Commentary on Luke (Greek fragments) 9.4–9.48 (Commentary on Luke (Greek fragments))

Cyril of Alexandria

Commentary on Luke (Greek fragments) 9.4–9.48

Cyril of Alexandria · Commentary on Luke (Greek fragments) · ca. 412-444 · Alexandria · 13 passages

Greek text: PG 72.English: Claude (claude-opus-5-5), public domain (CC0).

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Commentary 9

9.4PG 72 72:641

Καὶ εἰς ἣν οἰκίαν εἰσέλθητε, κ. τ. λ. ὁ παρὰ τῶν μυσταγωγουμένων καρπός · ἐκεῖνοι παρ' ὑμῶν τὰ πνευματικὰ λαμβάνοντες, τῶν σωματικῶν ποιήσονται πρόνοιαν. Ἐν οἰκίᾳ δὲ μιᾷ μένειν τε αὐτοὺς προστέταχε καὶ [μή] ἀπ᾿ αὐτῆς ἐξέρχεσθαι. ὥστε μήτε τὸν δεχόμενον λυπεῖν, μήτε αὐτοὺς δόξαν λαβεῖν γαστριμαργίας καὶ εὐκολίας. Ἔδει γὰρ μήτε τοὺς ἅπαξ λαβόντας ἀποστερεῖσθαι τῆς δωρεᾶς, μήτε μὴν αὐτοὺς τοὺς ἁγίους ἀποστόλους ἐγκοπήν τινα δοῦναι ταῖς εἰς τὸ θεῖον κήρυγμα σπουδαῖς τε καὶ προθυμίαις, ἑλκομένους παρὰ πολλῶν, οὐχ ἵνα τι τῶν ἀναγκαίων ἔσθ᾽ ὅτε μανθάνωσιν, ἀλλ᾽ ἴνα τράπεζαν αὐτοῖς παραθεῖεν ἀβρὰν, καὶ πέρα τῆς χρείας. Ὅτι δὲ οὐκ ἄμισθον τὸ τιμᾷν ἁγίους, ἐκ τῶν τοῦ Σωτῆρος εἰσόμεθα λόγων. Ἔφη γὰρ πρὸς τοὺς μαθητάς· « Ὁ δεχόμενος ὑμᾶς, ἐμὲ δέχεται καὶ τὸν ἀποστείλαντά με. » Οἰκονομικῶς, καὶ εἰς ἴδιον πρόσωπον τὰς εἰς τοὺς ἁγίους ἀναφέρει τιμὰς, ἵνα πανταχόθεν αὐτοῖς ὑπάρχῃ τὸ ἀσφαλές. Καὶ εἴπερ ἐστὶν ἐν παντὶ καλῷ καὶ ἐν ἐλπίσι λαμπραῖς ὁ δεχόμενος αὐτοὺς, πῶς οὐ πάντη τε καὶ πάντως, καὶ ἔμπαλιν, ἀληθές; ᾿Αθλιότητος γὰρ τῆς ἐσχάτης ἐπίμεστος ἂν γένοιτό τις, τὸ χρῆναι τιμᾶν τοὺς ἁγίους, οὐδενὸς ἀξιώσας λόγου. Διὰ τοῦτό φησιν · « Καὶ ὅσοι ἐὰν μὴ δέξωνται ὑμᾶς, ἐξερχόμενοι ἀπὸ τῆς πόλεως ἐκείνης, καὶ τὸν κονιορτὸν τῶν ποδῶν ἐκτινάξατε ἐπ᾿ αὐτούς. • Δεῖ γὰρ παρὰ τῶν μὴ δεξαμένων αὐτοὺς, μήτε μὴν ἀνασχομένων τῶν ἱερῶν κηρυγμάτων, μηδὲν τὸ παράπαν ἐθελῆσαι λαβεῖν. ᾿Απίθανον γὰρ κομιδή τοὺς ἀτιμάζοντας τὸ σωτήριον κήρυγμα καὶ τὸν οἰκοδεσπότην, περὶ τοὺς οἰκέτας ὁρᾶσθαι χρηστοὺς, ἢ τὰς παρ' αὐτῶν εὐλογίας ζητεῖν Οἱ δὲ ὄχλοι γνόντες, ἠκολούθησαν αὐτῷ. Οἱ μὲν δαιμονίων ζητοῦντες ἀπαλλαγὴν, οἱ δὲ καὶ ἀῤῥωστημάτων ἀπόθεσιν ἦσαν, οἱ καὶ τῆς παρ' αὐτοῦ μυσταγωγίας γλιχόμενοι, προσεδρεύοντές τε καὶ μάλα εὐτόνως.

Kai eis hēn oikian eiselthēte, k. t. l. ho para tōn mystagōgoumenōn karpos ; ekeinoi par' hymōn ta pneumatika lambanontes, tōn sōmatikōn poiēsontai pronoian. En oikią de mią menein te autous prostetache kai [mē] ap᾿ autēs exerchesthai. hōste mēte ton dechomenon lypein, mēte autous doxan labein gastrimargias kai eukolias. Edei gar mēte tous hapax labontas apostereisthai tēs dōreas, mēte mēn autous tous hagious apostolous enkopēn tina dounai tais eis to theion kērygma spoudais te kai prothymiais, helkomenous para pollōn, ouch hina ti tōn anankaiōn esth᾽ hote manthanōsin, all᾽ ina trapezan autois paratheien abran, kai pera tēs chreias. Hoti de ouk amisthon to timąn hagious, ek tōn tou Sōtēros eisometha logōn. Ephē gar pros tous mathētas; « Ho dechomenos hymas, eme dechetai kai ton aposteilanta me. » Oikonomikōs, kai eis idion prosōpon tas eis tous hagious anapherei timas, hina pantachothen autois hyparchę̄ to asphales. Kai eiper estin en panti kalǭ kai en elpisi lamprais ho dechomenos autous, pōs ou pantē te kai pantōs, kai empalin, alēthes? ᾿Athliotētos gar tēs eschatēs epimestos an genoito tis, to chrēnai timan tous hagious, oudenos axiōsas logou. Dia touto phēsin ; « Kai hosoi ean mē dexōntai hymas, exerchomenoi apo tēs poleōs ekeinēs, kai ton koniorton tōn podōn ektinaxate ep᾿ autous. • Dei gar para tōn mē dexamenōn autous, mēte mēn anaschomenōn tōn hierōn kērygmatōn, mēden to parapan ethelēsai labein. ᾿Apithanon gar komidē tous atimazontas to sōtērion kērygma kai ton oikodespotēn, peri tous oiketas horasthai chrēstous, ē tas par' autōn eulogias zētein Hoi de ochloi gnontes, ēkolouthēsan autǭ. Hoi men daimoniōn zētountes apallagēn, hoi de kai arrhōstēmatōn apothesin ēsan, hoi kai tēs par' autou mystagōgias glichomenoi, prosedreuontes te kai mala eutonōs.

“And whatever house you enter,” and so on (9:4). … the fruit from those being taught: they, receiving spiritual things from you, will take care of your bodily needs. And he commanded them to stay in one house and not to go out from it, so as neither to grieve the one who received them nor to get a reputation for gluttony and fickleness. For those who had once received them were not to be deprived of the gift, nor were the holy apostles themselves to put any hindrance in the way of their zeal and eagerness for the divine proclamation by being drawn about by many—not so that they might sometimes learn something necessary, but so that they might set before them a delicate table beyond need. That honouring saints is not without reward we shall know from the Saviour’s words. For he said to the disciples: “He who receives you receives me, and the one who sent me.” By the economy he refers to his own person the honours paid to the saints, so that they might have safety on every side. And if the one who receives them is in every good thing and in bright hopes, how is the reverse not altogether true? For one would be full of the utmost wretchedness who took no account at all of the duty of honouring the saints. Therefore he says: “And as for those who do not receive you, when you leave that city shake off the dust from your feet against them.” For they must be unwilling to take anything at all from those who did not receive them nor bear with the sacred proclamations. For it is quite implausible that those who dishonour the saving proclamation and the master of the house should be seen kind to his servants, or that their blessings should be sought. “And the crowds, knowing it, followed him” (9:11). Some sought release from demons, others were there for the putting off of sicknesses, and others longed for his teaching of the mysteries, attending him very earnestly.

Luke 9:4 (quotation, high confidence) · 1 Cor 9:11 (allusion, high confidence) · Luke 10:7 (allusion, high confidence) · Matt 10:40 (quotation, high confidence) · Luke 9:5 (quotation, high confidence) · Luke 9:11 (quotation, high confidence)

Notes and citation

Summary: The apostles were to stay in one house, supported by those they taught, avoiding greed and restlessness; honour paid to them is paid to Christ, and from those who reject them they should accept nothing.

A word is lost at the beginning of the comment. “Not” (μή) stands in square brackets in the edition and is translated, as the sense requires.

Notes on the original text

Digital text corrected (Latin O for Greek Ο; word split by stray marks): ἐπί: « Ει μεστος → ἐπίμεστος; Oἱ μὲν δαιμονίων → Οἱ μὲν δαιμονίων.

Topics: Church office

Cite (SBL): Cyril of Alexandria, Comm. Luke 9.4 (PG 72 72:641; trans. Sophia Scriptura, https://sophiascriptura.com/p/cyril-alexandria-commentarius-lucam/9-4). (abbreviation not yet checked)

Permanent link: https://sophiascriptura.com/p/cyril-alexandria-commentarius-lucam/9-4

BibTeX · RIS · CSL-JSON (whole work; this passage's key: sophiascriptura-cyril-alexandria-commentarius-lucam-9-4) · 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.

9.12PG 72 72:643

Ἡ δὲ ἡμέρα ἤρξατο κλίνειν, κ. τ. λ. Κλινούσης τῆς ἡμέρας, καὶ ὅσον οὐδέπω προσδοκωμένης ἔσεσθαι τῆς ἑσπέρας, προενόουν τῶν ὄχλων οἱ μαθηταὶ, καὶ δὴ καὶ προσήεσαν, τὰς ὑπὲρ αὐτῶν παρακλήσεις προσάγοντες. Καὶ τί, τὸ ᾿Απόλυσον ἐστιν, ἐξετάσωμεν ἀκριβῶς· οἱ μὲν ὡς ἔφην τῶν ἑπομένων αὐτῷ, πονηρῶν πνευμάτων συνεχόντων αὐτοὺς, ἀπαλλάττεσθαι παρεκά· λουν· οἱ δὲ καὶ ἑτέρων ἀῤῥωστημάτων ἐζήτουν ἔκθεσιν. Ὡς οὖν εἰδότες μαθηταὶ ὅτι κατανεύσας μόνον, ἀποπεραίνει τοῖς κάμνουσι τὸ ποθούμενον, τὸ ᾿Απόλυσον αὐτοὺς, φασί· καὶ οὐκ αὐτοὶ μᾶλλον ἀκηδιῶντες ὡς παρακμάσαντὸς τοῦ καιροῦ, ἀλλὰ τῆς εἰς τοὺς ὄχλους ἀγάπης ἐχόμενοι, καὶ οἷον μελετῶντες ἤδη τὴν ποιμενικὴν ἐπιστήμην, καὶ τοῦ κήδεσθαι λαῶν ἀρχόμενοι. Πλὴν ὅρα τὴν ἀπαράβλητον ήμε· ρότητα τοῦ παρακαλουμένου. Οὐ γὰρ μόνον ἐκεῖνα δίδωσιν, ἅπερ ἂν αἰτῶσιν ὑπάρξαι παρ᾿ αὐτοῦ τοῖς ἀκολουθοῦσιν αὐτῷ, ἀλλὰ γὰρ προστίθησιν αὐτοῖς τὰ ἐκ τῆς φιλοτίμου δεξιᾶς, τοὺς ἀγαπῶντας αὐτὸν διὰ τρόπου παντὸς ἀνακτώμενος καὶ τρέφων εἰς εὐανδρίαν δηλονότι πνευματικήν· ἐκέλευε γὰρ καὶ διανέμειν αὐτοῖς τροφάς. ᾿Αλλ' ἦν ἄπορον τὸ χρῆμα τοῖς μαθηταῖς· ἐπεκομίζοντο γὰρ οὐδὲν, πλὴν ἄρτων πέντε καὶ ἰχθύων δύο· καὶ ἀπήγγελλον τοῦτο προσ ιόντες αὐτῷ. – ἵνα δὲ καὶ ἔτι μεῖζον εἰς ὕψος τὸ θαῦμα τρέχῃ, καὶ Θεὸς ὧν φύσει, διὰ τρόπου παντὸς ἐπιγινώσκηται, πολυπλασιάζει τὸ βραχύ· βλέπει τε εἰς οὐρανὸν, οἷον τὴν ἄνωθεν εὐλογίαν αἰτῶν. "Εδρα δὲ καὶ τοῦτο δι' ἡμᾶς, οἰκονομικῶς· ἔστι μὲν γὰρ αὐτὸς ὁ πάντα πληρῶν, ἡ ἄνωθεν καὶ παρὰ Πατρὸς εὐδοκία. Ἵνα δὲ μάθωμεν ὅτι τραπέζης ἀρχόμενοι, καὶ μέλλοντες ἄρτον διακλᾶν, Θεῷ προσάγειν ὀφείλομεν, ὑπτίαις ὥσπερ ἐνθέντες χερσί, καὶ τὴν ἄνωθεν εὐλογίαν ἐπ᾿ αὐτὸν καταφέρειν, ἀρχὴ καὶ τύπος καὶ ὁδὸς τοῦ πράγματος γέγονεν ἡμῖν οἰκονομικῶς.-Εἶτα ὅποι ποτὲ προἐβη τὸ θαῦμα; Κατεκορέσθη πληθὺς ἀνδρῶν οὐκ ὀλίγων, εἰς πέντε γὰρ ἐξετείνετο χιλιάδας, χωρὶς γυναικῶν καὶ παιδίων. Τοῦτο γὰρ ἕτερός τις τῶν ἁγίων εὐαγγελιστῶν τοῖς ἑαυτοῦ προσεπήνεγκε λόγοις. Καὶ οὐ μέχρι τούτου τὸ παράδοξον· ἀλλὰ γὰρ καὶ κόφινοι συνελέγησαν κλασμάτων δώδεκα. Καὶ τί τὸ ἐντεῦθεν; Πληροφορία σαφὴς, ὅτι τῆς φιλοξενίας τὸ χρῆμα, πλουσίαν ἔχει παρὰ Θεοῦ τὴν ἀντέκτισιν. Ἔξεστι δὲ καὶ ἰδεῖν τοῖς ἀρχαιοτέροις θαύμασι τὰ νέα συμβαίνοντα, καὶ μιᾶς ὄντα καὶ τῆς αὐτῆς δυνάμεως ἐνεργήματα. Ἔβρεξεν ἐν ἐρήμῳ τὸ μάννα τοῖς ἐξ Ἰσραὴλ· « ῎Αρτον οὐρανοῦ ἔδωκεν αὐτοῖς· ἄρτον ἀγγέλων ἔφαγεν ἄνθρωπος, » κατὰ τὸ ἐν Ψαλμοῖς ὑμνούμενον. Ἀλλ᾿ ἰδοὺ πάλιν ἐν ἐρήμῳ τοῖς ἐν ἐνδείᾳ τροφῆς κεχορήγηκεν ἀφθόνως, οἷον ἐξ οὐρανοῦ καθιεὶς αὐτήν. Τὸ γὰρ πολυπλασιάσαι τὸ βραχὺ, καὶ οἷον ἐκ τοῦ μηδενὸς τὴν οὕτω πολλὴν ἀποθρέψαι πληθὺν, οὐκ ἀπεοικὸς ἂν εἴη τῷ πρώτῳ σημείῳ.

