Commentary on Luke (Greek fragments) 6.41–7.9.2
Greek text: PG 72.English: Claude (claude-opus-5-5), public domain (CC0).
Commentary 6
6.41PG 72 72:601
Ἐξ ἀναγκαίων ἡμᾶς ἀναπείθει συλλογισμῶν, ἀποσχέσθαι μὲν τοῦ βούλεσθαι κρίνειν ἑτέρους, τὰς ἑαυτῶν δὲ μᾶλλον καρδίας περιεργάζεσθαι καὶ τῶν ἐνόντων αὐταῖς παθῶν ἀπαλλάττεσθαι ζητεῖν, αἰτοῦντας τοῦτο παρὰ Θεοῦ· αὐτὸς γὰρ ἐστιν ὁ ἱώμενος τοὺς συντετριμμένους τὴν καρδίαν, καὶ ψυχικῶν ἡμᾶς νοσημάτων ἐλευθερῶν. Τί γὰρ εἰ νοσῶν αὐτὸς τὰ ἔτι μείζω καὶ χαλεπώτερα τῶν ὄντων ἐν ἑτέροις, ἀφεὶς τὰ κατὰ σαυτὸν, ἐκείνοις ἐπιτιμᾷς; Οὐκοῦν ἅπασι μὲν τοῖς ἐθέλουσιν εὐσεβεῖν, ἀναγκαία εἰς ὄνησιν ἡ ἐντολὴ, μάλιστα δὲ τοῖς τὸ διδάσκειν ἑτέρους ἐγκεχειρισμένοις. Εἱ μὲν εἶεν ἀγαθοὶ καὶ νηφάλιοι, καθάπερ εἰκόνα ζωῆς ευαγγελικῆς τὰ καθ' ἑαυτοὺς ἐνστήσαντες, τοῖς μὴ τὰ ἴσα δρᾶν ἑλομένοις εὐπροσώπως ἐπιτιμήσουσι, ὡς μὴ τοὺς ἐνούσης αὐτοῖς ἐπιεικείας ἀναμάξαντας τρό πους· εἰ δὲ ῥᾴθυμοί τινες εἶεν, καὶ ταῖς εἰς τὸ φαῦλον ἡδοναῖς εὐάλωτοι, πῶς ἂν ἑτέροις τὰ ἴσα νοσοῦσιν ἐπιτιμήσειαν ; Διὰ τοῦτο σοφῶς οἱ μακάριοι μαθηταὶ γεγράφασί τε καὶ λέγουσι · - Μὴ πολλοὶ διδάσκαλοι γίνεσθε, ἀδελφοί μου, εἰδότες ὡς μεῖζον κρῖμα ληψόμεθα, · ὡς ἔφη Χριστὸς, ὁ τῶν στεφάνων διανομεὺς καὶ τοῖς πλημμελοῦσι τὰς δίκας ἐπάγων · · Ος ἂν ποιήσῃ καὶ διδάξῃ, οὗτος μέγας κληθήσεται ἐν τῇ βασιλείᾳ τῶν οὐρανῶν· · ὁ δὲ μὴ ποιήσας καὶ διδάξας, ἐλάχιστος· ἐπεὶ πῶς ὁ πολλαῖς καὶ μεγάλαις ἔσθ᾽ ὅτε καταπνιγόμενος ἁμαρτίαις κατακρίνεις τὸν ὀλίγοις ένοχον πταίσμασι; Πῶς ἐρεῖς τῷ ἀδελφῷ σου· · ῎Αφες ἀναβάλω τὸ κάρφος ἐκ τοῦ ὀφθαλμοῦ σου, αὐτὸς τὴν δοκὸν ἔχων ἐν σεαυτῷ, › ὁ μεγάλαις ἁμαρτίαις ἔνοχος ; τοῦτο γὰρ ἡ δοκὸς σημαίνει. Πῶς κατακρίνεις τὸν ὀλίγα παντελῶς ἢ καὶ ἔσθ᾽ ὅτε μηδὲν ἡμαρτηκότα; ῎Εκβαλε πρῶτον τὴν δοκὸν ἐκ τοῦ ὀφθαλμοῦ σου.
Ex anankaiōn hēmas anapeithei syllogismōn, aposchesthai men tou boulesthai krinein heterous, tas heautōn de mallon kardias periergazesthai kai tōn enontōn autais pathōn apallattesthai zētein, aitountas touto para Theou; autos gar estin ho hiōmenos tous syntetrimmenous tēn kardian, kai psychikōn hēmas nosēmatōn eleutherōn. Ti gar ei nosōn autos ta eti meizō kai chalepōtera tōn ontōn en heterois, apheis ta kata sauton, ekeinois epitimąs? Oukoun hapasi men tois ethelousin eusebein, anankaia eis onēsin hē entolē, malista de tois to didaskein heterous enkecheirismenois. Hei men eien agathoi kai nēphalioi, kathaper eikona zōēs euangelikēs ta kath' heautous enstēsantes, tois mē ta isa dran helomenois euprosōpōs epitimēsousi, hōs mē tous enousēs autois epieikeias anamaxantas tro pous; ei de rhąthymoi tines eien, kai tais eis to phaulon hēdonais eualōtoi, pōs an heterois ta isa nosousin epitimēseian ? Dia touto sophōs hoi makarioi mathētai gegraphasi te kai legousi ; - Mē polloi didaskaloi ginesthe, adelphoi mou, eidotes hōs meizon krima lēpsometha, ; hōs ephē Christos, ho tōn stephanōn dianomeus kai tois plēmmelousi tas dikas epagōn ; ; Os an poiēsę̄ kai didaxę̄, houtos megas klēthēsetai en tę̄ basileią tōn ouranōn; ; ho de mē poiēsas kai didaxas, elachistos; epei pōs ho pollais kai megalais esth᾽ hote katapnigomenos hamartiais katakrineis ton oligois enochon ptaismasi? Pōs ereis tǭ adelphǭ sou; ; ᾿Aphes anabalō to karphos ek tou ophthalmou sou, autos tēn dokon echōn en seautǭ, › ho megalais hamartiais enochos ? touto gar hē dokos sēmainei. Pōs katakrineis ton oliga pantelōs ē kai esth᾽ hote mēden hēmartēkota? ᾿Ekbale prōton tēn dokon ek tou ophthalmou sou.
