# Homily on the Paralytic at the Pool

- Author: [Cyril of Jerusalem](https://sophiascriptura.com/fathers/authors/cyril-of-jerusalem/)
- Latin title: *Homilia in paralyticum*
- Date: ca. 350-387 (approximate)
- Source: J.-P. Migne, ed., Patrologiae cursus completus, series Graeca, vol. 33 (Paris, 1857) (Touttée's text); archive.org OCR of the printed volume (Greek text: Migne, Patrologia Graeca, vol. 33, from the Internet Archive's OCR of a library scan)

- Translation: Claude, from the original text, unless a passage says otherwise; each passage below gives the translator
- Work page: https://sophiascriptura.com/fathers/cyril-jerusalem-paralyticum/
- Passages: 8

## Homily on the Paralytic 0

- URL: https://sophiascriptura.com/fathers/cyril-jerusalem-paralyticum/0/#p-0
- Source: PG 33
- Translation: Claude (claude-opus-5-5), 2026-09-27

Summary: Wherever Jesus goes he brings salvation, healing the sick at the pools.

### Greek text

Κἄν τε γὰρ ἴδῃ τελώνην καθήμενον ἐπὶ τοῦ τὸχᾶἄν τε μετὰ νεχρῶν ταφῇ, νεχροὺς ἐγείρει. Καὶ τυφλοῖς μὲν τὸ βλέπειν χαρίζεται, χωφοῖς δὲ τὸ ἀκούειν" καὶ τὰς χολυμδήθρας περιέρχεται, οὐ πὰς οἰχοδομὰς ζητῶν, ἀλλὰ τοὺς νοσοῦντας ἰατρεύων.

### English translation (Claude)

[1.] … For if he sees a tax collector sitting at the tax office, [he makes him an apostle] …; and if he is laid in the grave with the dead, he raises the dead. To the blind he grants sight, to the deaf hearing; and he goes round the pools, not seeking out the buildings but healing the sick.

### Scripture references

- Matt 9:9: allusion, high confidence
- Matt 11:5: allusion, medium confidence
- John 5:2: allusion, medium confidence

### Translation notes

- The opening sentence of section 1 and some words in the middle are lost in the PG 33 scan text (marked …). The scan regularly confuses β/δ and κ/χ; such slips are translated by sense without individual corrections.

### Citation (SBL)

Cyril of Jerusalem, Hom. Paral. pref. (PG 33; trans. Sophia Scriptura, https://sophiascriptura.com/p/cyril-jerusalem-paralyticum/0).

## Homily on the Paralytic 2

- URL: https://sophiascriptura.com/fathers/cyril-jerusalem-paralyticum/0/#p-2
- Source: PG 33
- Translation: Claude (claude-opus-5-5), 2026-09-27

Summary: Jesus chose the man ill for thirty-eight years, saw his need of soul and body, and made healing depend on his willing.