Hē de hēmera ērxato klinein, k. t. l. Klinousēs tēs hēmeras, kai hoson oudepō prosdokōmenēs esesthai tēs hesperas, proenooun tōn ochlōn hoi mathētai, kai dē kai prosēesan, tas hyper autōn paraklēseis prosagontes. Kai ti, to ᾿Apolyson estin, exetasōmen akribōs; hoi men hōs ephēn tōn hepomenōn autǭ, ponērōn pneumatōn synechontōn autous, apallattesthai pareka; loun; hoi de kai heterōn arrhōstēmatōn ezētoun ekthesin. Hōs oun eidotes mathētai hoti kataneusas monon, apoperainei tois kamnousi to pothoumenon, to ᾿Apolyson autous, phasi; kai ouk autoi mallon akēdiōntes hōs parakmasantos tou kairou, alla tēs eis tous ochlous agapēs echomenoi, kai hoion meletōntes ēdē tēn poimenikēn epistēmēn, kai tou kēdesthai laōn archomenoi. Plēn hora tēn aparablēton ēme; rotēta tou parakaloumenou. Ou gar monon ekeina didōsin, haper an aitōsin hyparxai par᾿ autou tois akolouthousin autǭ, alla gar prostithēsin autois ta ek tēs philotimou dexias, tous agapōntas auton dia tropou pantos anaktōmenos kai trephōn eis euandrian dēlonoti pneumatikēn; ekeleue gar kai dianemein autois trophas. ᾿All' ēn aporon to chrēma tois mathētais; epekomizonto gar ouden, plēn artōn pente kai ichthyōn dyo; kai apēngellon touto pros iontes autǭ. – hina de kai eti meizon eis hypsos to thauma trechę̄, kai Theos hōn physei, dia tropou pantos epiginōskētai, polyplasiazei to brachy; blepei te eis ouranon, hoion tēn anōthen eulogian aitōn. "Edra de kai touto di' hēmas, oikonomikōs; esti men gar autos ho panta plērōn, hē anōthen kai para Patros eudokia. Hina de mathōmen hoti trapezēs archomenoi, kai mellontes arton diaklan, Theǭ prosagein opheilomen, hyptiais hōsper enthentes chersi, kai tēn anōthen eulogian ep᾿ auton katapherein, archē kai typos kai hodos tou pragmatos gegonen hēmin oikonomikōs.-Eita hopoi pote proebē to thauma? Katekoresthē plēthys andrōn ouk oligōn, eis pente gar exeteineto chiliadas, chōris gynaikōn kai paidiōn. Touto gar heteros tis tōn hagiōn euangelistōn tois heautou prosepēnenke logois. Kai ou mechri toutou to paradoxon; alla gar kai kophinoi synelegēsan klasmatōn dōdeka. Kai ti to enteuthen? Plērophoria saphēs, hoti tēs philoxenias to chrēma, plousian echei para Theou tēn antektisin. Exesti de kai idein tois archaioterois thaumasi ta nea symbainonta, kai mias onta kai tēs autēs dynameōs energēmata. Ebrexen en erēmǭ to manna tois ex Israēl; « ᾿Arton ouranou edōken autois; arton angelōn ephagen anthrōpos, » kata to en Psalmois hymnoumenon. All᾿ idou palin en erēmǭ tois en endeią trophēs kechorēgēken aphthonōs, hoion ex ouranou kathieis autēn. To gar polyplasiasai to brachy, kai hoion ek tou mēdenos tēn houtō pollēn apothrepsai plēthyn, ouk apeoikos an eiē tǭ prōtǭ sēmeiǭ.

“The day began to decline,” and so on (9:12). As the day declined and evening was expected any moment, the disciples took thought for the crowds and came, bringing their entreaties for them. And let us examine carefully what “Send them away” means. Of those following him, as I said, some begged to be freed from the evil spirits that held them fast, and others sought the removal of other sicknesses. So the disciples, knowing that by a mere nod he accomplishes for the sufferers what they long for, say “Send them away”—not because they were weary themselves, as though the time had passed its prime, but holding fast to love for the crowds, and as it were already practising the shepherd’s science and beginning to care for peoples. But see the incomparable gentleness of the one entreated. For he not only gives what those who follow him ask to receive from him, but adds also gifts from his generous right hand, refreshing in every way those who love him and nourishing them, clearly, to spiritual vigour; for he commanded that food be distributed to them. But the thing was impossible for the disciples; for they carried nothing but five loaves and two fish; and they came and told him so. — So that the wonder might run still higher and he be recognized in every way as God by nature, he multiplies the little; and he looks up to heaven, as though asking the blessing from above. He did this too for our sake, by the economy; for he himself is the one who fills all things, the good pleasure from above and from the Father. But so that we might learn that when we begin a meal and are about to break bread we ought to bring it to God, placing it as it were in upturned hands, and to draw down the blessing from above upon it, he became for us, by the economy, the beginning, type and way of the practice. — Then how far did the wonder go? A multitude of no few men was filled—for it extended to five thousand, apart from women and children; for another of the holy evangelists added this to his account. And the wonder did not stop there: twelve baskets of fragments were also gathered. And what follows from this? Clear assurance that hospitality has a rich recompense from God. One can also see the new wonders matching the older ones, the works of one and the same power. He rained the manna in the wilderness on those of Israel: “He gave them the bread of heaven; man ate the bread of angels,” as is sung in the Psalms. But see, again in the wilderness he supplied food abundantly to those in want of it, as though sending it down from heaven. For to multiply the little, and as it were from nothing to feed so great a multitude, would not be unlike the first sign.

Luke 9:12 (quotation, high confidence) · Luke 9:13 (allusion, high confidence) · Luke 9:16 (allusion, high confidence) · Luke 9:14 (allusion, high confidence) · Matt 14:21 (allusion, high confidence) · Luke 9:17 (allusion, high confidence) · Exod 16:4 (allusion, high confidence) · Ps 78:24 (77:24 LXX) (quotation, high confidence) · Ps 78:25 (77:25 LXX) (quotation, high confidence)

Notes and citation

Summary: The disciples, already learning to care for the people, asked Christ to dismiss the crowds; he multiplied five loaves and two fish, looking to heaven to teach us to bless our food, and the miracle matches the manna as the work of the same divine power.

“Another of the holy evangelists” is Matthew (Matt 14:21).

Notes on the original text

Digital text corrected (OCR letter slip): ἅπερ ἂν αὐτῶσιν → ἅπερ ἂν αἰτῶσιν.

Topics: Prayer

Cite (SBL): Cyril of Alexandria, Comm. Luke 9.12 (PG 72 72:643; trans. Sophia Scriptura, https://sophiascriptura.com/p/cyril-alexandria-commentarius-lucam/9-12). (abbreviation not yet checked)

Permanent link: https://sophiascriptura.com/p/cyril-alexandria-commentarius-lucam/9-12

BibTeX · RIS · CSL-JSON (whole work; this passage's key: sophiascriptura-cyril-alexandria-commentarius-lucam-9-12) · 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.

9.18PG 72 72:645

Επηρώτησεν αὐτοὺς λέγων· Τίνα με λέγουσιν οἱ ὄχλοι εἶναι; Πρῶτον ἐκεῖνο καὶ πρό γε τῶν ἄλλων ἄξιον ἰδεῖν, τί τὸ κεκληκὸς τὸν Κύριον ἡμῶν Ἰησοῦν Χριστὸν ἐπὶ τοῦτο δραμεῖν, καὶ προτεῖναι τοῖς ἁγίοις ἀποστόλοις τὴν πεῦσιν, ἤγουν τὴν ἐρώτησιν. Οὐδὲν γὰρ ἔξω τοῦ καιροῦ καὶ τοῦ καθήκοντος λόγου, καὶ λαλεῖ καὶ ἐργάζεται. Τί οὖν ἆρα φαμέν; Ἔθρεψεν ἐν ἐρήμῳ τοὺς ὄχλους οὐκ εὐαριθμήτους ὄντας ἄρτοις πέντε, συνδιαθρύψας ἰχθύδια δύο· πεπλεόνακε δὲ οὕτως τὰ ἐκ μηδενὸς, ὥστε καὶ κλασμάτων ληφθῆναι κοφίνους δώδεκα. Κατεπλήττοντο τοίνυν ὁμοῦ τοῖς ὄχλοις οἱ μακάριοι μαθηταὶ καὶ Θεὸν ὄντα καὶ Θεοῦ Υἱὸν κατὰ ἀλήθειαν, δι' αὐτῶν τεθέανται τῶν κατωρθωμένων. Εἶτα τῶν ὄχλων ἀποφοιτήσας, καὶ γεγονὼς καταμόνας, εἰς προσευχὰς συνετείνετο, τύπον ἡμῶν ἑαυτὸν καὶ κατὰ τοῦτο τιθεὶς, μᾶλλον δὲ διδασκαλικῶν μαθημάτων εὐτεχνίαν διδάσκων τοὺς μαθητάς. Δεῖ γὰρ, οἶμαι, τοὺς λαῶν προεστηκότας, καὶ καθηγεῖσθαι λαχόντας τῶν αὐτοῦ θρεμμάτων, ἐν πράγμασιν ἀναγκαίοις εἶναι διὰ παντὸς, κἀκεῖνα δρῶντας ὁρᾶσθαι, τὰ ἐφ᾽ οἷς ἤδηται Θεός. Καὶ τοῦτο εἰδὼς ὁ θεσπέσιος Παῦλος· « ᾿Αδιαλείπτως προσεύχεσθε, φησίν. Οὐκοῦν ὁ μὲν τῶν ὅλων Σωτὴρ καὶ Κύριος, τύπον ἑαυτὸν, ὡς ἔφην, πολιτείας άγιοπρεποῦς ἐποιεῖτο τοῖς μαθηταῖς, καταμόνας προσευχόμενος μετὰ μόνων αὐτῶν. ᾿Αλλ' ἦν εἰκὸς θορυβεῖν τὸ πρᾶγμα τοὺς μαθητάς· ἑώρων γὰρ ἀνθρωπίνως εὐχόμενον, ὃν χθὲς τεθέανται θαυματουργοῦντα θεοπρεπῶς· οὐδὲν οὖν ἄρα τὸ ἀπεικὸς, ἐκβαλὼν αὐτὸν καὶ ἀδόκιμον ἀποφήνας, μετασοβήσῃ ἐκεῖνό που τάχα πρὸς ἑαυτοὺς εἰπεῖν, τίνα τοῦτον εἶναι νομίσομεν; ἆρα Θεὸν, ἢ ἄνθρωπον, καὶ ὡς ἕνα τῶν καθ' ἡμᾶς ἤγουν τῶν ἁγίων προφητῶν; Θαυ ματουργεῖ μὲν γὰρ, ὡς Θεὸς, ἔστι δὲ ἀνάρμοστον αὐτῷ κατὰ φύσιν Θεῷ τὸ προσεύχεσθαι. Τίνος γὰρ ὅλως δεῖται Θεός; Ἵνα τοίνυν τὸν τῶν τοιούτων ἐννοιῶν ἀποσοβήσῃ θόρυβον, ποιεῖται τὴν πεῦσιν· οὐδὲν μὲν ἡγνοηκὼς τῶν περὶ αὐτοῦ θρυλλουμένων παρά γε τοῖς ἔξω· ἀποφέρων δὲ μᾶλλον τῆς τῶν πολλῶν ὑπονοίας, καὶ ὀρθὴν αὐτοῖς τὴν πίστιν ἐμφυτεῦσαι θέλων. « Τίνα δὴ οὖν, φησὶν, οἱ ὄχλοι με λέγουσιν εἶναι; › - Ὁρᾶς τὸ τῆς πεύσεως εὐτεχνές; Οὐκ εὐθὺς εἶπεν· · Ὑμεῖς τίνα με λέγετε εἶναι;» ᾿Αποφέρει δὲ μᾶλλον, ἐπὶ τὸν τῶν ἔξω θρύλλον· ἔν᾿ λοιπὸν εἰς δόξαν ἀληθινὴν, ὃ δὴ καὶ πέπρακται. Είπόντων γὰρ τῶν μαθητῶν τὴν τοῦ ὄχλου δόξαν, ἔφη αὐτοῖς· « Ὑμεῖς δὲ τίνα με λέγετε εἶναι; "Ω πῶς ἐξαίρετον τὸ, ὑμεῖς ! Εξω τίθησιν αὐτοὺς τῶν ἄλλων, ἵνα καὶ τὰς ἐκείνων φύγωσιν ὑπονοίας, καὶ μὴ μικρὰν ἔχωσι περὶ αὐτοῦ τὴν δόξαν. Ὑμεῖς, φησὶν οἱ ἐξειλεγμένοι, οἱ ψήφῳ τῇ παρ᾿ ἐμοῦ κεκλημένοι πρὸς ἀποστολὴν, οἱ τῶν ἐμῶν τερατουργημάτων μάρτυρες, « τίνα με εἶναί φατε;» Προπηδᾷ δὲ πάλιν τῶν ἄλλων ὁ Πέτρος, καὶ παντὸς τοῦ χοροῦ γίνεται στόμα, καὶ τὰς φιλοθέους ἐρεύγεται φωνάς· ἀκριβῆ δὲ τῆς εἰς αὐτὸν πίστεως όμολογίαν ἐκφέρει, λέγων, Τὸν Χριστὸν τοῦ Θεοῦ. Ασφαλὴς ὁ μαθητής· οὐ γάρ τοι φησὶν ἁπλῶς Χριστὸν αὐτὸν εἶναι, τοῦ Θεοῦ τὸν Χριστὸν δὲ μᾶλλον. Πλεῖστοι μὲν γὰρ οἱ, ὡς ἀπό γε τοῦ κεχρίσθαι παρὰ Θεοῦ, κατὰ διαφόρους τρόπους ὠνομασμένοι χριστοί· οἱ μὲν γὰρ ἐχρίσθησαν εἰς βασιλέας, οἱ δὲ εἰς προφήτας, οἱ δὲ καὶ τὴν δι' αὐτοῦ τοῦ πάντων ἡμῶν Σωτῆρος Χριστοῦ λαβόντες λύτρωσιν, τουτέστιν ἡμεῖς, καὶ τῷ ἁγίῳ Πνεύματι κατακεχρισμένοι, τὴν τοῦ χριστοῦ κλῆσιν ἐσχήκαμεν. Εἴρηται γοῦν διὰ τῆς τοῦ Ψάλλοντος φωνῆς περὶ τῶν ἀρχαιοτέρων· « Μὴ ἅπτεσθε τῶν χριστῶν μου, καὶ ἐν τοῖς προφήταις μου μὴ πονηρεύεσθε. » Ἡμῶν δὲ πέρι διὰ φωνῆς ᾿Αββακούμ· · Ἐξῆλθες εἰς σωτήριαν λαοῦ σου, τοῦ σῶσαι τοὺς χριστούς σου. » Οὐκοῦν πλεῖστοι μὲν οἱ χριστοὶ, κέκληνται δὲ οὕτως ἐπὶ τοῦ πράγματος· εἷς δὲ καὶ μόνος ὁ τοῦ Θεοῦ καὶ Πατρός· οὐχ ὡς ἡμῶν μὲν ὄντων χριστῶν, καὶ οὐ Θεοῦ μᾶλλον, ἀλλ᾿ ἑτέρου τινός· ἀλλ᾽ ὡς αὐτοῦ καὶ μόνου, ἴδιον ἔχον τος Πατέρα, τὸν ἐν τοῖς οὐρανοῖς. Δῆλον οὖν ἐστιν ὅτι τῆς ἑτέρων πληθύος ὑπεξαίρων αὐτὸν, προσνενέμηκε τῷ Πατρὶ, ὡς ὄντα μόνον αὐτοῦ. Θεὸς γὰρ ἂν φύσει, καὶ ἐκ Θεοῦ Πατρὸς ἐλλάμψας ἐξαιρέ τως ὁ μονογενὴς αὐτοῦ Λόγος, γέγονε σάρξ κατὰ τὸ γεγραμμένον· ἐκεῖνό γε μὴν ἀναγκαῖον εἰδέναι· ἐν γὰρ τῇ τοῦ Ματθαίου συγγραφῇ, τὸν μακάριον μαθητὴν εὐρήσομεν εἰπόντα· « Σὺ εἶ ὁ Χριστὸς, ὁ Υἱὸς τοῦ Θεοῦ τοῦ ζῶντος. » Ἐπιτεμὼν δὲ ὥσπερ τὴν οἰκονομιαν ὁ σοφώτατος Λουκᾶς, συμφέρεται μὲν κατὰ τὰς ἐννοίας, βραχυλογήσας δέ φησι, εἰπεῖν αὐτὸν τὸν Χριστὸν τοῦ Θεοῦ· ἀλλ᾽ ἐνταῦθα μὲν ὁ παρὰ τοῦ Σωτῆρος γεγονὼς πρὸς αὐτὸν, σεσίγηται λόγος. Ἐν δὲ τῷ Ματθαίῳ πάλιν εἰπόντα σαφῶς εὑρήσομεν· « Μακάριος εἶ, Σίμων Βὰρ Ἰωνᾶ, ὅτι σὰρξ καὶ αἷμα οὐκ ἀπεκάλυψέ σοι, ἀλλ᾽ ὁ Πατήρ μου ὁ ἐν τοῖς οὐρανοῖς. · Ἐστὶν οὖν ὁμολογουμένως θεοδίδακτος ὁ μαθητὴς, εἰς ἐπίγνωσιν αὐτὸν τοῦ κατὰ Χριστὸν μυστηρίου ποδηγήσαντος αὐτοῦ τοῦ Πατρός. Σημειωτέον δὲ ὡς ἕνα τὸν Χριστὸν ὡμολόγει ὁ σοφώτατος Πέτρος, διὰ τοὺς εἰς δύο τέμνειν τολμῶντας Χριστοὺς τὸν Ἐμμανουήλ Οὐ γὰρ ἤρετο αὐτοὺς λέγων· Τίνα λέγουσιν οἱ ἄνθρωποι εἶναι τὸν τοῦ Θεοῦ Λόγον, ἀλλὰ « Τὸν Υἱὸν τοῦ ἀνθρώπου - καὶ τοῦτον ὁ Πέτρος ὡμολόγει εἶναι τὸν Χριστὸν τοῦ Θεοῦ. Πῶς δὲ ἀξιοθαύμαστος ἡ ὁμολογία Πέτρου, εἰ μηδὲν ἔχοι τὸ βαθὺ καὶ κεκρυμμένον, καὶ οἷον ἄποπτον τοῖς πολλοῖς; Τί γὰρ ὅλως ἀπεκάλυψεν αὐτῷ ὁ Θεὸς καὶ Πατήρ ; Ὅτι ἄνθρωπός ἐστι; Τοῦτο θεοδίδακτόν ἐστιν μυστήριον; Ἐπὶ τούτῳ τεθαύμασται, καὶ τῶν οὕτως ἐξαιρέτων ἠξιώθη γερῶν; Ἤκουσε γάρ· «Μακάριος εἶ, Σίμων Βὰρ Ἰωνᾶ. » ᾿Αλλὰ τεθαύμασται, καὶ σφόδρα δικαίως. Διὰ ποίαν αἰτίαν; Ὃν γὰρ τεθέαται ἐν εἴδει τῷ καθ' ἡμᾶς, τοῦτον πεπίστευχεν εἶναι τὸν Χριστὸν τοῦ Πατρὸς, τουτέστι σαρκωθέντα καὶ ἐνανθρωπήσαντα τὸν ἐκ τῆς οὐσίας αὐτοῦ προελθόντα Λόγον. Ὁ δὲ ἐπιτιμήσας αὐτοῖς, παρήγγειλε μηδενί εἰπεῖν τοῦτο.