With necessary reasoning he persuades us to refrain from wishing to judge others, and rather to examine our own hearts and seek to be rid of the passions in them, asking this of God; for he is the one who heals the brokenhearted and frees us from the diseases of the soul. For why, when you yourself are sick with things greater and worse than those in others, do you leave your own and rebuke them? So the commandment is necessary for the benefit of all who wish to live godly lives, and especially of those entrusted with teaching others. If they are good and sober, having set up their own conduct as an image of the evangelical life, they will with good grace rebuke those who do not choose to do the same, since these have not copied the ways of the goodness that is in them; but if some are careless and easily caught by pleasures that lead to evil, how could they rebuke others who are sick with the same? For this reason the blessed disciples wisely wrote and say: “Do not many of you become teachers, my brothers, knowing that we shall receive a greater judgment”; as Christ said, the distributor of crowns, who brings penalties on offenders: “Whoever does and teaches, he shall be called great in the kingdom of heaven,” but whoever does not do and teaches, least. For how do you, who are sometimes choked by many and great sins, condemn one guilty of few slips? “How will you say to your brother, Let me take the speck out of your eye, when you yourself have the beam in yourself”—you who are guilty of great sins? For this is what the beam signifies. How do you condemn one who has sinned very little, or sometimes not at all? “First take the beam out of your own eye” (6:42).
Luke 6:41 (allusion, high confidence) · Ps 147:3 (146:3 LXX) (allusion, high confidence) · Jas 3:1 (quotation, high confidence) · Matt 5:19 (quotation, high confidence) · Luke 6:42 (quotation, high confidence)
Notes and citation
Summary: Instead of judging others we should ask God to heal our own hearts; above all teachers must live what they teach, since one guilty of great sins (the beam) cannot rebuke small ones (the speck).
Notes on the original text
- Digital text corrected (OCR letter slip): ὡς μτ τοὺς → ὡς μὴ τοὺς.
Cite (SBL): Cyril of Alexandria, Comm. Luke 6.41 (PG 72 72:601; trans. Sophia Scriptura, https://sophiascriptura.com/p/cyril-alexandria-commentarius-lucam/6-41). (abbreviation not yet checked)
Permanent link: https://sophiascriptura.com/p/cyril-alexandria-commentarius-lucam/6-41
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Translation: Translated by Claude (Opus) from the Greek catena fragments as printed in Migne PG 72 (Bavarian State Library OCR); each fragment's verse identified from the Greek; no public-domain or FOTC English of this Greek exists, so each batch was re-read against the Greek.
6.42PG 72 72:603
Τουτέστι, σαυτὸν ἐπίδειξον καθαρὸν τῶν μεγάλων ἁμαρτημάτων, καὶ τότε σύμβουλος ἔσῃ τῷ πταίοντι μικρά. Οὐκοῦν ἑαυτῷ μὲν ἔσται διδάσκαλος ὁ σοφὸς, ἕτερον δὲ οὐ κατακρινεῖ. Τοῦτο γὰρ καὶ ὁ νόμος ὁ διὰ Μωϋσέως παραγγέλλει, λέγων· « Πρόσεχε, φησὶ, σεαυτῷ, οὐχ ἑτέρῳ· · τὸ δὲ, « Πρόσεχε, » ἀντὶ τοῦ, Περιβλέπου τὰ κατὰ σαυτόν. – ᾿Αλλ', ὦ Δέσποτα, φαίη ἂν, οἶμαι, τὶς, πῶς ἄρα διαγνωσόμεθα τὸν ἔχοντα μὲν ἐν ὀφθαλμῷ τὴν δοκὸν, ἐπιπλήττοντα δὲ τοῖς κάρφον ἔχουσι καὶ ἀσθενοῦσιν ἐκ μέρους; Χαλεπὸν οὐδὲν ἐν τούτῳ, φησί· πρόκειται γὰρ τοῖς ἐθέλουσιν εὐκόλως ἰδεῖν. οὖν ὁ ἑκάστου βίος τῶν αὐτοῦ τρόπων ἔσται παραδεικτικός· οὐ γὰρ τοῖς ἔξωθεν ὡραῖσμοῖς, καὶ πεπλασμέναις ἐπιεικείαις τὸ τῆς ἀληθοῦς εὐζωΐας χαρακτηρίζεται κάλλος, ἀλλ᾽ ἐξ ὧν ἂν ἐργάσαιτό τις. Τοῦτο πάλιν ἔφη που ὁ Χριστός· « Προσέχετε ἀπὸ τῶν ἐρχομένων πρὸς ὑμᾶς ἐν ἐνδύμασι προβάτων, ἔσωθεν δὲ εἰσι λύκοι ἅρπαγες. » Ἰδοὺ δὴ πάλιν οὐκ ἐκ τῶν ἐνδυμάτων, ἀλλ᾽ ἐξ ὧν εἰσι κατὰ ἀλήθειαν οἱ πρὸς ἡμᾶς ἐρχόμενοι, διαγινώσκεσθαι δεῖν αὐτοὺς ἐπιτάττει Χριστός· « ᾿Απὸ γὰρ τοῦ καρποῦ, φησὶ, τὸ δένδρον γινώσκεται. » Ωσπερ ἐστὶν ἀμαθὲς τὸ ἐκ ἀκάνθαις ζητεῖν τὰ τῶν ὡρίμων ἐξαίρετα, σταφυλήν τέ φημι καὶ σύκον, οὕτω καταγέλαστον ἐννοεῖν ἐν ὑποκριταῖς καὶ βεβήλοις εὑρεῖν δύνασθαί τι τῶν τεθαυμασμένων, ἤγουν ἀρετῆς εὐγένειαν· τούτους καὶ τριβόλους καὶ βάτους φαίη τις ἄν. Παρὰ τοῖς τοιούτοις γλυκὺ μὲν οὐδὲν, πικρὰ δὲ πάντα καὶ δυσγενῆ· οὐ γὰρ ἐν ἀκάνθαις φύεται σύκον, οὐδὲ ἐν βάτῳ τίκτεται σταφυλή · οὐκοῦν οὐκ ἀπό γε τῶν σχημάτων, ἀλλ' ἐξ αὐτῶν τῶν ἑκάστῳ βεβιωμένων, διαγνωστέον τὸν διδάσκαλον. Εἴρηται ταῦτα καὶ ἐν τῷ πέμπτῳ κεφαλαίῳ τοῦ κατὰ Ματθαῖον. πλὴν ἐκεῖ μὲν περὶ τῶν πλάνων, ἐνταῦθα δὲ περὶ τῶν κεκαθαρμένων καὶ καθαιρόντων ἑτέρους, καὶ περὶ τῶν ἀκαθάρτων καὶ καθαίρειν ἄλλους πειρωμέ νων. Παραβολικῶς δὲ τούτους μὲν ὠνόμασε δένδρα, καρποὺς δὲ τὰς πράξεις αὐτῶν· καὶ παραινεῖ προσέχειν ταῖς πράξεσι τούτων, αἱ εἰσι καρπὸς, καὶ μὴ τοῖς λόγοις, οἱ εἰσι φύλλα. ῾Ὁ ἀγαθὸς ἄνθρωπος ἐκ τοῦ ἀγαθοῦ θησαυροῦ τῆς καρδίας αὐτοῦ προφέρει τὸ ἀγαθόν.
