genesthai pareskeuasen ho tēs asedeias heurxtēs, ouk asymphanes. Gegraptai gar, hoti meta to psōmion eisēlthen eis auton ho Satanas. Oukoun tetimōrētai men hē tōn Ioudaiōn Synagōgē, kataschotizontos autēn tou Satana, kai ouk eōntos idein tois «hēs dianoias ommasi to tou kosmou phōs, tout᾽ esti Christon. Epeidē de keklēntai pros epistrophēn, dedotai de to potērion “ou thymou kai to kondy tēs ptōseōs eis cheiras tōn adikēsantōn autēn᾽ tetimōrēntai hai ponērai kai antikeimenai dynameis, chauientos hautas eis adēn tou pantōn Sōtēros Christou, kai seirais zophou tartarōsas paredōken eis chrisin … hai legousai" Hierousalēm, chypson hina parelthōmen. Hē de hypetithei ta mesa tę̄ gę̄ tois di᾽ autę̄ s poreuomenois, tout᾽ estin, heautēn hypestrōss kai hypetithei tois ethelousi katapatein. Touto de drōsin hai ponērai dynameis, hotan idōsi psychēn pareimenēn, kai ton idion pararrhiptousan noun, eis to hypokeisthai thelein eukolōs tais heautǭn anosiais kai theomisesi boulais.
But when the cup has been taken from her, it will be given to the swarm of those who wronged her. And in what way did they wrong her? By not allowing her to walk straight, nor, achieving a life well pleasing to God and clothed with the brightness of the gospel way of life, to reach together with those who believed in Christ the city above. Who, then, might be understood as those who wronged her? So far as it is ready to hand and evident to say, first those who obtained the leadership of the synagogue, who above all had … a greater cheerfulness than the others, … being thrust out from honour and glory, wealth and luxury, and life itself. But if one must say something of what is hidden too (and I think this also necessary), we say that the synagogue of the Jews was wronged not only by those who obtained the leadership, but also by the devil’s malice, which did not let them receive the divine light into their mind so as to understand him who calls them to salvation, who justifies the ungodly, frees from punishment, and draws out of the bonds of death, I mean Christ. And witness of this is [Paul, who says: “But if] our gospel is veiled, it is veiled among those who are perishing, in whom the god of this age has blinded the minds of the unbelievers, so that the enlightenment of the gospel of the glory of Christ should not dawn.” Indeed the Son himself said to the Jewish crowds that something of this kind had befallen them, and convicted them plainly of having become hard and disobedient from an unclean spirit, and carried away to every kind of evil. For he said: “When the unclean spirit goes out of a man, it passes through waterless places seeking rest; and when it does not find it, it returns,” he says, “saying: I will return to my house from which I came out. Then it takes along seven other evil spirits more wicked than itself, and they enter and dwell there; and the last state of that man becomes worse than the first. So it will be with this evil generation.” For in Egypt they worshipped the gods there, and the unclean spirit was in them. But when they were redeemed through Moses and received the law that defines what is to be done (they heard it say plainly: “You shall worship the Lord your God, and him only shall you serve”), the unclean spirit too was driven out of their heart. But since they did not have the fear of God within themselves, nor receive Jesus to dwell in them through faith (“for he dwells in our hearts through faith,” as it is written), that ancient and unclean spirit [found] the place empty in them, and their last state became worse than the first. That the inventor of impiety also made the traitor among the disciples to be such is not unclear; for it is written that after the morsel Satan entered into him. So the synagogue of the Jews has been punished, Satan darkening it and not letting it see with the eyes of the mind the light of the world, that is, Christ. But since they have been called to conversion, and the cup of wrath and the bowl of falling have been given into the hands of those who wronged her, the evil and opposing powers have been punished, Christ the Saviour of all sending them down into Hades; and, consigning them to Tartarus in chains of gloom, he handed them over to judgment … who said: “Jerusalem, bow down, that we may pass over.” And she put her middle to the ground for those passing over her, that is, she spread herself beneath and submitted herself to those who wished to trample on her. This the evil powers do when they see a soul slack and throwing away its own mind, so as to be willing to submit easily to their unholy and God-hated counsels.
Isa 51:22 (allusion, high confidence) · Isa 51:23 (quotation, high confidence) · 2 Cor 4:3 (quotation, high confidence) · 2 Cor 4:4 (quotation, high confidence) · Matt 12:43 (quotation, high confidence) · Matt 12:44 (quotation, high confidence) · Matt 12:45 (quotation, high confidence) · Deut 6:13 (quotation, high confidence) · Matt 4:10 (allusion, medium confidence) · Eph 3:17 (quotation, high confidence) · John 13:27 (allusion, high confidence) · John 8:12 (allusion, medium confidence) · 2 Pet 2:4 (allusion, high confidence)
Notes and citation
Summary: Cyril reads the cup of wrath passed to those who wronged Jerusalem (Isa 51:22–23) as the punishment of the synagogue’s leaders and of the evil powers who blinded it to Christ, and the command “bow down” as their trampling of a slack soul.
- Quotations: Isa 51:22–23 (LXX); 2 Cor 4:3–4 (its opening lost in the OCR, supplied in square brackets); Matt 12:43–45; Deut 6:13 (cf. Matt 4:10); Eph 3:17; John 13:27; John 8:12 recalled; 2 Pet 2:4. Cyril’s account of the synagogue being blinded by Satan and the punishment of its leaders is translated as written. Migne’s Latin version and marginal references, read as Greek letters by the OCR, have been removed in two places; lost words are marked “…” and words supplied by sense are in square brackets. This section ends logos 5 of Book 4 as staged.
Notes on the original text
- Digital text corrected (Migne's Latin version and column letter read as Greek letters by the OCR; removed (Greek words lost); Migne's marginal references read as Greek letters by the OCR; removed (Greek letters lost)): τὸ 066. τ, ἃ, δ. "1 οτ. τιν, ὅ, ἃ. πεστέραν → τὸ … πεστέραν; πιϑῖοβ βρί εἰ ἀδίογίογεθ 86, δἱ ἰπ ϑιθϑϑί ἰ] [)8}}}- Β τυ δὐϑογαθῖδ, οἱ δὰπι οι πὶ 6068." 9 οὐεοιμ βῆ σαν → … .
Cite (SBL): Cyril of Alexandria, Comm. Isa. 4.5.22 (PG 70; trans. Sophia Scriptura, https://sophiascriptura.com/p/cyril-alexandria-commentarius-isaiam/4-5-22). (abbreviation not yet checked)
Permanent link: https://sophiascriptura.com/p/cyril-alexandria-commentarius-isaiam/4-5-22
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Translation: Translated by Claude (Opus) from the Greek as printed in Migne PG 70 (archive.org OCR); no public-domain or FOTC English exists, so each batch was re-read against the Greek.