Epērōtēsen autous legōn; Tina me legousin hoi ochloi einai? Prōton ekeino kai pro ge tōn allōn axion idein, ti to keklēkos ton Kyrion hēmōn Iēsoun Christon epi touto dramein, kai proteinai tois hagiois apostolois tēn peusin, ēgoun tēn erōtēsin. Ouden gar exō tou kairou kai tou kathēkontos logou, kai lalei kai ergazetai. Ti oun ara phamen? Ethrepsen en erēmǭ tous ochlous ouk euarithmētous ontas artois pente, syndiathrypsas ichthydia dyo; pepleonake de houtōs ta ek mēdenos, hōste kai klasmatōn lēphthēnai kophinous dōdeka. Kateplēttonto toinyn homou tois ochlois hoi makarioi mathētai kai Theon onta kai Theou Huion kata alētheian, di' autōn tetheantai tōn katōrthōmenōn. Eita tōn ochlōn apophoitēsas, kai gegonōs katamonas, eis proseuchas syneteineto, typon hēmōn heauton kai kata touto titheis, mallon de didaskalikōn mathēmatōn eutechnian didaskōn tous mathētas. Dei gar, oimai, tous laōn proestēkotas, kai kathēgeisthai lachontas tōn autou thremmatōn, en pragmasin anankaiois einai dia pantos, kakeina drōntas horasthai, ta eph᾽ hois ēdētai Theos. Kai touto eidōs ho thespesios Paulos; « ᾿Adialeiptōs proseuchesthe, phēsin. Oukoun ho men tōn holōn Sōtēr kai Kyrios, typon heauton, hōs ephēn, politeias agioprepous epoieito tois mathētais, katamonas proseuchomenos meta monōn autōn. ᾿All' ēn eikos thorybein to pragma tous mathētas; heōrōn gar anthrōpinōs euchomenon, hon chthes tetheantai thaumatourgounta theoprepōs; ouden oun ara to apeikos, ekbalōn auton kai adokimon apophēnas, metasobēsę̄ ekeino pou tacha pros heautous eipein, tina touton einai nomisomen? ara Theon, ē anthrōpon, kai hōs hena tōn kath' hēmas ēgoun tōn hagiōn prophētōn? Thau matourgei men gar, hōs Theos, esti de anarmoston autǭ kata physin Theǭ to proseuchesthai. Tinos gar holōs deitai Theos? Hina toinyn ton tōn toioutōn ennoiōn aposobēsę̄ thorybon, poieitai tēn peusin; ouden men hēgnoēkōs tōn peri autou thrylloumenōn para ge tois exō; apopherōn de mallon tēs tōn pollōn hyponoias, kai orthēn autois tēn pistin emphyteusai thelōn. « Tina dē oun, phēsin, hoi ochloi me legousin einai? › - Horas to tēs peuseōs eutechnes? Ouk euthys eipen; ; Hymeis tina me legete einai?» ᾿Apopherei de mallon, epi ton tōn exō thryllon; en᾿ loipon eis doxan alēthinēn, ho dē kai pepraktai. Eipontōn gar tōn mathētōn tēn tou ochlou doxan, ephē autois; « Hymeis de tina me legete einai? "Ō pōs exaireton to, hymeis ! Exō tithēsin autous tōn allōn, hina kai tas ekeinōn phygōsin hyponoias, kai mē mikran echōsi peri autou tēn doxan. Hymeis, phēsin hoi exeilegmenoi, hoi psēphǭ tę̄ par᾿ emou keklēmenoi pros apostolēn, hoi tōn emōn teratourgēmatōn martyres, « tina me einai phate?» Propēdą de palin tōn allōn ho Petros, kai pantos tou chorou ginetai stoma, kai tas philotheous ereugetai phōnas; akribē de tēs eis auton pisteōs omologian ekpherei, legōn, Ton Christon tou Theou. Asphalēs ho mathētēs; ou gar toi phēsin haplōs Christon auton einai, tou Theou ton Christon de mallon. Pleistoi men gar hoi, hōs apo ge tou kechristhai para Theou, kata diaphorous tropous ōnomasmenoi christoi; hoi men gar echristhēsan eis basileas, hoi de eis prophētas, hoi de kai tēn di' autou tou pantōn hēmōn Sōtēros Christou labontes lytrōsin, toutestin hēmeis, kai tǭ hagiǭ Pneumati katakechrismenoi, tēn tou christou klēsin eschēkamen. Eirētai goun dia tēs tou Psallontos phōnēs peri tōn archaioterōn; « Mē haptesthe tōn christōn mou, kai en tois prophētais mou mē ponēreuesthe. » Hēmōn de peri dia phōnēs ᾿Abbakoum; ; Exēlthes eis sōtērian laou sou, tou sōsai tous christous sou. » Oukoun pleistoi men hoi christoi, keklēntai de houtōs epi tou pragmatos; heis de kai monos ho tou Theou kai Patros; ouch hōs hēmōn men ontōn christōn, kai ou Theou mallon, all᾿ heterou tinos; all᾽ hōs autou kai monou, idion echon tos Patera, ton en tois ouranois. Dēlon oun estin hoti tēs heterōn plēthyos hypexairōn auton, prosnenemēke tǭ Patri, hōs onta monon autou. Theos gar an physei, kai ek Theou Patros ellampsas exaire tōs ho monogenēs autou Logos, gegone sarx kata to gegrammenon; ekeino ge mēn anankaion eidenai; en gar tę̄ tou Matthaiou syngraphę̄, ton makarion mathētēn eurēsomen eiponta; « Sy ei ho Christos, ho Huios tou Theou tou zōntos. » Epitemōn de hōsper tēn oikonomian ho sophōtatos Loukas, sympheretai men kata tas ennoias, brachylogēsas de phēsi, eipein auton ton Christon tou Theou; all᾽ entautha men ho para tou Sōtēros gegonōs pros auton, sesigētai logos. En de tǭ Matthaiǭ palin eiponta saphōs heurēsomen; « Makarios ei, Simōn Bar Iōna, hoti sarx kai haima ouk apekalypse soi, all᾽ ho Patēr mou ho en tois ouranois. ; Estin oun homologoumenōs theodidaktos ho mathētēs, eis epignōsin auton tou kata Christon mystēriou podēgēsantos autou tou Patros. Sēmeiōteon de hōs hena ton Christon hōmologei ho sophōtatos Petros, dia tous eis dyo temnein tolmōntas Christous ton Emmanouēl Ou gar ēreto autous legōn; Tina legousin hoi anthrōpoi einai ton tou Theou Logon, alla « Ton Huion tou anthrōpou - kai touton ho Petros hōmologei einai ton Christon tou Theou. Pōs de axiothaumastos hē homologia Petrou, ei mēden echoi to bathy kai kekrymmenon, kai hoion apopton tois pollois? Ti gar holōs apekalypsen autǭ ho Theos kai Patēr ? Hoti anthrōpos esti? Touto theodidakton estin mystērion? Epi toutǭ tethaumastai, kai tōn houtōs exairetōn ēxiōthē gerōn? Ēkouse gar; «Makarios ei, Simōn Bar Iōna. » ᾿Alla tethaumastai, kai sphodra dikaiōs. Dia poian aitian? Hon gar tetheatai en eidei tǭ kath' hēmas, touton pepisteuchen einai ton Christon tou Patros, toutesti sarkōthenta kai enanthrōpēsanta ton ek tēs ousias autou proelthonta Logon. Ho de epitimēsas autois, parēngeile mēdeni eipein touto.

“He asked them, saying: Who do the crowds say that I am?” (9:18). First of all it is worth seeing what led our Lord Jesus Christ to come to this and to put the question, or inquiry, to the holy apostles. For he says and does nothing outside the right time and fitting reason. What, then, do we say? He had fed in the wilderness crowds not easily counted with five loaves, breaking two small fish along with them; and he had so multiplied what was as nothing that twelve baskets of fragments were taken up. The blessed disciples, then, were amazed together with the crowds, and they saw through the very deeds that he was God and truly Son of God. Then, withdrawing from the crowds and being alone, he gave himself to prayer, making himself a type for us in this too, or rather teaching the disciples the skill of the lessons of a teacher. For those who preside over peoples and have been allotted the leadership of his flock must, I think, always be occupied in necessary things and be seen doing what pleases God. And knowing this, the divine Paul says: “Pray without ceasing.” The Saviour and Lord of all, then, as I said, made himself a type of holy life for the disciples, praying alone with them only. But the thing was likely to trouble the disciples; for they saw praying in human fashion the one whom they had seen the day before working wonders as befits God. It would be nothing unlikely, then, … for them to say among themselves: “Whom shall we think this man to be? God, or a man, one of us, or of the holy prophets? He works wonders as God, but prayer does not fit one who is God by nature. For what does God need at all?” So, to drive away the disturbance of such thoughts, he makes the inquiry—not ignorant of anything that was being said about him by those outside, but rather leading them away from the opinion of the many and wishing to plant right faith in them. “Who, then,” he says, “do the crowds say that I am?” — Do you see the skill of the question? He did not at once say, “Who do you say that I am?” but rather leads them first to the talk of those outside, so as then to bring them to the true opinion; which is indeed what happened. For when the disciples had told the opinion of the crowd, he said to them: “But who do you say that I am?” O how excellent is that “you”! He sets them apart from the others, so that they may flee their suppositions too and not have a low opinion of him. “You,” he says, “the chosen, called by my vote to apostleship, witnesses of my wonders—who do you say that I am?” Peter leaps forward again before the others and becomes the mouth of the whole choir, and utters words of love for God; he brings out an exact confession of faith in him, saying, “The Christ of God.” The disciple is careful; for he does not say simply that he is a Christ, but rather the Christ of God. For many are called christs because they have been anointed by God in various ways: some were anointed as kings, others as prophets, and others—we, namely, who have received redemption through Christ the Saviour of us all and have been anointed with the Holy Spirit—have obtained the name of christ. It was said, then, through the voice of the Psalmist about those of old: “Do not touch my christs, and do my prophets no harm.” And about us, through the voice of Habakkuk: “You went out for the salvation of your people, to save your christs.” So there are very many christs, and they are so called from the fact; but one only is the Christ of God the Father—not as though we were christs not of God but of someone else, but as he alone has as his own Father the one in heaven. It is clear, then, that removing him from the multitude of others he assigned him to the Father, as being his alone. For being God by nature, and having shone forth uniquely from God the Father, his only-begotten Word became flesh, as it is written. This too must be known: in Matthew’s writing we shall find the blessed disciple saying, “You are the Christ, the Son of the living God.” The most wise Luke, abridging the narrative as it were, agrees in sense, but says briefly that he said “the Christ of God”; and here the word spoken to him by the Saviour is passed over in silence. But in Matthew again we shall find him saying plainly: “Blessed are you, Simon Bar-Jonah, for flesh and blood has not revealed this to you, but my Father who is in heaven.” The disciple, then, was admittedly taught by God, the Father himself guiding him to the knowledge of the mystery of Christ. And it must be noted that the most wise Peter confessed one Christ, against those who dare to cut Emmanuel into two Christs. For he did not ask them, “Who do men say that the Word of God is?” but “the Son of Man”; and Peter confessed this one to be the Christ of God. And how would Peter’s confession be admirable if it had nothing deep and hidden, and as it were out of the sight of the many? For what at all did God the Father reveal to him? That he is a man? Is this a mystery taught by God? Was he admired for this, and counted worthy of such exceptional privileges? For he heard: “Blessed are you, Simon Bar-Jonah.” But he was admired, and very justly. For what reason? Because the one he saw in our form he believed to be the Christ of the Father, that is, the Word who came forth from his essence, made flesh and made man. “And he rebuked them and charged them to tell this to no one” (9:21).

Luke 9:18 (quotation, high confidence) · Luke 9:10 (allusion, medium confidence) · Luke 9:17 (allusion, high confidence) · 1 Thess 5:17 (quotation, high confidence) · Luke 9:19 (allusion, high confidence) · Luke 9:20 (quotation, high confidence) · Ps 105:15 (104:15 LXX) (quotation, high confidence) · Hab 3:13 (quotation, high confidence) · John 1:14 (allusion, high confidence) · Matt 16:16 (quotation, high confidence) · Matt 16:17 (quotation, high confidence) · Matt 16:13 (allusion, high confidence) · Luke 9:21 (quotation, high confidence)

Notes and citation

Summary: Christ’s prayer after the miracle of the loaves might have confused the disciples, so he drew from them, through Peter, the confession that he is the Christ of God—not one of many anointed ones but the Father’s own Son made flesh, one Christ, not two.