Toutesti, sauton epideixon katharon tōn megalōn hamartēmatōn, kai tote symboulos esę̄ tǭ ptaionti mikra. Oukoun heautǭ men estai didaskalos ho sophos, heteron de ou katakrinei. Touto gar kai ho nomos ho dia Mōÿseōs parangellei, legōn; « Proseche, phēsi, seautǭ, ouch heterǭ; ; to de, « Proseche, » anti tou, Periblepou ta kata sauton. – ᾿All', ō Despota, phaiē an, oimai, tis, pōs ara diagnōsometha ton echonta men en ophthalmǭ tēn dokon, epiplēttonta de tois karphon echousi kai asthenousin ek merous? Chalepon ouden en toutǭ, phēsi; prokeitai gar tois ethelousin eukolōs idein. oun ho hekastou bios tōn autou tropōn estai paradeiktikos; ou gar tois exōthen hōraismois, kai peplasmenais epieikeiais to tēs alēthous euzōïas charaktērizetai kallos, all᾽ ex hōn an ergasaito tis. Touto palin ephē pou ho Christos; « Prosechete apo tōn erchomenōn pros hymas en endymasi probatōn, esōthen de eisi lykoi harpages. » Idou dē palin ouk ek tōn endymatōn, all᾽ ex hōn eisi kata alētheian hoi pros hēmas erchomenoi, diaginōskesthai dein autous epitattei Christos; « ᾿Apo gar tou karpou, phēsi, to dendron ginōsketai. » Ōsper estin amathes to ek akanthais zētein ta tōn hōrimōn exaireta, staphylēn te phēmi kai sykon, houtō katagelaston ennoein en hypokritais kai bebēlois heurein dynasthai ti tōn tethaumasmenōn, ēgoun aretēs eugeneian; toutous kai tribolous kai batous phaiē tis an. Para tois toioutois glyky men ouden, pikra de panta kai dysgenē; ou gar en akanthais phyetai sykon, oude en batǭ tiktetai staphylē ; oukoun ouk apo ge tōn schēmatōn, all' ex autōn tōn hekastǭ bebiōmenōn, diagnōsteon ton didaskalon. Eirētai tauta kai en tǭ pemptǭ kephalaiǭ tou kata Matthaion. plēn ekei men peri tōn planōn, entautha de peri tōn kekatharmenōn kai kathairontōn heterous, kai peri tōn akathartōn kai kathairein allous peirōme nōn. Parabolikōs de toutous men ōnomase dendra, karpous de tas praxeis autōn; kai parainei prosechein tais praxesi toutōn, hai eisi karpos, kai mē tois logois, hoi eisi phylla. ῾Ho agathos anthrōpos ek tou agathou thēsaurou tēs kardias autou propherei to agathon.
That is, show yourself clean of great sins, and then you will be a counsellor to one who stumbles in small things. So the wise man will be a teacher to himself, but will not condemn another. For the law given through Moses also commands this, saying: “Take heed,” it says, “to yourself,” not to another; and “take heed” means “look around at your own affairs.” — “But, Master,” someone might say, I suppose, “how shall we discern the one who has the beam in his eye but rebukes those who have a speck and are weak in part?” “There is nothing hard in this,” he says; “it lies open to those who wish to see easily.” … each man’s life, then, will show his ways; for the beauty of a truly good life is not characterized by outward adornments and feigned goodness, but by what one does. This again Christ said somewhere: “Beware of those who come to you in sheep’s clothing, but inwardly are ravenous wolves.” See again: Christ commands that those who come to us be discerned not from their clothing but from what they truly are; “for the tree is known by its fruit.” Just as it is foolish to look among thorns for the choice fruits of the season—grapes, I mean, and figs—so it is ridiculous to think one can find among hypocrites and profane men anything admirable, that is, nobility of virtue; such men one might call thistles and brambles. Among such there is nothing sweet, but everything bitter and ignoble; for a fig does not grow on thorns, nor is a grape produced on a bramble. So the teacher is to be discerned not from his outward bearing but from the life each has actually lived. — [These things are also said in the fifth chapter of the Gospel according to Matthew; but there about deceivers, here about those who are cleansed and cleanse others, and about the unclean who try to cleanse others. In parable he called these men trees, and their actions fruits; and he exhorts us to attend to their actions, which are the fruit, and not to their words, which are the leaves.] “The good man out of the good treasure of his heart brings forth what is good” (6:45).
Luke 6:42 (allusion, high confidence) · Deut 4:9 (quotation, high confidence) · Matt 7:15 (quotation, high confidence) · Matt 12:33 (quotation, high confidence) · Luke 6:44 (allusion, high confidence) · Luke 6:43 (allusion, high confidence) · Luke 6:45 (quotation, high confidence)
Notes and citation
Summary: Only one clean of great sins may counsel others; teachers are to be discerned not by appearance but by their lives, as a tree by its fruit, for no good fruit grows on thorns.
- A word is lost before “each man’s life”.
- The bracketed remark comparing Matthew is probably a note of the catena’s compiler; the chapter number refers to the ancient κεφάλαια of Matthew.
Notes on the original text
- Digital text corrected (stray word and bracket): ἐξαίρετα. σταφυλήν τέ φημι καὶ σύκον σύκα] → ἐξαίρετα, σταφυλήν τέ φημι καὶ σύκον.