A clause in the account of the disciples’ thoughts is garbled in the scan (“having cast him out and shown him unproved, drive away”), probably by a displaced line; it is marked “…”. Two other displaced lines are restored by logged corrections.
“Those who dare to cut Emmanuel into two Christs” are Cyril’s Nestorian opponents; the polemic is translated as written.
“Christs” renders χριστοί, “anointed ones”; Ps 105:15 and Hab 3:13 are quoted in the Septuagint form.

Notes on the original text

Digital text corrected (OCR slip; displaced OCR line removed here and restored below; displaced OCR line restored to its place; letter read as digit; words joined by OCR): τερατουργημάτω., μάρτυρες → τερατουργημάτων μάρτυρες; φατε;» αὐτὸν εἶναι, τοῦ Θεοῦ τὸν Χριστὸν δὲ μᾶλλον. Πλεῖστοι Προπηδᾷ → φατε;» Προπηδᾷ; ἁπλῶς Χριστὸν μὲν γὰρ οἱ, ὡς → ἁπλῶς Χριστὸν αὐτὸν εἶναι, τοῦ Θεοῦ τὸν Χριστὸν δὲ μᾶλλον. Πλεῖστοι μὲν γὰρ οἱ, ὡς; ᾿Α6βακούμ → ᾿Αββακούμ; βραχυλογήσας δέφησι → βραχυλογήσας δέ φησι.

Topics: Christology, Prayer

Cite (SBL): Cyril of Alexandria, Comm. Luke 9.18 (PG 72 72:645; trans. Sophia Scriptura, https://sophiascriptura.com/p/cyril-alexandria-commentarius-lucam/9-18). (abbreviation not yet checked)

Permanent link: https://sophiascriptura.com/p/cyril-alexandria-commentarius-lucam/9-18

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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.

9.21PG 72 72:649

Ὁμολογήσαντος τὴν πίστιν τοῦ μαθητοῦ, ἐπετίμησεν αὐτοῖς ὁ Κύριος, ἵνα μηδενὶ εἴπωσιν ὅτι αὐτός ἐστιν ὁ Χριστός. Καί τοι πῶς μᾶλλον ἔδει τοὺς μαθητὰς τοῖς ἀπανταχόσε κηρύττειν αὐτόν; Τοῦτο γὰρ ἦν ἔργον τῶν παρ᾿ αὐτοῦ προκεχειρισμένων εἰς ἀποστολήν· ἀλλ' ὡς φησι τὸ Γράμμα τὸ ἱερὸν, καιρὸς παντὶ πράγματι· ἔδει τοῖς παρ' ἑαυτοῦ κηρύγμασι ἀκολουθῆσαι τὰ λείποντα τοῖς ἤδη προτετελεσμένοις· τοῦτο δὲ ἦν ὁ σταυρὸς, τὸ πάθος, ὁ κατὰ σάρκα θάνατος, ἡ ἐκ νεκρῶν ἀνάστασις· τὸ μέγα καὶ ἐξαίσιον ἀληθῶς σημεῖον, δι' οὗ μεμαρτύρηται Θεὸς ὢν ἀληθινὸς, καὶ Υἱὸς κατὰ φύσιν τοῦ Θεοῦ καὶ Πατρὸς, ὁ Ἐμμανουήλ. Τὸ γὰρ ὅλως καταργῆσαι θάνατον, καὶ ἀνατρέψαι τὴν φθορὰν καὶ σκυλεῦσαι τὸν ἅδην, καὶ καταλῦσαι τοῦ διαβόλου τὴν τυραννίδα, καὶ ἐκ μέσου ποιῆσαι τὴν ἁμαρτίαν, καὶ ἀνοῖξαι τοῖς ἐπὶ γῆς τὰς ἄνω πύλας, καὶ συνἀψαι τὴν γῆν οὐρανῷ, Θεὸν ὄντα κατὰ ἀλήθειαν ἀπέφηνεν αὐτόν. Οὐκοῦν ἐν καιρῷ κελεύει σιγῆσαι τὸ μυστήριον, ἄχρις ἂν ὁ σύμπας τῆς οἰκονομίας λόγος, εἰς τὸ αὐτῷ πρέπον ἐξέλθῃ πέρας· τότε γὰρ ἐγηγερμένος ἐκ νεκρῶν, ἀπογυμνοῦσθαι τοῖς ἀπανταχόσε γῆς προστέταχε τὸ μυστήριον, προθεὶς ἅπασι τὴν ἐν πίστει δικαίωσιν, τὴν διὰ τοῦ ἁγίου βαπτίσματος κάθαρσιν· ἔφη γάρ· · Ἐδόθη μοι πᾶσα ἐξουσία, ἔν τε οὐρανῷ καὶ ἐπὶ τῆς γῆς· πορευθέντες, μαθητεύσατε πάντα τὰ ἔθνη, βαπτίζοντες εἰς τὸ ὄνομα τοῦ Πατρὸς καὶ τοῦ Υἱοῦ καὶ τοῦ ἁγίου Πνεύματος · διδάσκοντες αὐτοὺς τηρεῖν πάντα ὅσα ἐνετειλάμην ὑμῖν. Καὶ ἰδοὺ ἐγὼ μεθ' ὑμῶν εἰμι πάσας τὰς ἡμέρας, ἕως τῆς συντελείας. • Μεθ' ἡμῶν γάρ ἐστιν καὶ ἐν ἡμῖν διὰ τοῦ ἁγίου Πνεύματος, καὶ ταῖς ἁπάντων ψυχαῖς ἐναυλίζεται Κύριος

Homologēsantos tēn pistin tou mathētou, epetimēsen autois ho Kyrios, hina mēdeni eipōsin hoti autos estin ho Christos. Kai toi pōs mallon edei tous mathētas tois apantachose kēryttein auton? Touto gar ēn ergon tōn par᾿ autou prokecheirismenōn eis apostolēn; all' hōs phēsi to Gramma to hieron, kairos panti pragmati; edei tois par' heautou kērygmasi akolouthēsai ta leiponta tois ēdē protetelesmenois; touto de ēn ho stauros, to pathos, ho kata sarka thanatos, hē ek nekrōn anastasis; to mega kai exaision alēthōs sēmeion, di' hou memartyrētai Theos ōn alēthinos, kai Huios kata physin tou Theou kai Patros, ho Emmanouēl. To gar holōs katargēsai thanaton, kai anatrepsai tēn phthoran kai skyleusai ton hadēn, kai katalysai tou diabolou tēn tyrannida, kai ek mesou poiēsai tēn hamartian, kai anoixai tois epi gēs tas anō pylas, kai synapsai tēn gēn ouranǭ, Theon onta kata alētheian apephēnen auton. Oukoun en kairǭ keleuei sigēsai to mystērion, achris an ho sympas tēs oikonomias logos, eis to autǭ prepon exelthę̄ peras; tote gar egēgermenos ek nekrōn, apogymnousthai tois apantachose gēs prostetache to mystērion, protheis hapasi tēn en pistei dikaiōsin, tēn dia tou hagiou baptismatos katharsin; ephē gar; ; Edothē moi pasa exousia, en te ouranǭ kai epi tēs gēs; poreuthentes, mathēteusate panta ta ethnē, baptizontes eis to onoma tou Patros kai tou Huiou kai tou hagiou Pneumatos ; didaskontes autous tērein panta hosa eneteilamēn hymin. Kai idou egō meth' hymōn eimi pasas tas hēmeras, heōs tēs synteleias. • Meth' hēmōn gar estin kai en hēmin dia tou hagiou Pneumatos, kai tais hapantōn psychais enaulizetai Kyrios

When the disciple had confessed the faith, the Lord rebuked them, that they should tell no one that he was the Christ. Yet should not the disciples rather have proclaimed him to those everywhere? For this was the work of those he had appointed for apostleship. But, as the sacred Scripture says, there is a time for every thing. What was still lacking had to follow on what he had already accomplished by his own proclamations; and this was the cross, the passion, death according to the flesh, the resurrection from the dead—the great and truly extraordinary sign by which Emmanuel has been attested as true God and Son by nature of God the Father. For wholly to abolish death, to overthrow corruption, to despoil Hades, to undo the tyranny of the devil, to take sin out of the way, to open the gates above to those on earth, and to join earth to heaven—this showed him to be God in truth. So he bids them keep the mystery silent for a time, until the whole course of the economy should reach its fitting end. For then, having risen from the dead, he commanded that the mystery be laid bare to those everywhere on earth, setting before all justification by faith and cleansing through holy baptism; for he said: “All authority has been given to me in heaven and on earth; go and make disciples of all the nations, baptizing them in the name of the Father and of the Son and of the Holy Spirit, teaching them to observe all that I have commanded you. And behold, I am with you all the days, until the end.” For the Lord is with us and in us through the Holy Spirit, and dwells in the souls of all.

Luke 9:21 (allusion, high confidence) · Eccl 3:1 (quotation, high confidence) · Matt 28:18 (quotation, high confidence) · Matt 28:19 (quotation, high confidence) · Matt 28:20 (quotation, high confidence)

Notes and citation

Summary: Christ forbade the disciples to proclaim him as Christ until the passion and resurrection had shown him to be God; after rising he sent them to preach to all nations and baptize.

Notes on the original text

Digital text corrected (OCR letter slip; siglum and column number of the edition): Ι. 136 Ὁμολογήσαντος → Ὁμολογήσαντος; σκωλεῦσαι → σκυλεῦσαι; λόνος → λόγος.

Topics: Christology, Baptism

Cite (SBL): Cyril of Alexandria, Comm. Luke 9.21 (PG 72 72:649; trans. Sophia Scriptura, https://sophiascriptura.com/p/cyril-alexandria-commentarius-lucam/9-21). (abbreviation not yet checked)

Permanent link: https://sophiascriptura.com/p/cyril-alexandria-commentarius-lucam/9-21

BibTeX · RIS · CSL-JSON (whole work; this passage's key: sophiascriptura-cyril-alexandria-commentarius-lucam-9-21) · 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.

9.26PG 72 72:651

Ὃς γὰρ ἂν ἐπαισχυνθῇ με, κ. τ. λ. Πολλὰ κατὰ ταὐτὸν ἐργάζεται χρήσιμά τε καὶ ἀναγκαῖα διὰ τούτων τῶν λόγων. Πρῶτον μὲν δείκνυσιν ὅτι πάντη τε καὶ πάντως ἔψεται τοῖς αἱσχυνομένοις αὐτὸν καὶ τοὺς αὐτοῦ λόγους τὸ τῶν ἴσων τυχεῖν. Τί δ᾽ ἂν γένοιτο ἴσον εἰς εὐθυμίας δύ ναμιν; Εἰ γὰρ ἐπαισχύνεταί τινας ὁ κριτής, ὡς ἐποφείλων αὐτοῖς τὸν τῆς εὐπειθείας μισθὸν, καὶ τῆς εἰς αὐτὸν ἀγάπης τὰ γέρα, καὶ τὸν τῆς εὐνοίας στέφανον, πῶς οὐκ ἔστιν ἀναμφιλόγως εἰπεῖν, ὅτι πάντη τε καὶ πάντως ἐν ἀτελευτήτοις ἔσονται τιμαῖς τε καὶ δόξαις οἱ τῶν οὕτω λαμπρῶν τετυχηκότες ἀγαθῶν; Εἶτα πρὸς τούτοις φόβον αὐτοῖς ἐντίκτει, καταβήσεσθαι λέγων ἐξ οὐρανοῦ, οὐκ ἐν σμικροπρεπείᾳ τῇ πρώτῃ καὶ ὑφέσει τῇ καθ' ἡμᾶς, ἀλλ᾽ ἐν δόξῃ τῇ τοῦ Πατρὸς, δορυφορούντων ἀγγέλων. Οὐχοῦν παγχάλεπον καὶ ὀλέθρου μεστὸν τὸ καταγνωσθῆναι μὲν ἐπὶ δειλίᾳ τε καὶ ἀφιλεργίᾳ, καταφοιτήσαντος ἄνωθεν τοῦ κριτοῦ, καὶ ἀγγελικῶν ταγμάτων περιεστηκότων. Μέγα δὲ καὶ παντὸς θαύματος ἄξιον, καὶ τῆς εἰς λῆξιν εὐημερίας πρόξενον, τὸ ἐπὶ τοῖς ἤδη προπεπονημένοις χαίρειν αὐτοὺς, καὶ τὸ προσδοκᾷν τῶν ἰδρώτων τὰς ἀμοιβάς. Ἐπαινεθήσονται γὰρ οἱ τοιοῦτοι, Χριστοῦ λέγοντος· « Δεῦτε, οἱ εὐλογημένοι τοῦ Πατρός μου, κληρονομήσατε τὴν ἡτοιμασμένην ὑμῖν βασιλείαν ἀπὸ καταβολῆς κόσμου. Λέγω δὲ ὑμῖν· εἰσὶ τινες τῶν ὧδε ἐστηκότων, κ. τ. λ. Ούπω τὴν ἐξ ὕψους δύναμιν έσχηκότας τοὺς μαθητὰς, εἰκὸς ἦν ἀνθρω πίναις ἀσθενείαις περιπεσεῖν, καί τι τοιοῦτον περὶ αὐτοῦ ἐννενοηκότας εἰπεῖν· Πῶς ἀρνήσεταί τις ἑαυ τὸν; ἢ πῶς ἀπολέσας τὴν ἑαυτοῦ ψυχὴν εὐρήσει πάλιν αὐτὴν; τί δὲ τοῖς τοῦτο παθοῦσι τὸ ἰσοστατοῦν ἔσται γέρας; Ἵνα τοίνυν τῶν τοιούτων αὐτοὺς ἀποστήσῃ λογισμῶν, καὶ οἷον μεταχαλκεύσῃ πρὸς εὐανδρίαν, τῆς ἐσομένης αὐτῆς εὐκλείας ἐπιθυμίαν ἐντεκών φησι· « Λέγω δὲ ὑμῖν, εἰσί τινες τῶν ὧδε ἑστηκότων, » καὶ τὰ ἑξῆς. Βασιλείαν δὲ Θεοῦ αὐτὴν τὴν θέαν λέγει τῆς δόξης, ἐν ᾗ καὶ αὐτὸς ὀφθήσεται, καθ' ὂν καιρὸν ἐπιλάμψει τοῖς ἐπὶ γῆς. Ἤξει γὰρ ἐν δόξῃ, καὶ τοῦ Θεοῦ καὶ Πατρὸς, καὶ οὐκ ἐν σμικροπρεπείᾳ τῇ καθ' ἡμᾶς· ταῦτα ὑποσχόμενος ἄνεισιν εἰς τὸ ὄρος, τρεῖς αὐτῶν τοὺς ἀπολέκτους ἔχων. – Δεικνὺς ὅτι χθαμαλὸς νοῦς οὐκ ἂν γένοιτο πρὸς θεωρίαν ἐπιτήδειος, ἀλλ᾽ ὁ τῶν γηΐνων κατεπαρθεὶς καὶ ὑπεράνω πάντων τῶν κατὰ σῶμα γενόμενος, καὶ ἔξω φροντίδων βιωτικῶν κατ᾿ ἰδίαν ἐν ἡσυχίᾳ καταστὰς, καὶ τῆς τῶν παθῶν ὑψηλότερος καταδυναστείας χρηματίσας. Εἶτα μεταπλάττεται πρὸς ἐξαίρετόν τινα καὶ θεοπρεπῆ λαμπρότητα, ὥστε καὶ ἱματισμὸν αὐτοῦ τῇ τοῦ φωτὸς προσβολῇ διαλάμψαι, καὶ ὅσον ἀπαστράψαι δοκεῖν. Εἶτα Μωϋσῆς καὶ Ἠλίας περιεστηκότες τὸν Ἰησοῦν προσελάλουν ἀλλήλοις τὴν ἔξοδον αὐτοῦ, ἣν ἔμελλε πληροῦν, φησὶν, ἐν Ἱερουσαλήμ, τουτέστι τῆς μετὰ σαρκὸς οἰκονομίας τὸ μυστήριον, καὶ τὸ ἐπὶ τοῦ σταυροῦ σωτήριον πάθος. Καὶ γάρ ἐστιν ἀληθὲς, ὅτι ὁ διὰ Μωῦσέως νόμος καὶ τῶν ἁγίων προφητῶν ὁ λόγος, τὸ Χριστοῦ μυστήριον προανέδειξαν, ὁ μὲν ἐν τύποις ˙καὶ σκιαῖς, μονονουχὶ καθάπερ ἐν πίνακι καταγράφων αὐτό· οἱ δὲ πολυτρόπως προηγορευκότες, ὡς καὶ ὀφθήσεται κατὰ καιροὺς ἐν εἴδει τῷ καθ' ἡμᾶς, καὶ τῆς πάντων ἕνεκεν σωτηρίας οὐ παραιτήσεται τὸν ἐπὶ ξύλου θάνατον. Οὐκοῦν ἡ Μωϋσέως καὶ Ἠλιοῦ παράστασις, καὶ τὸ προσλαλεῖν ἀλλήλοις αὐτοὺς, οἰκονομία τις ἦν, εὖ μάλα δεικνῦσα, δορυφορούμενον μὲν ὑπὸ νόμου καὶ προφητῶν τὸν Κύριον ἡμῶν Ἰησοῦν Χριστὸν, ὡς καὶ νόμου καὶ προφητῶν Δεσπότην, προδειχθέντα δὲ παρ᾿ αὐτῶν, δι' ὧν ἀλλήλοις συνῳδὰ προεκήρυττον. Οὐ γὰρ ἀσύμβατα τοῖς διὰ τοῦ νόμου καὶ τῶν προφητῶν· καὶ τοῦτο, οἶμαι, ἔστι τὸ ἀλλήλοις προσλαλεῖν Μωῦσέα Ἠλίαν. ᾿Αλλ' οἱ μὲν μακάριοι μαθηταὶ βραχύ πως ἀπονοστάζουσι, τῇ προσευχῇ σχολάζοντος τοῦ Χριστοῦ· εἶτα διαγρηγορήσαντες, θεωροὶ γεγόνασι τῆς οὕτω σεπτῆς καὶ παραδόξου μεταβολῆς· ἤγουν ἀνενεγκόντες τοῦ κάρου, ἐγίνωσκον ἀκριβῶς τὴν ἀλήθειαν· καὶ οἱηθεὶς λοιπὸν ἴσως ὁ θεσπέσιος Πέτρος, ὅτι τάχα ἔνεστιν ὁ καιρὸς τῆς βασιλείας τοῦ Θεοῦ, ἀποδέχεται μὲν τὰς ἐν τῷ ὄρει διατριβάς, σκηνὰς δὲ τρεῖς δεῖν γενέσθαι φησίν. ᾿Αλλ᾿ οὐκ ᾔδει, φησὶν, ὃ λέγει· οὐ γὰρ ἦν καιρὸς τῆς συντελείας τοῦ αἰῶνος, καὶ τοῦ λαβεῖν τοὺς ἁγίους τῆς ἐπηγγελμένης ἐλπίδος τὴν μέθεξιν. Οὔσης οὖν ἐν ἀρχαῖς ἔτι τῆς οἰκονομίας, πῶς ἦν εἰκὸς καταλῆξαι τὸν Χριστὸν τῆς εἰς τὸν κόσμον ἀγάπης, ἀποφοιτήσαντα τοῦ παθεῖν ὑπὲρ αὐτοῦ; Σέσωκε γὰρ τὴν ὑπ᾿ οὐρανὸν, καὶ αὐτὸν ὑπομείνας τὸν κατὰ σάρκα θάνατον, καὶ διὰ τῆς ἐκ νεκρῶν ἀναστάσεως καταργήσας αὐτόν. Οὐκ ᾔδει τοιγαροῦν ὁ Πέτρος, ὅπερ ἔφη. Ἐγένετο τὸ εἶδος τοῦ προσώπου αὐτοῦ ἔτερον.

Hos gar an epaischynthę̄ me, k. t. l. Polla kata tauton ergazetai chrēsima te kai anankaia dia toutōn tōn logōn. Prōton men deiknysin hoti pantē te kai pantōs epsetai tois haischynomenois auton kai tous autou logous to tōn isōn tychein. Ti d᾽ an genoito ison eis euthymias dy namin? Ei gar epaischynetai tinas ho kritēs, hōs epopheilōn autois ton tēs eupeitheias misthon, kai tēs eis auton agapēs ta gera, kai ton tēs eunoias stephanon, pōs ouk estin anamphilogōs eipein, hoti pantē te kai pantōs en ateleutētois esontai timais te kai doxais hoi tōn houtō lamprōn tetychēkotes agathōn? Eita pros toutois phobon autois entiktei, katabēsesthai legōn ex ouranou, ouk en smikroprepeią tę̄ prōtę̄ kai hyphesei tę̄ kath' hēmas, all᾽ en doxę̄ tę̄ tou Patros, doryphorountōn angelōn. Ouchoun panchalepon kai olethrou meston to katagnōsthēnai men epi deilią te kai aphilergią, kataphoitēsantos anōthen tou kritou, kai angelikōn tagmatōn periestēkotōn. Mega de kai pantos thaumatos axion, kai tēs eis lēxin euēmerias proxenon, to epi tois ēdē propeponēmenois chairein autous, kai to prosdokąn tōn idrōtōn tas amoibas. Epainethēsontai gar hoi toioutoi, Christou legontos; « Deute, hoi eulogēmenoi tou Patros mou, klēronomēsate tēn hētoimasmenēn hymin basileian apo katabolēs kosmou. Legō de hymin; eisi tines tōn hōde estēkotōn, k. t. l. Oupō tēn ex hypsous dynamin eschēkotas tous mathētas, eikos ēn anthrō pinais astheneiais peripesein, kai ti toiouton peri autou ennenoēkotas eipein; Pōs arnēsetai tis heau ton? ē pōs apolesas tēn heautou psychēn eurēsei palin autēn? ti de tois touto pathousi to isostatoun estai geras? Hina toinyn tōn toioutōn autous apostēsę̄ logismōn, kai hoion metachalkeusę̄ pros euandrian, tēs esomenēs autēs eukleias epithymian entekōn phēsi; « Legō de hymin, eisi tines tōn hōde hestēkotōn, » kai ta hexēs. Basileian de Theou autēn tēn thean legei tēs doxēs, en hę̄ kai autos ophthēsetai, kath' on kairon epilampsei tois epi gēs. Ēxei gar en doxę̄, kai tou Theou kai Patros, kai ouk en smikroprepeią tę̄ kath' hēmas; tauta hyposchomenos aneisin eis to oros, treis autōn tous apolektous echōn. – Deiknys hoti chthamalos nous ouk an genoito pros theōrian epitēdeios, all᾽ ho tōn gēïnōn katepartheis kai hyperanō pantōn tōn kata sōma genomenos, kai exō phrontidōn biōtikōn kat᾿ idian en hēsychią katastas, kai tēs tōn pathōn hypsēloteros katadynasteias chrēmatisas. Eita metaplattetai pros exaireton tina kai theoprepē lamprotēta, hōste kai himatismon autou tę̄ tou phōtos prosbolę̄ dialampsai, kai hoson apastrapsai dokein. Eita Mōÿsēs kai Ēlias periestēkotes ton Iēsoun proselaloun allēlois tēn exodon autou, hēn emelle plēroun, phēsin, en Hierousalēm, toutesti tēs meta sarkos oikonomias to mystērion, kai to epi tou staurou sōtērion pathos. Kai gar estin alēthes, hoti ho dia Mōyseōs nomos kai tōn hagiōn prophētōn ho logos, to Christou mystērion proanedeixan, ho men en typois ˙kai skiais, mononouchi kathaper en pinaki katagraphōn auto; hoi de polytropōs proēgoreukotes, hōs kai ophthēsetai kata kairous en eidei tǭ kath' hēmas, kai tēs pantōn heneken sōtērias ou paraitēsetai ton epi xylou thanaton. Oukoun hē Mōÿseōs kai Ēliou parastasis, kai to proslalein allēlois autous, oikonomia tis ēn, eu mala deiknysa, doryphoroumenon men hypo nomou kai prophētōn ton Kyrion hēmōn Iēsoun Christon, hōs kai nomou kai prophētōn Despotēn, prodeichthenta de par᾿ autōn, di' hōn allēlois synǭda proekērytton. Ou gar asymbata tois dia tou nomou kai tōn prophētōn; kai touto, oimai, esti to allēlois proslalein Mōysea Ēlian. ᾿All' hoi men makarioi mathētai brachy pōs aponostazousi, tę̄ proseuchę̄ scholazontos tou Christou; eita diagrēgorēsantes, theōroi gegonasi tēs houtō septēs kai paradoxou metabolēs; ēgoun anenenkontes tou karou, eginōskon akribōs tēn alētheian; kai hoiētheis loipon isōs ho thespesios Petros, hoti tacha enestin ho kairos tēs basileias tou Theou, apodechetai men tas en tǭ orei diatribas, skēnas de treis dein genesthai phēsin. ᾿All᾿ ouk ę̄dei, phēsin, ho legei; ou gar ēn kairos tēs synteleias tou aiōnos, kai tou labein tous hagious tēs epēngelmenēs elpidos tēn methexin. Ousēs oun en archais eti tēs oikonomias, pōs ēn eikos katalēxai ton Christon tēs eis ton kosmon agapēs, apophoitēsanta tou pathein hyper autou? Sesōke gar tēn hyp᾿ ouranon, kai auton hypomeinas ton kata sarka thanaton, kai dia tēs ek nekrōn anastaseōs katargēsas auton. Ouk ę̄dei toigaroun ho Petros, hoper ephē. Egeneto to eidos tou prosōpou autou eteron.

“For whoever is ashamed of me,” and so on (9:26). By these words he accomplishes at once many useful and necessary things. First he shows that those who are ashamed of him and of his words will in every way receive the like. And what could be equal in power to give good cheer? For if the judge is ashamed of some, as owing them the reward of obedience, the prizes of love for him and the crown of goodwill, how can one not say beyond dispute that those who have obtained such splendid good things will be in every way in endless honours and glories? Then besides this he plants fear in them, saying that he will come down from heaven not in his first lowliness and our humble condition, but in the glory of the Father, with angels as his escort. It is most grievous, then, and full of destruction to be condemned for cowardice and sloth when the judge comes down from above with the angelic orders standing round him. But it is great and worthy of all admiration, and the procurer of the utmost happiness, for them to rejoice in what they have already toiled for and to expect the rewards of their sweat. For such will be praised, Christ saying: “Come, you blessed of my Father, inherit the kingdom prepared for you from the foundation of the world.” “But I tell you truly, there are some standing here,” and so on (9:27). Since the disciples had not yet received the power from on high, it was likely that they would fall into human weaknesses and, having thought something of this kind about him, say: “How will anyone deny himself? Or how, having lost his life, will he find it again? And what prize equal to this will there be for those who suffer it?” So, to draw them away from such reasonings and as it were to reforge them to courage, planting in them a desire for the glory to come, he says, “But I tell you, there are some standing here,” and what follows. By the kingdom of God he means the very sight of the glory in which he too will be seen at the time when he shines upon those on earth. For he will come in glory, both his own and God the Father’s, and not in our lowliness. Having promised these things, he goes up the mountain, taking three of them, the chosen. — He shows that a lowly mind would not be fit for contemplation, but only one lifted above earthly things and above all bodily things, set apart in quiet outside the cares of life, and become higher than the domination of the passions. Then he is transformed into an exceptional brightness befitting God, so that even his clothing shone with the onset of the light and seemed all but to flash like lightning. Then Moses and Elijah, standing round Jesus, spoke with one another of his departure, which, it says, he was about to accomplish at Jerusalem—that is, the mystery of the economy in the flesh and the saving passion on the cross. For it is true that the law given through Moses and the word of the holy prophets showed forth the mystery of Christ beforehand: the one in types and shadows, all but painting it as on a panel; the others foretelling in many ways that he would be seen in due time in our form, and that for the salvation of all he would not refuse death on the wood. So the presence of Moses and Elijah and their speaking with one another was an economy, showing very well that our Lord Jesus Christ is escorted by the law and the prophets as Master of law and prophets, and shown beforehand by them through what they proclaimed in agreement with one another. For the things of the law and the prophets are not discordant; and this, I think, is the meaning of Moses and Elijah speaking with one another. But the blessed disciples dozed a little while Christ was occupied in prayer; then, waking fully, they became spectators of so august and wonderful a change; that is, recovering from their heaviness, they knew the truth exactly. And the divine Peter, thinking perhaps that the time of the kingdom of God had now come, welcomes the stay on the mountain and says that three tents ought to be made. But he did not know, it says, what he was saying; for it was not the time of the end of the age, and of the saints receiving their share in the promised hope. While the economy was still at its beginning, how was it fitting for Christ to cease from his love for the world by withdrawing from suffering for it? For he saved the world under heaven both by enduring death according to the flesh and by abolishing it through the resurrection from the dead. Peter, then, did not know what he said. “The appearance of his face became different” (9:29).

Luke 9:26 (quotation, high confidence) · Matt 25:34 (quotation, high confidence) · Luke 9:27 (quotation, high confidence) · Luke 24:49 (allusion, medium confidence) · Luke 9:23 (allusion, high confidence) · Luke 9:24 (allusion, high confidence) · Luke 9:28 (allusion, high confidence) · Luke 9:29 (allusion, high confidence) · Luke 9:30 (allusion, high confidence) · Luke 9:31 (quotation, high confidence) · Heb 10:1 (allusion, medium confidence) · Luke 9:32 (allusion, high confidence) · Luke 9:33 (quotation, high confidence)

Notes and citation

Summary: Those ashamed of Christ will be shamed at his glorious coming, while the faithful will be rewarded; to encourage the disciples he showed three of them a foretaste of his glory, with Moses and Elijah, the law and prophets, speaking of his passion; Peter’s proposal of tents was untimely, since the passion was still to come.

The staged reference is approximate: the fragment begins with the lemma of Luke 9:26 and covers 9:26–33.
A displaced line in the quotation of Matt 25:34 is restored by a logged correction.

Notes on the original text

Digital text corrected (OCR letter slip; displaced OCR line restored to its place; stray mark): Δεῦτε, ἡτοιμασμένην ὑμῖν βασιλείαν ἀπὸ καταβολῆς κόοἱ εὐλογημένοι τοῦ Πατρός μου, κληρονομήσατε τὴν σμου. → Δεῦτε, οἱ εὐλογημένοι τοῦ Πατρός μου, κληρονομήσατε τὴν ἡτοιμασμένην ὑμῖν βασιλείαν ἀπὸ καταβολῆς κόσμου.; πάλεν → πάλιν; ἀπο῾δέχεται → ἀποδέχεται; ὃ ᾿λέγει → ὃ λέγει; ἐλπί῾δος → ἐλπίδος.

Topics: Christology, Eschatology

Cite (SBL): Cyril of Alexandria, Comm. Luke 9.26 (PG 72 72:651; trans. Sophia Scriptura, https://sophiascriptura.com/p/cyril-alexandria-commentarius-lucam/9-26). (abbreviation not yet checked)

Permanent link: https://sophiascriptura.com/p/cyril-alexandria-commentarius-lucam/9-26

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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.