Cite (SBL): Cyril of Alexandria, Comm. Luke 6.42 (PG 72 72:603; trans. Sophia Scriptura, https://sophiascriptura.com/p/cyril-alexandria-commentarius-lucam/6-42). (abbreviation not yet checked)
Permanent link: https://sophiascriptura.com/p/cyril-alexandria-commentarius-lucam/6-42
BibTeX · RIS · CSL-JSON (whole work; this passage's key: sophiascriptura-cyril-alexandria-commentarius-lucam-6-42) · Report an error
Translation: Translated by Claude (Opus) from the Greek catena fragments as printed in Migne PG 72 (Bavarian State Library OCR); each fragment's verse identified from the Greek; no public-domain or FOTC English of this Greek exists, so each batch was re-read against the Greek.
6.45PG 72 72:605
᾿Αποδείξας ἐν τοῖς προλαβοῦσι, πόθεν ἂν διαγνωσθείη ὁ ἀγαθὸς καὶ ὁ πονηρὸς, ὅτι ἐπὶ τῶν ἔργων, ὡς τὸ δένδρον ἐκ τοῦ καρποῦ, νῦν καὶ δι' ἑτέρου σημείου τοῦτο κατασκευάζει. Ὁ μὲν γὰρ ἀγαθὸς, φησὶν, ὡς ἐξ ἀγαθοῦ θησαυροῦ τῆς καρδίας, πηγάζει τὰ ἀγαθά· ὁ δὲ μὴ οὕτως ἔχων, φαυλότητι δὲ καὶ πονηρίᾳ κεκρατημένον ἔχων τὸν νοῦν, ἐνδώσει πάντως τὰ ἐν τῷ βάθει κεκρυμμένα · τὰ γὰρ εἰς νοῦν καὶ καρδίαν ἐπιπηδᾷ διὰ τοῦ πρὸς τὰ ἄνω τρέχοντος λόγου. Οὐκοῦν ὁ χρηστὸς τοὺς τρόπους τὰ αὐτῷ πρέποντα λαλεῖ· ὁ δὲ φαῦλός τε καὶ πονηρός τὴν ἐν τῷ βάθει κειμένην ἀκαθαρσίαν ἐρεύξεται.
᾿Apodeixas en tois prolabousi, pothen an diagnōstheiē ho agathos kai ho ponēros, hoti epi tōn ergōn, hōs to dendron ek tou karpou, nyn kai di' heterou sēmeiou touto kataskeuazei. Ho men gar agathos, phēsin, hōs ex agathou thēsaurou tēs kardias, pēgazei ta agatha; ho de mē houtōs echōn, phaulotēti de kai ponērią kekratēmenon echōn ton noun, endōsei pantōs ta en tǭ bathei kekrymmena ; ta gar eis noun kai kardian epipēdą dia tou pros ta anō trechontos logou. Oukoun ho chrēstos tous tropous ta autǭ preponta lalei; ho de phaulos te kai ponēros tēn en tǭ bathei keimenēn akatharsian ereuxetai.
Having shown in what preceded how the good and the wicked man may be discerned—by their works, as the tree by its fruit—he now establishes this by another sign too. “The good man,” he says, “as from the good treasure of his heart, pours out good things; but the one not so disposed, whose mind is held fast by wickedness and evil, will certainly give out what is hidden in the depth; for what is in the mind and heart leaps out through speech running upward.” So the man of kindly ways speaks what befits him, while the bad and wicked man will belch out the uncleanness lying in the depth.
Luke 6:45 (allusion, high confidence) · Luke 6:44 (allusion, medium confidence)
Notes and citation
Summary: Besides works, speech too reveals a man, since the mouth pours out what is stored in the heart, good or evil.
Cite (SBL): Cyril of Alexandria, Comm. Luke 6.45 (PG 72 72:605; trans. Sophia Scriptura, https://sophiascriptura.com/p/cyril-alexandria-commentarius-lucam/6-45). (abbreviation not yet checked)
Permanent link: https://sophiascriptura.com/p/cyril-alexandria-commentarius-lucam/6-45
BibTeX · RIS · CSL-JSON (whole work; this passage's key: sophiascriptura-cyril-alexandria-commentarius-lucam-6-45) · Report an error
Translation: Translated by Claude (Opus) from the Greek catena fragments as printed in Migne PG 72 (Bavarian State Library OCR); each fragment's verse identified from the Greek; no public-domain or FOTC English of this Greek exists, so each batch was re-read against the Greek.
6.46PG 72 72:605