9.29PG 72 72:653

Ἐπειδὴ ἤκουον, ὅτι δεῖ ἀναστῆναι τὴν ἡμετέραν σάρκα, ποίῳ δὲ σχήματι ἄδηλον ἦν, ἵνα δῷ δείγμα τῆς μεταβολῆς, αὐτοῦ τὴν σάρκα μετέβαλεν, ἵνα ἡμῖν τὴν ἐλπίδα βεβαιώσῃ· μεταμορφοῦται τοιγαροῦν ἔμπροσθεν αὐτῶν. Πεπράχθαι δὲ φαμεν τὴν τὸν ἱερώτατον, καὶ τὸν τῶν προφητῶν πανάριστον μεταμόρφωσιν αὐτοῦ, οὐχὶ δή που τὸ σχῆμα τὸ ἀνα θρώπινον ἀποβαλόντος τοῦ σώματος, ἀλλὰ δόξης τινὸς φωτοειδούς περιστελλούσης αὐτὸ, καὶ τὸν ἀτιμότατον τῆς σαρκὸς χαρακτήρα μεταχρωννύσης ὥσπερ εἰς ὄψιν εὐκλεεστέραν· κατὰ τὸ, « Σπείρεται ἐν ἀτιμίᾳ, ἐγείρεται ἐν δόξῃ, » παρὰ τοῦ θείου Παύλου καλῶς εἰρημένον. Νῦν μὲν γὰρ αὐτὸ τοῦτο σάρξ ἐστι γυμνή, οὐ δόξῃ τινὶ κατακεχρωσμένη, οὐ λαμπρό τητι φυσικῇ κατηγλαϊσμένη, ψιλὴν δὲ καὶ μόνην τὴν ἐκ φύσεως ἀδοξίαν τε ὁμοῦ καὶ ἀσθένειαν ἔχουσα. Κατὰ δὲ τὸν τῆς ἀναστάσεως καιρὸν ἐξαλλαγή τις ἔσται θεοπρεπής, καὶ δόξης οὐ σχήματος μεταβολή. Θείας γὰρ δόξης ἐπιβλήμασι περιαστράψει λοιπόν· ἐκλάμψουσι γὰρ οἱ δίκαιοι καθάπερ ὁ ἥλιος ἐν τῇ βασιλείᾳ τοῦ Πατρὸς αὐτοῦ, κατὰ τὴν τοῦ Σωτῆρος φωνήν. Ἐκείνης οὖν τῆς μελλούσης δόξης ὑπόδειγμα παρεδήλου ἡ παραδειχθεῖσα τοῖς μαθηταῖς μεταμόρφωσις · καὶ σωματικῶς ἐπεδείκνυτο πρὸς τὸ καὶ τοῖς θνητοῖς αὐτῶν εἰς θέαν ὑποπεσεῖν ὀφθαλμοῖς, εἰ καὶ τὴν ὑπερβολὴν οὐκ ἤνεγκαν τῆς λαμπρότητος.

Epeidē ēkouon, hoti dei anastēnai tēn hēmeteran sarka, poiǭ de schēmati adēlon ēn, hina dǭ deigma tēs metabolēs, autou tēn sarka metebalen, hina hēmin tēn elpida bebaiōsę̄; metamorphoutai toigaroun emprosthen autōn. Peprachthai de phamen tēn ton hierōtaton, kai ton tōn prophētōn panariston metamorphōsin autou, ouchi dē pou to schēma to ana thrōpinon apobalontos tou sōmatos, alla doxēs tinos phōtoeidous peristellousēs auto, kai ton atimotaton tēs sarkos charaktēra metachrōnnysēs hōsper eis opsin eukleesteran; kata to, « Speiretai en atimią, egeiretai en doxę̄, » para tou theiou Paulou kalōs eirēmenon. Nyn men gar auto touto sarx esti gymnē, ou doxę̄ tini katakechrōsmenē, ou lampro tēti physikę̄ katēglaïsmenē, psilēn de kai monēn tēn ek physeōs adoxian te homou kai astheneian echousa. Kata de ton tēs anastaseōs kairon exallagē tis estai theoprepēs, kai doxēs ou schēmatos metabolē. Theias gar doxēs epiblēmasi periastrapsei loipon; eklampsousi gar hoi dikaioi kathaper ho hēlios en tę̄ basileią tou Patros autou, kata tēn tou Sōtēros phōnēn. Ekeinēs oun tēs mellousēs doxēs hypodeigma paredēlou hē paradeichtheisa tois mathētais metamorphōsis ; kai sōmatikōs epedeiknyto pros to kai tois thnētois autōn eis thean hypopesein ophthalmois, ei kai tēn hyperbolēn ouk ēnenkan tēs lamprotētos.

Since they heard that our flesh must rise, but in what form was unclear, he changed his own flesh to give a sample of the change, so as to confirm our hope. He is transfigured, then, before them. We say that his transfiguration took place … not by the body casting off its human form, but by a certain glory like light enveloping it and changing the colour of the flesh’s most lowly character, as it were, into a more glorious appearance; according to the saying of the divine Paul, well spoken: “It is sown in dishonour, it is raised in glory.” For now it is flesh just as it is, bare, not coloured with any glory, not adorned with natural brightness, but having only the dishonour and weakness that belong to its nature. But at the time of the resurrection there will be a change befitting God, a change of glory, not of form. For it will then flash with garments of divine glory; for the righteous will shine like the sun in the kingdom of their Father, according to the Saviour’s word. The transfiguration shown to the disciples, then, displayed a pattern of that glory to come; and it was shown bodily so as to come within the sight even of their mortal eyes, even though they could not bear the excess of its brightness.

Luke 9:29 (allusion, high confidence) · Matt 17:2 (allusion, medium confidence) · 1 Cor 15:43 (quotation, high confidence) · Matt 13:43 (quotation, high confidence) · Luke 9:32 (allusion, medium confidence)

Notes and citation

Summary: The transfiguration gave a pattern of the resurrection body: not a change of human form but a clothing of the flesh with divine glory, as the righteous will shine in the kingdom.

A displaced phrase (“the most holy, and the best of the prophets”, perhaps of Moses and Elijah) breaks the second sentence in the scan; it is marked “…”.

Notes on the original text

Digital text corrected (edition's excerpt mark and siglum): (Β Ἐπειδὴ → Ἐπειδὴ.

Topics: Christology, Eschatology

Cite (SBL): Cyril of Alexandria, Comm. Luke 9.29 (PG 72 72:653; trans. Sophia Scriptura, https://sophiascriptura.com/p/cyril-alexandria-commentarius-lucam/9-29). (abbreviation not yet checked)

Permanent link: https://sophiascriptura.com/p/cyril-alexandria-commentarius-lucam/9-29

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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.

9.35PG 72 72:655

Φωνὴ ἐγένετο ἐκ τῆς νεφέλης. Πέπρακταί τι καὶ ἕτερον χρήσι μον εἰς βεβαίωσιν τῆς ἐπ᾿ αὐτῷ πίστεως τοῖς τε μαθηταῖς καὶ πᾶσιν ἡμῖν. Ἐκ νεφέλης γὰρ ἄνωθεν ὡς ἐκ τοῦ Θεοῦ καὶ Πατρὸς κατεπέμφθη φωνή λέ γουσα · · Οὗτός ἐστιν ὁ Υἱός μου ὁ ἀγαπητὸς, αὐτοῦ ἀκούετε· · καὶ ἐν τῷ γενέσθαι τὴν φωνὴν, εὑρέθη, φησὶν, ὁ Ἰησοῦς ἑστὼς μόνος. Μωϋσέως δὲ καὶ προ φητῶν μᾶλλον, αὐτοῦ ἀκούειν ἐπιτάττει. Ἵνα δὲ μὴ συκοφαντῆται παρά τινων ἡ ἀλήθεια λεγόντων, ὅτι Μωϋσέως μᾶλλον ἀκούειν αὐτοὺς προστέταχεν, ἐπο εσημήνατο ὁ εὐαγγελιστὴς λέγων, ὅτι ἐν τῷ γενέσθαι τὴν φωνὴν, εὑρέθη ὁ Ἰησοῦς μόνος. Αὐτοῦ τοιγαρ οῦν προστέταχεν ἀκούειν· καὶ γάρ ἐστιν αὐτὸς τέλος νόμου καὶ προφητῶν· διὸ καὶ πρὸς Ἰουδαίους ἔλεγεν· • Εἰ ἐπιστεύετε Μωϋσεῖ, ἐπιστεύετε ἂν ἐμοί· περὶ γὰρ ἐμοῦ ἐκεῖνος ἔγραψεν. » Ἡ μὲν τοῦ Θεοῦ καὶ Πατρὸς φωνή καλή τε καὶ ἀξιάγαστος· ἀκράτῳ δὲ ἤδη κατεχόμενοι οἱ μαθηταὶ δείματι, πίπτουσιν ἐπὶ πρόσωπον, ἵνα πάλιν καὶ διὰ τούτου μάθωμεν, ὡς ἀναγκαιοτάτη τοῖς ἐπὶ γῆς ἡ τοῦ Σωτῆρος γέγονε παρουσία καὶ μεσιτεία γενομένη δηλαδὴ κατὰ τὸν τῆς ἐνανθρωπήσεως τρόπον. Εἰ μὴ γὰρ γέγονε καθ' ἡμᾶς ὁ μονογενὴς τοῦ Θεοῦ Λόγος, τις ἂν ἡμῶν ἤνεγκεν ἄνωθεν προσβάλλοντα Θεόν; τίς δ᾽ ἂν ὑπέστη - τὴν ἄφραστον αὐτοῦ δόξαν, τὴν οὐδενὶ τάχα τῶν γε· νητῶν φορητήν; Φῶς γὰρ αὐτὸν οἰκεῖν ἀπρόσιτον, καὶ ὁ θεσπέσιός φησι Παῦλος. Καὶ ἰδοὺ ἀνὴρ ἀπὸ τοῦ ὄχλου ἀνεβόησε, κ. τ. λ. Οὐκ ἀμώμητον οὗτος τὴν πρόσοδον ἐποιήσατο, κατεβόησε γὰρ τοῦ χοροῦ τῶν ἁγίων μαθητῶν, ὡς μὴ ἰσχυσάντων ἐπιτιμῆσαι τῷ δαιμονίῳ. Ἔδει γὰρ τιμῶντα μᾶλλον τὸν Ἰησοῦν τὴν παρ' αὐτοῦ αἰτεῖν ἐπικουρίαν. Διό φησιν ὁ Χρι·

Phōnē egeneto ek tēs nephelēs. Pepraktai ti kai heteron chrēsi mon eis bebaiōsin tēs ep᾿ autǭ pisteōs tois te mathētais kai pasin hēmin. Ek nephelēs gar anōthen hōs ek tou Theou kai Patros katepemphthē phōnē le gousa ; ; Houtos estin ho Huios mou ho agapētos, autou akouete; ; kai en tǭ genesthai tēn phōnēn, heurethē, phēsin, ho Iēsous hestōs monos. Mōÿseōs de kai pro phētōn mallon, autou akouein epitattei. Hina de mē sykophantētai para tinōn hē alētheia legontōn, hoti Mōÿseōs mallon akouein autous prostetachen, epo esēmēnato ho euangelistēs legōn, hoti en tǭ genesthai tēn phōnēn, heurethē ho Iēsous monos. Autou toigar oun prostetachen akouein; kai gar estin autos telos nomou kai prophētōn; dio kai pros Ioudaious elegen; • Ei episteuete Mōÿsei, episteuete an emoi; peri gar emou ekeinos egrapsen. » Hē men tou Theou kai Patros phōnē kalē te kai axiagastos; akratǭ de ēdē katechomenoi hoi mathētai deimati, piptousin epi prosōpon, hina palin kai dia toutou mathōmen, hōs anankaiotatē tois epi gēs hē tou Sōtēros gegone parousia kai mesiteia genomenē dēladē kata ton tēs enanthrōpēseōs tropon. Ei mē gar gegone kath' hēmas ho monogenēs tou Theou Logos, tis an hēmōn ēnenken anōthen prosballonta Theon? tis d᾽ an hypestē - tēn aphraston autou doxan, tēn oudeni tacha tōn ge; nētōn phorētēn? Phōs gar auton oikein aprositon, kai ho thespesios phēsi Paulos. Kai idou anēr apo tou ochlou aneboēse, k. t. l. Ouk amōmēton houtos tēn prosodon epoiēsato, kateboēse gar tou chorou tōn hagiōn mathētōn, hōs mē ischysantōn epitimēsai tǭ daimoniǭ. Edei gar timōnta mallon ton Iēsoun tēn par' autou aitein epikourian. Dio phēsin ho Chri;

“A voice came out of the cloud” (9:35). Something else useful was done for the confirmation of faith in him, for the disciples and for all of us. For out of a cloud above, as from God the Father, a voice was sent down saying, “This is my beloved Son; listen to him”; and when the voice came, it says, Jesus was found standing alone. He commands them to listen to him rather than to Moses and the prophets. And so that the truth might not be slandered by some saying that he commanded them rather to listen to Moses, the evangelist noted, saying that when the voice came Jesus was found alone. It was to him, then, that he commanded them to listen; for he is the end of the law and the prophets. Therefore he said to the Jews too: “If you believed Moses, you would believe me; for he wrote of me.” The voice of God the Father was beautiful and admirable; but the disciples, now held by unmixed fear, fall on their faces, so that through this too we may learn how most necessary for those on earth has been the Saviour’s presence and mediation, which came about, clearly, by way of the incarnation. For if the only-begotten Word of God had not become as we are, which of us could have borne God assailing us from above? Who would have endured his unspeakable glory, which perhaps no created being could bear? For “he dwells in unapproachable light,” as the divine Paul says. “And behold, a man from the crowd cried out,” and so on (9:38). This man did not make a blameless approach; for he cried out against the choir of the holy disciples, as not having been able to rebuke the demon. He ought rather to have honoured Jesus and asked for his help. Therefore Christ says:

Luke 9:35 (quotation, high confidence) · Luke 9:36 (allusion, high confidence) · Rom 10:4 (allusion, high confidence) · John 5:46 (quotation, high confidence) · Matt 17:6 (allusion, high confidence) · 1 Tim 2:5 (allusion, medium confidence) · 1 Tim 6:16 (quotation, high confidence) · Luke 9:38 (quotation, high confidence) · Luke 9:40 (allusion, high confidence)

Notes and citation

Summary: The Father’s voice commanded the disciples to listen to Jesus, found alone, rather than to Moses and the prophets; their fear shows the need of the incarnate Mediator, without whom no one could bear God’s glory; the father of the possessed boy wrongly blamed the disciples.

The sentence runs on into the next fragment.

Topics: Christology

Cite (SBL): Cyril of Alexandria, Comm. Luke 9.35 (PG 72 72:655; trans. Sophia Scriptura, https://sophiascriptura.com/p/cyril-alexandria-commentarius-lucam/9-35). (abbreviation not yet checked)

Permanent link: https://sophiascriptura.com/p/cyril-alexandria-commentarius-lucam/9-35

BibTeX · RIS · CSL-JSON (whole work; this passage's key: sophiascriptura-cyril-alexandria-commentarius-lucam-9-35) · 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.

9.41PG 72 72:655

στός· « Ὦ γενεὰ ἄπιστος! » Διὰ τὴν σὴν, λέγων, ἀπι· στίαν οὐκ ἐνήργηκεν ἡ χάρις. Ὅτι γὰρ χρὴ μετά πίστεως καὶ Χριστῷ προσιέναι, καὶ τοῖς παρ᾿ αὐτοῦ τὴν τοῦ δύνασθαι θαυματουργεῖν χάριν λαβοῦσιν, αὐτὸς ἡμᾶς ἐδίδαξε, πανταχοῦ τὴν πίστιν αἰτῶν παρὰ τῶν προσιόντων αὐτῷ. Ταύτης ἕνεκα τῆς αἰτίας αὐτοῦ καταβοᾷ ὁ Χριστὸς, γενεὰν ἄπιστον καὶ διεστραμμένην αὐτὸν τε, καὶ τοὺς ὁμογνώμονας αὐτοῦ ἀποκαλῶν· ὁ γὰρ ἄπιστος, καὶ διεστραμμένος πάντως, κατ' οὐδένα τρόπον ὀρθοποδεῖν εἰδώς· τοῖς οὕτω γνώμης ἔχουσιν ἀνοσιώτατα, οὐκ ἀξιοῖ συνεῖναι Χριστός. Καὶ εἰ χρή τι τῶν ἀνθρωπίνων εἰπεῖν, ὀλιγωρεί καὶ ἀκηδιᾷ· « Ἕως τίνος, λέγων, ἔσομαι πρὸς ὑμᾶς, καὶ ἀνέξομαι ὑμῶν; » Ὁ γὰρ λέγων ἀσθενῆ πρὸς τὴν κατὰ τῶν πνευμάτων ἐνέργειαν τοὺς παρ᾿ αὐτοῦ λαβόντας τὴν χάριν, αὐτῆς μᾶλλον κατηγορεῖ τῆς χάριτος, οὐ τῶν λαβόντων αὐτήν. Αὐτοῦ γοῦν ἀνοσίως κατηγόρησεν ὁ εἰπὼν περὶ τῶν μαθητῶν, ὅτι οὐκ ἠδυνήθησαν αὐτὸ ἐκβαλεῖν.

stos; « Ō genea apistos! » Dia tēn sēn, legōn, api; stian ouk enērgēken hē charis. Hoti gar chrē meta pisteōs kai Christǭ prosienai, kai tois par᾿ autou tēn tou dynasthai thaumatourgein charin labousin, autos hēmas edidaxe, pantachou tēn pistin aitōn para tōn prosiontōn autǭ. Tautēs heneka tēs aitias autou kataboą ho Christos, genean apiston kai diestrammenēn auton te, kai tous homognōmonas autou apokalōn; ho gar apistos, kai diestrammenos pantōs, kat' oudena tropon orthopodein eidōs; tois houtō gnōmēs echousin anosiōtata, ouk axioi syneinai Christos. Kai ei chrē ti tōn anthrōpinōn eipein, oligōrei kai akēdią; « Heōs tinos, legōn, esomai pros hymas, kai anexomai hymōn? » Ho gar legōn asthenē pros tēn kata tōn pneumatōn energeian tous par᾿ autou labontas tēn charin, autēs mallon katēgorei tēs charitos, ou tōn labontōn autēn. Autou goun anosiōs katēgorēsen ho eipōn peri tōn mathētōn, hoti ouk ēdynēthēsan auto ekbalein.