Τί δὲ με καλεῖτε, Κύριε, Κύριε; Μόνῃ μέντοι πρέπει τῇ πάντων ἐπέκεινα και ἀνωτάτω φύσει τὸ τῆς κυριότητος ὄνομά τε καὶ πράγματα· κρατεῖ γὰρ καὶ κατεξουσιάζει τῶν ὅλων · • Εἷς γὰρ Κύριος, μία πίστις, ἓν βάπτισμα. » Καὶ αὖθις· « Εἴπερ εἰσὶ θεοὶ πολλοὶ καὶ κύριοι πολλοὶ ἔν τε οὐρανῷ καὶ ἐπὶ γῆς, ἀλλ᾽ ἡμῖν εἰς Θεὸς ὁ Πατήρ, ἐξ οὗ τὰ πάντα· καὶ εἷς Κύριος Ἰησοῦς Χριστὸς, δι' οὗ τὰ πάντα. » Μόνον οὖν εἰδότες τὸν φύσει τε καὶ ἀληθῶς Κύριον, τὸν συμβασιλεύοντα τῷ Θεῷ καὶ Πατρὶ Θεὸν Λόγον οὕτως αὐτὸν ὀνομάζομεν· ἀλλὰ, • Τι δῆτα, φησὶ, καλεῖτε Κύριον, » οὐ ποιεῖτε δὲ ἃ λέγω; ἀληθὲς γὰρ τὸ δι᾽ ἑνὸς τῶν ἁγίων προφητῶν εἰρημένον· « Εἰ Πατήρ εἰμι ἐγὼ, ποῦ ἦν ἡ δόξα μου; Καὶ εἰ Κύριός εἰμι ἐγὼ, ποῦ ἐστιν ὁ φόβος; Υἱὸς δοξάζει πατέρα, καὶ δοῦλος τὸν κύριον αὐτοῦ, λέγει Κύριος παντοκράτωρ. » Ἐπισφαλὲς οὖν ἄρα καὶ τῆς ἐσχάτης ἄξιον δίκης, τὸ μὴ ὑποκεῖσθαι θέλειν τῷ τῶν ὅλων κρατοῦντι Χριστῷ. Κατίδῃ δ᾽ ἄν τις ἐκ πολλῶν μὲν καὶ ἄλλων, κὰκ τῶνδε μέντοι· τὸν μὲν γὰρ γνήσιον οἰκέτην, ἐξαιρέτοις τιμαῖς στεφανούμενον, τὸν δὲ ἀπειθῆ καὶ ῥάθυμον, εἰς τὸ σκότος δραμόντα τὸ ἐξώτερον. Οἱ γὰρ λαβόντες τὰ τάλαντα, καὶ διπλασιάσαντες τῷ δεσπότῃ τὸ δοθὲν, ἐπαίνοις τετίμηνται· τὸν γε μὴν εἰς γῆν καταχώσαντα τὸ δοθὲν ὡς ράθυμον, σκληρᾷ καὶ ἀφύκτῳ περιβέβληκε δίκῃ. Κἀκεῖνο δὲ, οἶμαι, τοῖς εἰρημένοις προσεπενεχθῆναι δεῖ. Ἐν γὰρ τῷ βούλεσθαι τοῖς τοῦ Σωτῆρος ἡμῶν ὑποκεῖσθαι λόγοις, καὶ δουλεύειν αὐτῷ, τὸ τῆς ἐλευ θερίας ἀξίωμα διὰ τῶν αὐτοῦ πάλιν νευμάτων καταπλουτήσομεν. Ἔφη γοῦν τοῖς πιστεύσασιν εἰς αὐτόν· • Ἑὰν ὑμεῖς μείνητε ἐν τῷ λόγῳ τῷ ἐμῷ, ἀληθῶς μαθηταί μού ἐστε, καὶ γνώσεσθε τὴν ἀλήθειαν· καὶ ἡ ἀλήθεια ἐλευθεροῖ ὑμᾶς. • Οὐκοῦν τῆς ἐλευθερίας τὴν δόσιν διὰ τῆς ὑπακοῆς κερδαίνομεν· τοῦτο δὲ ἐστιν ἡ ὑπ᾿ αὐτῷ δουλεία· τοῦτο καὶ υἱοὺς ἡμᾶς ἀποτελεῖ καὶ κληρονόμους Θεοῦ, καὶ συγκληρονόμους αὐτοῦ τοῦ Χριστοῦ. Καὶ αὐτός σε πάλιν πιστώσεται λέγων· • Πᾶς ὁ ποιῶν ἁμαρτίαν, δοῦλός ἐστιν τῆς ἁμαρ τίας · · ὁ δοῦλος οὐ μένει ἐν τῇ οἰκίᾳ εἰς τὸν αἰῶνα, ὁ υἱὸς μένει εἰς τὸν αἰῶνα. · Ἐὰν οὖν ὁ υἱὸς ὑμᾶς ἐλευθερώσῃ, ὄντως ἐλεύθεροί ἐστε. · Οὐκοῦν εἰ Δεσπότην ὀνομάζομεν τὸν τῶν ὅλων Σωτῆρα Χριστὸν, ποιῶμεν ἃ λέγει· « Οὐ πᾶς γὰρ, φησὶν, ὁ λέγων μοι, Κύριε, Κύριε, εἰσελεύσεται εἰς τὴν βασιλείαν τῶν οὐρανῶν, ἀλλ᾽ ὁ ποιῶν τὸ θέλημα τοῦ Πατρός μου τοῦ ἐν τοῖς οὐρανοῖς. » Ὁποία γε μὴν ἡ ὄνησις ἐν τῷ βούλεσθαι τηρεῖν τὰ προστεταγμένα, τί δ᾽ ἂν γένοιτο βλάβος ἐν τῷ μὴ ὑποτάττεσθαι θέλειν, αὐτὸς ἐδίδαξεν ὁ Σωτὴρ εἰπών· Πᾶς ὁ ἐρχόμενος πρός με, ὅμοιός ἐστιν ἀνθρώ πῳ οἰκοδομοῦντι οἰκίαν, κ. τ. λ. Ὁ γὰρ εὐπειθὴς καὶ εὐάγωγος, ὁ φύλαξ τῆς ἀκριβείας, ὁ θερμὸς τῆς ἀκριβείας ἐραστής, οὐκ ἀκροατὴς νόμου γενόμενος μᾶλλον, ἀλλὰ ποιητὴς ἔργων, ἑδραιοτάτην ἕξει τὴν στάσιν, τὴν ἐν παντὶ πράγματι καλῷ τε καὶ ἀγαθῷ· ἔσται δὲ οἰκίᾳ παραπλήσιος ἰδρυμένῃ καλῶς, καὶ ἀκατάσειστον ἐχούσῃ τὸν θεμέλιον· ὥστε κᾶν χειμάρρου δίκην ἤτοι πλημμύρας ὕδατων προσβάλωσιν οἱ πειρασμοὶ, καὶ ἡ τῶν ἐν ἡμῖν παθῶν ἀγριότης, πείσεται τῶν ἀπευκτῶν οὐδέν. Ὁ δὲ μόνην ὑπέχων τὴν ἀκοὴν οἷς ἂνλέγοι Χριστὸς, ἀπόθετον δὲ εἰς νοῦν ἔχων οὐδὲν, οὔτε μὴν κατορθώσας τι τῶν κεκελευσμένων, ἔσται πάλιν οἰκίᾳ προσεοικὼς ἑτοιμοτάτῃ πρὸς πτῶσιν· κατενεχθήσεται γὰρ ἐφ᾽ ἃ μὴ θέμις, κατερεθιζούσης ἡδονῆς, καὶ εἰς τοὺς τῆς ἁμαρτίας ἐκφερούσης βόθρους. – Δεῖ γὰρ διὰ τῆς καθ' ἡμέραν ἀσκήσεως βεβαιοῦν ἑαυτοὺς τοῖς τοῦ Κυρίου παραγγέλμασιν, ἵνα μὴ καθάπερ βιαίων ὑδάτων προσβαλοῦσα ἡδονὴ, σαθρὰ τὰ ἐν ἡμῖν δόγματα διασκεδάσῃ· ἀλλ᾽ ἐνευδοκιμήσῃ τοῖς ἐναντίοις πράγμασιν, ἀκατάλυτος οὖσα ἡ ἀρετή· καὶ μὴ τῷ πτώματι περιφανεῖς, ἀλλὰ τῇ νίκῃ γενώμεθα. Περιφανὲς γὰρ καὶ τὸ πτῶμα τῶν μεγάλα δεδιδαγμένων, ὅταν μεγάλων ἀποπίπτωσιν. ᾿Αθλίους δὲ ποιεῖ τοὺς ἀνθρώπους ἡ περὶ τοὺς πόνους ὀλιγωρία, καὶ τὸ τῆς κρίσεως σαθρὸν καὶ ἀβέβαιον · οὗτοί εἰσιν οἱ τοῖς μωροῖς ὁμοιωθέντες, οἱ ἐπὶ τῆς ψάμμου τῆς κατὰ τὴν γνώμην ἀβεβαιότητος, τὸν θεμέλιον τῆς πνευματικῆς τιθέντες οἰκοδομῆς, ὃν ὀλίγαι ψεκάδες πειρασμῶν, καὶ βραχὺς χειμάῤῥους τῶν τοῦ πονηροῦ προσπαιγμάτων ὑφελκύσας, τὴν ὑποβάθραν διέλυσέ τε καὶ διεσκόρπισε, μηδὲ ὀλίγον ἐπισχόντα πρὸς τὴν βροχὴν καὶ τὰ πνεύματα.
Ti de me kaleite, Kyrie, Kyrie? Monę̄ mentoi prepei tę̄ pantōn epekeina kai anōtatō physei to tēs kyriotētos onoma te kai pragmata; kratei gar kai katexousiazei tōn holōn ; • Heis gar Kyrios, mia pistis, hen baptisma. » Kai authis; « Eiper eisi theoi polloi kai kyrioi polloi en te ouranǭ kai epi gēs, all᾽ hēmin eis Theos ho Patēr, ex hou ta panta; kai heis Kyrios Iēsous Christos, di' hou ta panta. » Monon oun eidotes ton physei te kai alēthōs Kyrion, ton symbasileuonta tǭ Theǭ kai Patri Theon Logon houtōs auton onomazomen; alla, • Ti dēta, phēsi, kaleite Kyrion, » ou poieite de ha legō? alēthes gar to di᾽ henos tōn hagiōn prophētōn eirēmenon; « Ei Patēr eimi egō, pou ēn hē doxa mou? Kai ei Kyrios eimi egō, pou estin ho phobos? Huios doxazei patera, kai doulos ton kyrion autou, legei Kyrios pantokratōr. » Episphales oun ara kai tēs eschatēs axion dikēs, to mē hypokeisthai thelein tǭ tōn holōn kratounti Christǭ. Katidę̄ d᾽ an tis ek pollōn men kai allōn, kak tōnde mentoi; ton men gar gnēsion oiketēn, exairetois timais stephanoumenon, ton de apeithē kai rhathymon, eis to skotos dramonta to exōteron. Hoi gar labontes ta talanta, kai diplasiasantes tǭ despotę̄ to dothen, epainois tetimēntai; ton ge mēn eis gēn katachōsanta to dothen hōs rathymon, sklērą kai aphyktǭ peribeblēke dikę̄. Kakeino de, oimai, tois eirēmenois prosepenechthēnai dei. En gar tǭ boulesthai tois tou Sōtēros hēmōn hypokeisthai logois, kai douleuein autǭ, to tēs eleu therias axiōma dia tōn autou palin neumatōn kataploutēsomen. Ephē goun tois pisteusasin eis auton; • Hean hymeis meinēte en tǭ logǭ tǭ emǭ, alēthōs mathētai mou este, kai gnōsesthe tēn alētheian; kai hē alētheia eleutheroi hymas. • Oukoun tēs eleutherias tēn dosin dia tēs hypakoēs kerdainomen; touto de estin hē hyp᾿ autǭ douleia; touto kai huious hēmas apotelei kai klēronomous Theou, kai synklēronomous autou tou Christou. Kai autos se palin pistōsetai legōn; • Pas ho poiōn hamartian, doulos estin tēs hamar tias ; ; ho doulos ou menei en tę̄ oikią eis ton aiōna, ho huios menei eis ton aiōna. ; Ean oun ho huios hymas eleutherōsę̄, ontōs eleutheroi este. ; Oukoun ei Despotēn onomazomen ton tōn holōn Sōtēra Christon, poiōmen ha legei; « Ou pas gar, phēsin, ho legōn moi, Kyrie, Kyrie, eiseleusetai eis tēn basileian tōn ouranōn, all᾽ ho poiōn to thelēma tou Patros mou tou en tois ouranois. » Hopoia ge mēn hē onēsis en tǭ boulesthai tērein ta prostetagmena, ti d᾽ an genoito blabos en tǭ mē hypotattesthai thelein, autos edidaxen ho Sōtēr eipōn; Pas ho erchomenos pros me, homoios estin anthrō pǭ oikodomounti oikian, k. t. l. Ho gar eupeithēs kai euagōgos, ho phylax tēs akribeias, ho thermos tēs akribeias erastēs, ouk akroatēs nomou genomenos mallon, alla poiētēs ergōn, hedraiotatēn hexei tēn stasin, tēn en panti pragmati kalǭ te kai agathǭ; estai de oikią paraplēsios idrymenę̄ kalōs, kai akataseiston echousę̄ ton themelion; hōste kan cheimarrou dikēn ētoi plēmmyras hydatōn prosbalōsin hoi peirasmoi, kai hē tōn en hēmin pathōn agriotēs, peisetai tōn apeuktōn ouden. Ho de monēn hypechōn tēn akoēn hois anlegoi Christos, apotheton de eis noun echōn ouden, oute mēn katorthōsas ti tōn kekeleusmenōn, estai palin oikią proseoikōs hetoimotatę̄ pros ptōsin; katenechthēsetai gar eph᾽ ha mē themis, katerethizousēs hēdonēs, kai eis tous tēs hamartias ekpherousēs bothrous. – Dei gar dia tēs kath' hēmeran askēseōs bebaioun heautous tois tou Kyriou parangelmasin, hina mē kathaper biaiōn hydatōn prosbalousa hēdonē, sathra ta en hēmin dogmata diaskedasę̄; all᾽ eneudokimēsę̄ tois enantiois pragmasin, akatalytos ousa hē aretē; kai mē tǭ ptōmati periphaneis, alla tę̄ nikę̄ genōmetha. Periphanes gar kai to ptōma tōn megala dedidagmenōn, hotan megalōn apopiptōsin. ᾿Athlious de poiei tous anthrōpous hē peri tous ponous oligōria, kai to tēs kriseōs sathron kai abebaion ; houtoi eisin hoi tois mōrois homoiōthentes, hoi epi tēs psammou tēs kata tēn gnōmēn abebaiotētos, ton themelion tēs pneumatikēs tithentes oikodomēs, hon oligai psekades peirasmōn, kai brachys cheimarrhous tōn tou ponērou prospaigmatōn hyphelkysas, tēn hypobathran dielyse te kai dieskorpise, mēde oligon epischonta pros tēn brochēn kai ta pneumata.