“O faithless generation!” (9:41), meaning: “Because of your unbelief the grace did not work.” For that one must approach Christ with faith, and those who have received from him the grace of working wonders, he himself taught us, everywhere asking faith from those who came to him. For this reason Christ cries out against him, calling him and those like-minded with him a faithless and perverse generation; for the faithless man is altogether perverse, knowing in no way how to walk straight. With those of such most unholy mind Christ does not deign to be. And if one may say something human, he grows weary and disheartened, saying: “How long shall I be with you and bear with you?” For he who says that those who have received grace from him are weak in working against the spirits accuses the grace itself rather than those who received it. So the man who said of the disciples that they could not cast it out impiously accused Christ himself.

Luke 9:41 (quotation, high confidence) · Luke 9:40 (allusion, high confidence)

Notes and citation

Summary: Christ rebuked the father as faithless, since faith is required for healing and to blame the disciples was to blame the grace Christ had given them.

The staged reference is approximate: the fragment explains Luke 9:41 (its first word ends the previous fragment).

Cite (SBL): Cyril of Alexandria, Comm. Luke 9.41 (PG 72 72:655; trans. Sophia Scriptura, https://sophiascriptura.com/p/cyril-alexandria-commentarius-lucam/9-41). (abbreviation not yet checked)

Permanent link: https://sophiascriptura.com/p/cyril-alexandria-commentarius-lucam/9-41

BibTeX · RIS · CSL-JSON (whole work; this passage's key: sophiascriptura-cyril-alexandria-commentarius-lucam-9-41) · 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.

9.42PG 72 72:657

Ἐπετίμησε δὲ ὁ Ἰησοῦς τῷ πνεύματι τῷ ἀκαθάρτῳ. Ἔδει μὲν οὖν τὸν τοῦ δαιμονῶντος πατέρα λυπούμενον ἀπελθεῖν, οὐ τετυχηκότα τῆς φιλοτιμίας. Ἵνα δὲ μή τις οἴηται καὶ αὐτὸν τὸν Χριστὸν ἀτονῆσαι πρὸς τὴν θαυματουργίαν, ἐπετίμησε τῷ ἀκαθάρτῳ πνεύματι, καὶ παραχρῆμα ἐφυγαδεύετο, «Καὶ ἀπέδωκεν αὐτὸν, φησὶ, τῷ πατρὶ αὐτοῦ·· οὐ γὰρ ἦν ἔτι τοῦ πατρὸς, ἀλλὰ τοῦ κρατοῦντος πνεύματος. Ἐπειδὴ δὲ ἀπεσείσατο τὴν πλεονεξίαν, γέγονε πάλιν τοῦ ἰδίου πατρὸς τῇ Χριστοῦ δυνάμει, ὃς καὶ τοῖς ἰδίοις ἀποστόλοις δέδωκεν ἐξουσίαν τὰς θεοσημείας κατορθοῦν, καὶ τοῖς ἀκαθάρτοις ἐπιτιμᾶν πνεύμασι. Θέσθε ὑμεῖς εἰς τὰς καρδίας ὑμῶν τοὺς λόγους τούτους.

Epetimēse de ho Iēsous tǭ pneumati tǭ akathartǭ. Edei men oun ton tou daimonōntos patera lypoumenon apelthein, ou tetychēkota tēs philotimias. Hina de mē tis oiētai kai auton ton Christon atonēsai pros tēn thaumatourgian, epetimēse tǭ akathartǭ pneumati, kai parachrēma ephygadeueto, «Kai apedōken auton, phēsi, tǭ patri autou;; ou gar ēn eti tou patros, alla tou kratountos pneumatos. Epeidē de apeseisato tēn pleonexian, gegone palin tou idiou patros tę̄ Christou dynamei, hos kai tois idiois apostolois dedōken exousian tas theosēmeias katorthoun, kai tois akathartois epitiman pneumasi. Thesthe hymeis eis tas kardias hymōn tous logous toutous.

“But Jesus rebuked the unclean spirit” (9:42). The father of the possessed boy might have had to go away grieved, not having obtained the favour. But so that no one should think that Christ himself too lacked strength for the wonder, he rebuked the unclean spirit, and at once it was put to flight. “And he gave him back,” it says, “to his father”; for he no longer belonged to his father but to the spirit that held him. But when he had shaken off its greed, he became again his own father’s by the power of Christ, who also gave his own apostles authority to accomplish divine signs and to rebuke unclean spirits. “Let these words sink into your ears” (9:44).

Luke 9:42 (quotation, high confidence) · Luke 9:1 (allusion, high confidence) · Luke 9:44 (quotation, high confidence)

Notes and citation

Summary: Christ cast out the spirit himself so that no one would think him powerless, and restored the boy, who had belonged to the demon, to his father.

Cite (SBL): Cyril of Alexandria, Comm. Luke 9.42 (PG 72 72:657; trans. Sophia Scriptura, https://sophiascriptura.com/p/cyril-alexandria-commentarius-lucam/9-42). (abbreviation not yet checked)

Permanent link: https://sophiascriptura.com/p/cyril-alexandria-commentarius-lucam/9-42

BibTeX · RIS · CSL-JSON (whole work; this passage's key: sophiascriptura-cyril-alexandria-commentarius-lucam-9-42) · 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.

9.44PG 72 72:657

Ποία τις ἡ παρασκευάσασα πρόφασις τὸν Χριστὸν ταῦτα νῦν εἰπεῖν πρὸς τοὺς μαθητάς; ᾿Ανήνεγκε μὲν τοὺς κορυφαίους αὐτῶν εἰς τὸ ὄρος, καὶ μεταμορφωθεὶς ἔδειξεν αὐτοῖς τὴν δόξαν, μεθ' ἧς κατὰ καιροὺς ἐπιλάμψει · κατελθὼν δὲ ἐκ τοῦ ὄρους, πονηροῦ καὶ ἀπηνοῦς πνεύματος ἠλευθέρωσέ τινα. ᾿Αλλ᾿ ἔδει πάντως αὐτὸν τὸ σωτήριον ὑπὲρ ἡμῶν ὑπομεῖναι πάθος, καὶ τῆς Ἰουδαίων ἀνασχέσθαι σκαιότητος· οὗ γεγονότος, οὐδὲν ἀπεικὸς ἐννοεῖν ἐν θορύβοις ἔσεσθαι τοὺς μαθητὰς, καὶ τοιαῦτά που καθ' ἑαυτοὺς ἐννοεῖν τε καὶ λέγειν· Ὁ τοσοῦτος, ὁ νεκροὺς ἀναστήσας ἐν ἐξουσίᾳ θεοπρεπεί, ὁ θαλάσσαις ἐπιτιμῶν καὶ πνεύμασιν, ὁ λόγῳ συντρίβων τὸν Σατανᾶν, πῶς ἤλω νυνὶ, καὶ τοῖς τῶν φονώντων ἐμπέπτωκε βρόχοις; Αρ' οὖν ἡπατήμεθα, Θεὸν εἶναι νομίζοντες αὐτὸν ; Ἵν᾿ οὖν εἰδεῖεν τὸ πάντως ἐσόμενον, ἀπόθετον ὥσπερ εἰς νοῦν ποιεῖσθαι κελεύει τὸ μυστήριον· « Θέσθε γὰρ ὑμεῖς, φησὶν, εἰς τὰς καρδίας ὑμῶν. » Τὸ δὲ ὑμεῖς ἐν τούτοις, διαστέλλοντὸς ἐστιν ἀπὸ τῶν ἄλλων αὐτούς. Ἤθελε γὰρ εἰδέναι αὐτοὺς τὸ συμβησόμενον, οὐ μὴν καὶ λαλεῖν ἑτέροις· τούς τε γὰρ ἀγελαίους λαθεῖν ἔδει, ὅτι πείσεται· καὶ αὐτοὺς πεπληροφορημένους, ὅτι ἀναβιώσει πατήσας τὸν θάνατον, διαφυγεῖν ἑτοίμως τὰ ἐκ τοῦ σκανδαλίζεσθαι βλάβη.

Poia tis hē paraskeuasasa prophasis ton Christon tauta nyn eipein pros tous mathētas? ᾿Anēnenke men tous koryphaious autōn eis to oros, kai metamorphōtheis edeixen autois tēn doxan, meth' hēs kata kairous epilampsei ; katelthōn de ek tou orous, ponērou kai apēnous pneumatos ēleutherōse tina. ᾿All᾿ edei pantōs auton to sōtērion hyper hēmōn hypomeinai pathos, kai tēs Ioudaiōn anaschesthai skaiotētos; hou gegonotos, ouden apeikos ennoein en thorybois esesthai tous mathētas, kai toiauta pou kath' heautous ennoein te kai legein; Ho tosoutos, ho nekrous anastēsas en exousią theoprepei, ho thalassais epitimōn kai pneumasin, ho logǭ syntribōn ton Satanan, pōs ēlō nyni, kai tois tōn phonōntōn empeptōke brochois? Ar' oun hēpatēmetha, Theon einai nomizontes auton ? Hin᾿ oun eideien to pantōs esomenon, apotheton hōsper eis noun poieisthai keleuei to mystērion; « Thesthe gar hymeis, phēsin, eis tas kardias hymōn. » To de hymeis en toutois, diastellontos estin apo tōn allōn autous. Ēthele gar eidenai autous to symbēsomenon, ou mēn kai lalein heterois; tous te gar agelaious lathein edei, hoti peisetai; kai autous peplērophorēmenous, hoti anabiōsei patēsas ton thanaton, diaphygein hetoimōs ta ek tou skandalizesthai blabē.

What reason led Christ to say this now to the disciples? He had taken the chief of them up the mountain, and, transfigured, had shown them the glory with which he will shine forth in due time; and coming down from the mountain he had freed someone from an evil and harsh spirit. But he had altogether to endure the saving passion for us and to bear the perversity of the Jews; and when this happened, it was not unlikely that the disciples would be in turmoil, and would think and say to themselves something like this: “He who is so great, who raised the dead with authority befitting God, who rebukes seas and winds, who crushes Satan by a word—how has he now been caught and fallen into the snares of murderers? Were we deceived, then, in thinking him God?” So that they might know what was certainly going to happen, he bids them store the mystery away, as it were, in their minds: “For you,” he says, “let these words sink into your hearts.” The “you” here sets them apart from the others. For he wished them to know what would happen, but not to tell it to others; for the common crowd had to be kept from knowing that he would suffer; and they, fully assured that he would come back to life, having trampled death, would readily escape the harm of being scandalized.

Luke 9:44 (quotation, high confidence) · Luke 9:28 (allusion, medium confidence) · Luke 9:42 (allusion, medium confidence)

Notes and citation

Summary: Christ foretold his passion to the disciples privately so that, when it came, they would not doubt his divinity, while the crowd was not to know it in advance.

Notes on the original text

Digital text corrected (OCR slip; siglum of the edition): Ι. Ποία → Ποία; ἀναβιψη → ἀναβιώσει.

Topics: Christology

Cite (SBL): Cyril of Alexandria, Comm. Luke 9.44 (PG 72 72:657; trans. Sophia Scriptura, https://sophiascriptura.com/p/cyril-alexandria-commentarius-lucam/9-44). (abbreviation not yet checked)

Permanent link: https://sophiascriptura.com/p/cyril-alexandria-commentarius-lucam/9-44

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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.

9.45PG 72 72:659

Οἱ δὲ ἡγνόουν τὸ ῥῆμα τοῦτο. Πῶς ἡγνόουν οἱ μαθηταὶ τὸ Χριστοῦ μυστήριον, πλεισταχοῦ διὰ τῆς τοῦ νόμου σκιᾶς προγραφόμενον; Ἧσαν μὲν γὰρ ἐκ τῆς τῶν Ἰου δαίων ἀγέλης, οὐ ῥᾴθυμοι δὲ οὐδὲ τῶν Μωυσέως γραμμάτων ἀνεπιστήμονες· καὶ γοῦν διὰ τοῦτο ἀπόλεκτοι γεγόνασι παρὰ Χριστοῦ. ᾿Αλλ' ὡς ὁ μακάριος φησι Παῦλος· « Πώρωσις ἀπὸ μέρους γέγονε τῷ Ἰσραὴλ, καὶ ἄχρι τῆς σήμερον, ἡνίκα ἀναγινώσκεται Μωϋσῆς, κάλυμμα ἐπὶ τὴν καρδίαν αὐτῶν κεῖται μὴ ἀνακαλυπτόμενον, ὅτι ἐν Χριστῷ καταργεῖται. › Χρὴ τοιγαροῦν προσιόντας τῷ Χριστῷ λέγειν· «᾿Αποκάλυψον τοὺς ὀφθαλμούς μου, καὶ κατανοήσω τὰ θαυμάσια ἐκ τοῦ νόμου σου. » Εἰσῆλθε δὲ διαλογισμὸς ἐν αὐτοῖς, τὸ τὶς ἂν εἴη μείζων αὐτῶν.

Hoi de hēgnooun to rhēma touto. Pōs hēgnooun hoi mathētai to Christou mystērion, pleistachou dia tēs tou nomou skias prographomenon? Hēsan men gar ek tēs tōn Iou daiōn agelēs, ou rhąthymoi de oude tōn Mōyseōs grammatōn anepistēmones; kai goun dia touto apolektoi gegonasi para Christou. ᾿All' hōs ho makarios phēsi Paulos; « Pōrōsis apo merous gegone tǭ Israēl, kai achri tēs sēmeron, hēnika anaginōsketai Mōÿsēs, kalymma epi tēn kardian autōn keitai mē anakalyptomenon, hoti en Christǭ katargeitai. › Chrē toigaroun prosiontas tǭ Christǭ legein; «᾿Apokalypson tous ophthalmous mou, kai katanoēsō ta thaumasia ek tou nomou sou. » Eisēlthe de dialogismos en autois, to tis an eiē meizōn autōn.

“But they did not understand this saying” (9:45). How did the disciples not understand the mystery of Christ, foreshadowed in very many places through the shadow of the law? They were from the flock of the Jews, yet not careless nor ignorant of the writings of Moses; and indeed for this reason they were chosen by Christ. But, as the blessed Paul says: “A hardening has come upon Israel in part; and to this day, whenever Moses is read, a veil lies over their heart, not lifted, because it is abolished in Christ.” Those who come to Christ, then, must say: “Unveil my eyes, and I will behold the wonders of your law.” “And a reasoning entered among them, as to which of them was the greatest” (9:46).

Luke 9:45 (quotation, high confidence) · Rom 11:25 (quotation, high confidence) · 2 Cor 3:14 (quotation, high confidence) · 2 Cor 3:15 (quotation, high confidence) · Ps 119:18 (118:18 LXX) (quotation, high confidence) · Luke 9:46 (quotation, high confidence)

Notes and citation

Summary: The disciples, though versed in the law, did not grasp the prophecy of the passion because of the veil over Israel’s heart, which only Christ removes.

Notes on the original text

Digital text corrected (edition's excerpt mark and siglum): (Β. Πῶς → Πῶς.

Cite (SBL): Cyril of Alexandria, Comm. Luke 9.45 (PG 72 72:659; trans. Sophia Scriptura, https://sophiascriptura.com/p/cyril-alexandria-commentarius-lucam/9-45). (abbreviation not yet checked)

Permanent link: https://sophiascriptura.com/p/cyril-alexandria-commentarius-lucam/9-45

BibTeX · RIS · CSL-JSON (whole work; this passage's key: sophiascriptura-cyril-alexandria-commentarius-lucam-9-45) · 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.

9.46PG 72 72:659

Οὐ πάντας οἶμαι τοὺς μακαρίους μαθητὰς τὴν τοιαύτὴν ἐσχηκέναι νόσον· ἀπίθανον γὰρ ἅπαντας κοινὴν καὶ μίαν εὐθὺς εἰσδέξασθαι νόσον· ἑνὸς δὲ, ὡς οἶμαι, παθόντος αὐτὴν, ἵνα μὴ τινα διαβολὴν κατά τινος τῶν συμμαθητῶν ὁ σοφώτατος εὐαγγελιστὴς ἐξυφαίνων εὑρεθῇ, ἀδιορίστως ἀποφαίνεται λέγων, ὅτι Εἰσῆλθε διαλογισμὸς ἐν αὐτοῖς, τὸ, τίς ἂν εἴη μείζων αὐτῶν. - Πάθος δὴ οὖν διακένου δόξης εἰσδεδράμηκέ τινα τῶν ἁγίων ἀποστόλων· τὸ γὰρ ὅλως διαλογίζεσθαι τὸ, τίς ἂν εἴη – μείζων αὐτῶν, φιλονεικοῦντός ἐστι καὶ τὸ προεστάκαι τῶν ἄλλων ἐπιθυμήσαντος. ᾿Αλλ' ὁ τὰ πάντα εἰδὼς Χριστὸς ὁ Θεὸς ἡμῶν ἐν τῇ τοῦ μαθητοῦ διανοίᾳ διαλογισμὸν ὥσπερ τινὰ πικρίαν ἄνω φύουσαν, κατὰ τὸ γεγραμμένον, πρὶν εἰς ὕψος ἀρθῆναι, πρὶν ἀδρυνθῆναι, ἐκ ῥίζης αὐτῆς ἀναβαθρεύει τὸ κακόν. Αρχόμενα γὰρ ἐν ἡμῖν τὰ πάθη, νικᾶται ῥᾳδίως, ἀδρυνθέντα δὲ δυσαπόβλητά ἐστι. Πῶς οὖν ἆρα τὸ φιλόδοξον πάθος ἀποκείρει ὁ πνευμάτων ἰατρός; Ἐπελάβετο τὸ παιδίον, καὶ ἔστησεν αὐτὸ παρ' ἑαυτῷ. Ωφελείας δὲ χάριν ἐποιεῖτο τὸ χρῆμα καὶ αὐτοῖς τοῖς ἁγίοις ἀποστόλοις, καὶ ἡμῖν δὲ τοῖς μετ' ἐκεί νους. Περιβόσκεται γὰρ ἡ τοιάδε νόσος ὡς ἐπίπαν τοὺς ἀνθρώπους, εἴπερ ἂν εἶεν ἐν ὑπεροχῇ τῇ κατά τινων. Τίνος οὖν ἆρα τύποὺ καὶ εἰκόνα τὸ παρενεχθὲν ἐποιεῖτο παιδίον; ᾿Απονήρου καὶ ἀφιλοδόξου ζωῆς· ἀκαπάλευτον γὰρ ἔχει τὴν γνώμην, ἀνώθευτον τὴν καρδίαν, καὶ ἔστιν ἐν ἁπλό τητι διαλογισμῶν· οὐ φιλοδοξίας ἐρᾷ, οὐκ οἶδεν ὑπεροχῆς τρόπον. Εἶτά φησιν, ὅτι· « Ὃς ἂν δέξηται τοῦτο τὸ παιδίον ἐπὶ τῷ ὀνόματί μου, » καὶ τὰ ἑξῆς· τουτέστιν, « Ὁ μικρότερος ἐν πᾶσιν ὑμῖν ὑπάρχων, οὗτος ἔσται μέγας, » τὸν μετριόφρονα λέγων, καὶ οὐδὲν ὑψηλὸν περὶ ἑαυτοῦ λογιζόμενον δι᾽ εὐλάβειαν. ῾ὡς ἂν δέξηται τοῦτο τὸ παιδίον ἐπὶ τῷ ὀνό ματί μου, κ. τ. λ.

Ou pantas oimai tous makarious mathētas tēn toiautēn eschēkenai noson; apithanon gar hapantas koinēn kai mian euthys eisdexasthai noson; henos de, hōs oimai, pathontos autēn, hina mē tina diabolēn kata tinos tōn symmathētōn ho sophōtatos euangelistēs exyphainōn heurethę̄, adioristōs apophainetai legōn, hoti Eisēlthe dialogismos en autois, to, tis an eiē meizōn autōn. - Pathos dē oun diakenou doxēs eisdedramēke tina tōn hagiōn apostolōn; to gar holōs dialogizesthai to, tis an eiē – meizōn autōn, philoneikountos esti kai to proestakai tōn allōn epithymēsantos. ᾿All' ho ta panta eidōs Christos ho Theos hēmōn en tę̄ tou mathētou dianoią dialogismon hōsper tina pikrian anō phyousan, kata to gegrammenon, prin eis hypsos arthēnai, prin adrynthēnai, ek rhizēs autēs anabathreuei to kakon. Archomena gar en hēmin ta pathē, nikatai rhądiōs, adrynthenta de dysapoblēta esti. Pōs oun ara to philodoxon pathos apokeirei ho pneumatōn iatros? Epelabeto to paidion, kai estēsen auto par' heautǭ. Ōpheleias de charin epoieito to chrēma kai autois tois hagiois apostolois, kai hēmin de tois met' ekei nous. Peribosketai gar hē toiade nosos hōs epipan tous anthrōpous, eiper an eien en hyperochę̄ tę̄ kata tinōn. Tinos oun ara typou kai eikona to parenechthen epoieito paidion? ᾿Aponērou kai aphilodoxou zōēs; akapaleuton gar echei tēn gnōmēn, anōtheuton tēn kardian, kai estin en haplo tēti dialogismōn; ou philodoxias erą, ouk oiden hyperochēs tropon. Eita phēsin, hoti; « Hos an dexētai touto to paidion epi tǭ onomati mou, » kai ta hexēs; toutestin, « Ho mikroteros en pasin hymin hyparchōn, houtos estai megas, » ton metriophrona legōn, kai ouden hypsēlon peri heautou logizomenon di᾽ eulabeian. ῾hōs an dexētai touto to paidion epi tǭ ono mati mou, k. t. l.

I do not think that all the blessed disciples had such a sickness; for it is implausible that all at once took in one and the same sickness. But since one, I think, suffered it, the most wise evangelist, so as not to be found weaving any charge against any of his fellow disciples, declares it without specifying, saying: “A reasoning entered among them, as to which of them was the greatest.” — The passion of vainglory, then, ran into one of the holy apostles; for to reason at all about which of them was the greatest belongs to one who is contentious and desires to be set over the others. But Christ our God, who knows all things, seeing the reasoning in the disciple’s mind like a root of bitterness springing up, as it is written, tears the evil out from the root before it is raised on high, before it grows strong. For the passions are easily conquered when they are beginning in us, but once grown strong they are hard to cast out. How, then, does the physician of spirits cut away the passion of love of glory? “He took a child and set it by himself” (9:47). He did this for the benefit both of the holy apostles themselves and of us after them. For such a sickness feeds on men generally, if they are in any pre-eminence over others. Of what, then, did he make the child brought forward a type and image? Of a life without malice and without love of glory; for it has a mind without guile, a heart without deceit, and is in simplicity of thought; it does not love glory, it does not know the way of pre-eminence. Then he says: “Whoever receives this child in my name,” and what follows; that is, “He who is least among you all, he will be great”—meaning the modest man, who out of reverence thinks nothing lofty of himself. “Whoever receives this child in my name,” and so on (9:48).

Luke 9:46 (quotation, high confidence) · Heb 12:15 (allusion, high confidence) · Luke 9:47 (quotation, high confidence) · Luke 9:48 (quotation, high confidence)

Notes and citation

Summary: Probably only one disciple fell into the vainglory of asking who was greatest, and Luke tactfully does not name him; Christ uprooted the passion at once by setting a child before them as the image of a guileless life free of ambition.

A stray word with a bracket (“swallowing”) after “over others” is left out by a logged correction.

Notes on the original text

Digital text corrected (letters lost in OCR; stray letter; stray word and bracket): ὅτι ι Εἰσῆλθε → ὅτι Εἰσῆλθε; νικᾶται δίως → νικᾶται ῥᾳδίως; κατά τινων καταπίνων] → κατά τινων.

Topics: Ethics

Cite (SBL): Cyril of Alexandria, Comm. Luke 9.46 (PG 72 72:659; trans. Sophia Scriptura, https://sophiascriptura.com/p/cyril-alexandria-commentarius-lucam/9-46). (abbreviation not yet checked)

Permanent link: https://sophiascriptura.com/p/cyril-alexandria-commentarius-lucam/9-46

BibTeX · RIS · CSL-JSON (whole work; this passage's key: sophiascriptura-cyril-alexandria-commentarius-lucam-9-46) · 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.

9.48PG 72 72:661

"Ὅτε τοίνυν τοῖς τιμῶσιν ἁγίους εἷς τε καὶ ὅμοιος ὁ μισθὸς, κἂν μικρὸν εἴη τις τυχὸν, κᾶν τῶν ἐν προῦχοντι μέτρῳ τε καὶ δόξῃ (« Ὁ δεχόμενος γὰρ, φησὶ, τὸ παιδίον τοῦτο, ἐμὲ δέχεται, καὶ τὸν Πατέρα μου»), πῶς οὐχ ἕωλον παντελῶς τὸ ἀλλήλοις φιλονεικεῖν, καὶ πρωτείων ἐρᾷν; Διατρανοῖ δὲ ἐπὶ πλέον τὸν ἐπὶ τούτῳ τῷ λόγῳ σκοπὸν, καί φησιν, τὸν μικρότερον ἐν πᾶσι διὰ ταπεινοφροσύνην, τοῦτον εἶναι μέγαν. Διότι γέγραπται, ὅτι « Πᾶς ὁ ὑψῶν ἑαυτὸν, ταπεινωθήσεται· ὁ δὲ ταπεινῶν ἑαυτὸν, ὑψωθήσεται » Εἶπεν αὐτῷ ὁ Ἰησοῦς· Αἱ ἀλώπεκες φωλεοὺς ἔχουσι, κ. τ. λ. Δικαίως τοῦτον ἀπεπέμψατο· ἐχρῆν γὰρ αὐτὸν λαβεῖν τὸν ἑαυτοῦ σταυρὸν, ἤγουν ἀποτάξασθαι τοῖς ματαίοις τοῦ βίου τούτου περισπασμοῖς. • Ἡ γὰρ φιλία τοῦ κόσμου ἐχθρὰ τοῦ Θεοῦ ἐστι. • Τοιοῦτον ὄντα τὸν ἄνθρωπον ἐλέγχει πλαγίως, οὐκ ὀνειδίζων μᾶλλον, ἀλλ' ἐπανορθῶν· διὰ τοῦτό φησιν· « Αἱ ἀλώπεκες φωλεοὺς ἔχουσι, καὶ τὰ πετεινὰ τοῦ οὐρανοῦ κατασκηνώσεις· ὁ δὲ Υἱὸς τοῦ ἀνθρώπου οὐκ ἔχει ποῦ τὴν κεφαλὴν κλίνῃ. » Καὶ ἡ μὲν ἁπλουστέρα διάνοια αὕτη. Ἔοικε δὲ κατὰ τὴν βαθυτέραν ἔννοιαν ἀλώπεκας καὶ πετεινὰ τοῦ οὐρανοῦ τὰς πανούργους καὶ δολερὰς τῶν δαιμόνων ἀγέλας ἀποκαλεῖν·

"Hote toinyn tois timōsin hagious heis te kai homoios ho misthos, kan mikron eiē tis tychon, kan tōn en prouchonti metrǭ te kai doxę̄ (« Ho dechomenos gar, phēsi, to paidion touto, eme dechetai, kai ton Patera mou»), pōs ouch heōlon pantelōs to allēlois philoneikein, kai prōteiōn erąn? Diatranoi de epi pleon ton epi toutǭ tǭ logǭ skopon, kai phēsin, ton mikroteron en pasi dia tapeinophrosynēn, touton einai megan. Dioti gegraptai, hoti « Pas ho hypsōn heauton, tapeinōthēsetai; ho de tapeinōn heauton, hypsōthēsetai » Eipen autǭ ho Iēsous; Hai alōpekes phōleous echousi, k. t. l. Dikaiōs touton apepempsato; echrēn gar auton labein ton heautou stauron, ēgoun apotaxasthai tois mataiois tou biou toutou perispasmois. • Hē gar philia tou kosmou echthra tou Theou esti. • Toiouton onta ton anthrōpon elenchei plagiōs, ouk oneidizōn mallon, all' epanorthōn; dia touto phēsin; « Hai alōpekes phōleous echousi, kai ta peteina tou ouranou kataskēnōseis; ho de Huios tou anthrōpou ouk echei pou tēn kephalēn klinę̄. » Kai hē men haploustera dianoia hautē. Eoike de kata tēn bathyteran ennoian alōpekas kai peteina tou ouranou tas panourgous kai doleras tōn daimonōn agelas apokalein;

Since, then, those who honour the saints have one and the same reward, whether one be perhaps small or among those of eminent measure and glory (“For he who receives this child,” he says, “receives me, and my Father”), how is it not wholly stale to contend with one another and love the first places? He makes the aim of this saying still plainer, and says that the one who is least among all through humility is great. For it is written: “Everyone who exalts himself will be humbled, and he who humbles himself will be exalted.” “Jesus said to him: Foxes have holes,” and so on (9:58). He rightly sent this man away; for he ought to have taken up his own cross, that is, renounced the vain distractions of this life. “For friendship with the world is enmity with God.” He reproves such a man indirectly, not so much reproaching him as correcting him; therefore he says: “Foxes have holes, and the birds of the air have nests; but the Son of Man has nowhere to lay his head.” And this is the simpler sense. But according to the deeper sense he seems to call the crafty and treacherous herds of the demons foxes and birds of the air;

Luke 9:48 (quotation, high confidence) · Luke 14:11 (quotation, high confidence) · Luke 18:14 (allusion, medium confidence) · Luke 9:58 (quotation, high confidence) · Luke 9:23 (allusion, high confidence) · Jas 4:4 (quotation, high confidence)

Notes and citation

Summary: Since the reward for receiving the least is the same, rivalry for first place is pointless, and the humble are great; the would-be follower was turned away because he had not renounced worldly distractions, and the foxes and birds also signify the demons.

The sentence runs on into the next fragment.

Notes on the original text

Digital text corrected (OCR letter slip): τῶς οὐχ → πῶς οὐχ.

Topics: Ethics

Cite (SBL): Cyril of Alexandria, Comm. Luke 9.48 (PG 72 72:661; trans. Sophia Scriptura, https://sophiascriptura.com/p/cyril-alexandria-commentarius-lucam/9-48). (abbreviation not yet checked)

Permanent link: https://sophiascriptura.com/p/cyril-alexandria-commentarius-lucam/9-48

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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.