“Why do you call me Lord, Lord?” (6:46). The name and reality of lordship befit only the nature that is beyond all and highest; for it rules and has authority over all things: “For there is one Lord, one faith, one baptism.” And again: “For although there are many gods and many lords, in heaven and on earth, yet for us there is one God, the Father, from whom are all things, and one Lord Jesus Christ, through whom are all things.” Knowing, then, only the one who is Lord by nature and in truth, the God Word who reigns with God the Father, we so name him. “But why then,” he says, “do you call me Lord” and do not do what I say? For what was said through one of the holy prophets is true: “If I am a Father, where is my glory? And if I am a Lord, where is the fear of me? A son honours his father, and a servant his lord, says the Lord Almighty.” It is dangerous, then, and deserving of the utmost penalty, to be unwilling to submit to Christ who rules all things. One may see this from many other things, and from these too: the true servant crowned with exceptional honours, and the disobedient and lazy one running into the outer darkness. For those who received the talents and doubled what was given to them for their master were honoured with praise; but the one who buried what was given him in the earth, as lazy, he subjected to a harsh and inescapable penalty. And this too, I think, must be added to what has been said. By being willing to submit to our Saviour’s words and to serve him, we shall be enriched, again by his gift, with the dignity of freedom. He said, then, to those who believed in him: “If you abide in my word, you are truly my disciples, and you will know the truth, and the truth will make you free.” So we gain the gift of freedom through obedience; and this is servitude under him; this makes us sons and heirs of God and fellow heirs of Christ himself. And he himself will again confirm it for you, saying: “Everyone who commits sin is a slave of sin; the slave does not remain in the house for ever; the son remains for ever. So if the Son makes you free, you will be free indeed.” If, then, we name Christ the Saviour of all as Master, let us do what he says: “For not everyone,” he says, “who says to me, Lord, Lord, will enter the kingdom of heaven, but he who does the will of my Father who is in heaven.” What benefit there is in being willing to keep his commands, and what harm would come from refusing to submit, the Saviour himself taught, saying: “Everyone who comes to me … is like a man building a house,” and so on (6:47–48). For the one who is obedient and docile, the guardian of exactness, the ardent lover of exactness, being not a hearer of the law but rather a doer of works, will have a most firm standing in every fair and good thing, and will be like a house well founded and having an unshakeable foundation; so that even if temptations and the savagery of the passions in us assail him like a torrent or a flood of waters, he will suffer nothing to be dreaded. But the one who only lends his ear to what Christ says, storing nothing up in his mind nor accomplishing any of the commands, will in turn be like a house most ready to fall; for he will be carried down to what is unlawful, as pleasure provokes him and sweeps him into the pits of sin. — For we must confirm ourselves in the Lord’s precepts by daily exercise, so that pleasure, assailing us like violent waters, may not scatter the doctrines in us as rotten, but virtue, being indestructible, may win honour in adversity; and so that we may become conspicuous not by our fall but by our victory. For the fall of those who have been taught great things is conspicuous when they fall from great things. Neglect of toils, and rotten and unstable judgment, make men wretched. These are the ones likened to the foolish, who lay the foundation of the spiritual building on the sand of instability of mind, which a few drops of temptations and a small torrent of the evil one’s mockeries undermined, dissolving and scattering the base, since it held out not even a little against the rain and the winds.
Luke 6:46 (quotation, high confidence) · Eph 4:5 (quotation, high confidence) · 1 Cor 8:5 (quotation, high confidence) · 1 Cor 8:6 (quotation, high confidence) · Mal 1:6 (quotation, high confidence) · Matt 25:21 (allusion, high confidence) · Matt 25:30 (allusion, high confidence) · Matt 25:25 (allusion, high confidence) · John 8:31 (quotation, high confidence) · John 8:32 (quotation, high confidence) · Rom 8:17 (allusion, high confidence) · John 8:34 (quotation, high confidence) · John 8:35 (quotation, high confidence) · John 8:36 (quotation, high confidence) · Matt 7:21 (quotation, high confidence) · Luke 6:47 (quotation, high confidence) · Luke 6:48 (quotation, high confidence) · Rom 2:13 (allusion, medium confidence) · Jas 1:22 (allusion, medium confidence) · Luke 6:49 (allusion, high confidence) · Matt 7:26 (allusion, high confidence) · Matt 7:27 (allusion, high confidence)
Notes and citation
Summary: Lordship belongs to Christ alone as God, so to call him Lord without obeying him deserves punishment; obedience to his word brings freedom and sonship, and the obedient man is a house founded on rock that withstands temptation, the hearer only a house on sand.
- Three displaced lines of the scan (“the guardian of exactness …”, “on the sand of instability of mind”) are restored by logged corrections; the restoration of the first is probable, not certain.
Notes on the original text
- Digital text corrected (Latin letters from the parallel column; OCR letter slip; OCR slip; displaced OCR line removed here and restored below; displaced OCR line restored to its place; displaced OCR lines restored to their places (probable); stray letter): δι'ter, οὗ → δι' οὗ; οὐ ποιεῖτε δὲ & λέγω → οὐ ποιεῖτε δὲ ἃ λέγω; είμαι → οἶμαι; καὶ ἡ ὁ φύλαξ τῆς ἀκριβείας, ὁ θερμὸς τῆς ἀκριβείας ἐραστής· ἀλήθεια ἐλευθεροῖ → καὶ ἡ ἀλήθεια ἐλευθεροῖ; Οὐκοῦν ε! Δεσπότην → Οὐκοῦν εἰ Δεσπότην; κ. τ. λ. ψάμμου τῆς κατὰ τὴν γνώμην ἀβεβαιότητος, τὸν θεὉ γὰρ εὐπειθὴς καὶ εὐάγωγος, → κ. τ. λ. Ὁ γὰρ εὐπειθὴς καὶ εὐάγωγος, ὁ φύλαξ τῆς ἀκριβείας, ὁ θερμὸς τῆς ἀκριβείας ἐραστής,; κατΟ ορθώσας → κατορθώσας; οἱ ἐπὶ τῆς μέλιον τῆς πνευματικῆς → οἱ ἐπὶ τῆς ψάμμου τῆς κατὰ τὴν γνώμην ἀβεβαιότητος, τὸν θεμέλιον τῆς πνευματικῆς.
Topics: Christology, Ethics
Cite (SBL): Cyril of Alexandria, Comm. Luke 6.46 (PG 72 72:605; trans. Sophia Scriptura, https://sophiascriptura.com/p/cyril-alexandria-commentarius-lucam/6-46). (abbreviation not yet checked)
Permanent link: https://sophiascriptura.com/p/cyril-alexandria-commentarius-lucam/6-46
BibTeX · RIS · CSL-JSON (whole work; this passage's key: sophiascriptura-cyril-alexandria-commentarius-lucam-6-46) · Report an error
Translation: Translated by Claude (Opus) from the Greek catena fragments as printed in Migne PG 72 (Bavarian State Library OCR); each fragment's verse identified from the Greek; no public-domain or FOTC English of this Greek exists, so each batch was re-read against the Greek.
Commentary 7, chapter 9
7.9.1PG 72 72:607
Οὐδὲ ἐν τῷ Ἰσραὴλ τοσαύτην πίστιν εὔρεν.
Oude en tǭ Israēl tosautēn pistin euren.
“Not even in Israel have I found such faith” (7:9).
Luke 7:9 (quotation, high confidence)
Notes and citation
Summary: The lemma of Luke 7:9: Christ’s praise of the centurion’s faith.
- The staged reference is approximate: this lemma is Luke 7:9; the next fragment comments on it.
Cite (SBL): Cyril of Alexandria, Comm. Luke 7.9.1 (PG 72 72:607; trans. Sophia Scriptura, https://sophiascriptura.com/p/cyril-alexandria-commentarius-lucam/7-9-1). (abbreviation not yet checked)
Permanent link: https://sophiascriptura.com/p/cyril-alexandria-commentarius-lucam/7-9-1
BibTeX · RIS · CSL-JSON (whole work; this passage's key: sophiascriptura-cyril-alexandria-commentarius-lucam-7-9-1) · Report an error
Translation: Translated by Claude (Opus) from the Greek catena fragments as printed in Migne PG 72 (Bavarian State Library OCR); each fragment's verse identified from the Greek; no public-domain or FOTC English of this Greek exists, so each batch was re-read against the Greek.
7.9.2PG 72 72:607
Ὁσίᾳ δὴ οὖν ψήφῳ Θεοῦ τῆς μὲν πρὸς αὐτὸν οἰκειότητος ἀπώλισθεν ὁ Ἰσραήλ· ἀντεισκέκληται δὲ καὶ προσελήφθη τὰ ἔθνη, ἑτοιμοτέραν ἔχοντα τὴν καρδίαν εἰς τὸ πιστεύειν εἰς αὐτόν. Καὶ πιστώσεται πάλιν ἡμᾶς τοῦτο λέγων ὁ θεσπέσιος Μελῳδὸς περὶ αὐτῶν· ποτὲ μέν· · ὅτι Τὴν ἑτοιμασίαν τῆς καρδίας αὐτῶν, προσέσχε τὸ οὖς σου, ποτὲ δὲ · · Ἐπληθύνθησαν αἱ ἀσθένειαι αὐτῶν, μετά ταῦτα ἐτάχυναν.» Εἰ γὰρ καὶ πολλαῖς ἁμαρτίαις ἦσαν βεβαρημένοι, ἀλλ᾿ ὅμως ἐτάχυναν πρὸς παραδοχὴν τῶν Χριστοῦ παιδευμάτων. Περὶ δέ γε τοῦ Ἰσραὴλ προφητικός φησι λόγος· « ᾿Απώσεται αὐτοὺς ὁ Θεὸς ὅτι οὐκ εἰσήκουσαν αὐτοῦ, καὶ ἔσονται πλανῆται ἐν τοῖς ἔθνεσιν.
Hosią dē oun psēphǭ Theou tēs men pros auton oikeiotētos apōlisthen ho Israēl; anteiskeklētai de kai proselēphthē ta ethnē, hetoimoteran echonta tēn kardian eis to pisteuein eis auton. Kai pistōsetai palin hēmas touto legōn ho thespesios Melǭdos peri autōn; pote men; ; hoti Tēn hetoimasian tēs kardias autōn, prosesche to ous sou, pote de ; ; Eplēthynthēsan hai astheneiai autōn, meta tauta etachynan.» Ei gar kai pollais hamartiais ēsan bebarēmenoi, all᾿ homōs etachynan pros paradochēn tōn Christou paideumatōn. Peri de ge tou Israēl prophētikos phēsi logos; « ᾿Apōsetai autous ho Theos hoti ouk eisēkousan autou, kai esontai planētai en tois ethnesin.
By a holy decree of God, then, Israel has slipped from kinship with him, and the nations have been called in its place and taken up, since they have a heart more ready to believe in him. The divine Singer will again confirm this for us, saying of them at one time, “Your ear has given heed to the readiness of their heart,” and at another, “Their weaknesses were multiplied; afterwards they made haste.” For even if they were weighed down by many sins, nevertheless they made haste to receive Christ’s teachings. But of Israel the prophetic word says: “God will reject them because they did not listen to him, and they shall be wanderers among the nations.”
Luke 7:9 (allusion, high confidence) · Ps 10:17 (9:38 LXX) (quotation, high confidence) · Ps 16:4 (15:4 LXX) (quotation, high confidence) · Hos 9:17 (quotation, high confidence)
Notes and citation
Summary: The centurion’s faith shows that the nations, readier to believe, have been called in place of unbelieving Israel, as the Psalms and Hosea foretold.
- The Psalms are quoted in the Septuagint form; the polemic is Cyril’s and is translated as written.
Cite (SBL): Cyril of Alexandria, Comm. Luke 7.9.2 (PG 72 72:607; trans. Sophia Scriptura, https://sophiascriptura.com/p/cyril-alexandria-commentarius-lucam/7-9-2). (abbreviation not yet checked)
Permanent link: https://sophiascriptura.com/p/cyril-alexandria-commentarius-lucam/7-9-2
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Translation: Translated by Claude (Opus) from the Greek catena fragments as printed in Migne PG 72 (Bavarian State Library OCR); each fragment's verse identified from the Greek; no public-domain or FOTC English of this Greek exists, so each batch was re-read against the Greek.