### Greek text

Ἐν γὰρ τοῖς Ἱεροσολύμοις ἦν προδατιχὴ χολυμδήθρα, πέντε στοὰς ἔχουσα, τέσσαρας μὲν περιτρεχούσας, μέσην ὃξ τὴν πέμπτην, ἐν ἧἦ χατἔχειτο πλῆθος ἀσθενούντων καὶ ἀπιστία ἣν πολλὴ τῶν Ἰουδαίων. Ὃ ὃὲ τῶν ψυχῶν καὶ σωμάτων ἰατρὸς καὶ θεραπευτὴς, μέτρῳ τὴν ἴασιν ἐχαρίζετο, τὸν πολυχρόνιον πρῶτον θεραπεύων, ἵνσ τάχιον ἀπαλλαγῇ τῶν ἀλγηδόνων. Οὐ γὰρ μία ἡμέρα ἣν αὐτῷ καταχεῖσθαι, ὡς οὐδὲ δευτέρα, οὐδὲ πρῶτος μὴν ἣ ἐνιαυτός " ἀλλ᾽ ὀχτὼ καὶ τριάχοντα ἔτη. Καταχείμενος πολυχρονίῳ νόσῳ, γνώριμος ἣν τοῖς ὁρῶσιν, καὶ δειχνύων τοῦ θεραπεύοντος τὴν ἐνέργειαν " ἐγνωρί. ζετο γὰρ ὑπὸ πάντων διὰ τὸν χρόνον ὁ παραλυτιχός. Ὁ δὲ ἀρχίατρος ἐδείχνυ μὲν τὴν δύναμιν, ἡθετεῖτο δὲ ὑπὸ τῶν χαχῶς ἐχδεχομένων. Γ᾽. Περιερχόμενος δὲ τὴν χολυμθήθραν, ἴδεν" οὐκ ἐξ ἐρωτήσεως μαθὼν, ἀλλ᾽ ἐκ θεϊκῆς ἐνεργείας τὸ λεῖπον ἀπεϊλήρωσεν. ᾿Ιδὼ»", οὐχ ἐρωτῶν. ἐκ πόσου χρόνου χατάχειται. ᾿Αλλ᾽ ἰδὼν ἔγνω, ὁ καὶ πρὸ τοῦ ἰδεῖν εἰδώς. Εἰ γὰρ ἐπὶ τῶν χατὰ χαρδίαν, οὐ χρείαν εἶχεν ἴγα τις αὑτὸν ἐρωτήσῃ περὶ τοῦ ἀνθρώπου " αὑτὸς γὰρ δει τί ἦν ἐν τῷ ἀνθρώπῳ. πολὺ δὲ μᾶλλον περὶ τῶν νοσημάτων, ὧν ἔξωθεν ἡ ἐπαγωγή. Δ’. Εἶδέν τινα χαταχείμενον, καὶ πλείστῃ νέσῳ βεθαρημένον " ἁμαρτιῶν γὰρ εἶχε πολὺ φορτίον, καὶ νόσου πολυχρόνιον ἀλγηδόνα. Πρὸς τοῦτον ἐρώτημά πως λέγει τὸ ποθούμενον - Θέλεις ὑγιὴς γενέσθαι; καὶ οὐχ εἶπέν τι ἄλλο, ἀλλὰ χατέλιπεν τῇ μεσότητι τῆς ἐρωτήσεως " διπλῇ γὰρ ἣν ἡ ἐρώτησις, Ἐπειδὴ γὰρ οὐ μόνον ἑνόσει τὸ σῶμα, ἀλλὰ καὶ τὴν ψυχὴν (κατὰ τὸ ὕστερον ὑπ᾽ αὐτοῦ εἰρημένον Ἰδὲ, ὑγιὴς γέγονας " μηκέτι ἁμάρτανε, ἵνα μὴ χεῖρόν σοὶ τι γένηται), ἣρώτα αὐτόν - Θέλεις ὑγιὴς γενέσθαι; Ὦ μεγάλη: ἰατροῦ δυνάμεως, ἐπὶ τῷ θέλειν τὴν βοήθειαν τιθεμένου ! Ἐπειδὴ γὰρ ἐχ πίστεως ἡ Β σωτηρία, διὰ τοῦτο ἤχουσε τὸ, Θέ,ιεις; ἵνα τὸ θέλειν. ἐπαγάγῃ τὴν ἐνέργειαν. Τοῦτο μόνου τοῦ Ἰησοῦ τὸ ῥῆμα ἀρχιάτρων γὰρ οὐχ ἔστιν αἰσθητῶν. Οἱ γὰρ τὰ αἰσθητὰ νοσήματα θεραπεύοντες, οὐ δύνανται πᾶσιν λέγειν " Θέλεις ὑγιὴς γενέσθαι, Ἰησοῦς δὲ καὶ τὸ θέλειν χαρίζεται, καὶ τὸ πιστεύειν λαμθάνει, καὶ τὴν δωρεὰν ἀμισθὶ χαρίζεται.

### English translation (Claude)

[2.] For in Jerusalem there was a sheep pool with five porticoes, four running round it and the fifth in the middle, in which lay a multitude of the sick; and great was the unbelief of the Jews. But the physician and healer of souls and bodies granted healing in due measure, healing first the one who had been ill longest, so that he might be released from his pains the sooner. For it was not one day that he had lain there, nor two, nor the first month or year, but thirty-eight years. Lying in a long illness, he was known to those who saw him, and so displayed the working of the one who healed him; for the paralytic was known to all because of the length of time. The chief physician showed his power, but was rejected by those who took it ill. [3.] Going round the pool, "he saw": he did not learn by questioning, but supplied what was lacking by divine working. "Seeing," not asking how long he had been lying there; but seeing, he knew, he who knew even before he saw. For if in matters of the heart "he had no need that anyone should ask him about man, for he himself knew what was in man," much more about diseases whose onset is from outside. [4.] He saw a man lying there, weighed down by a very grievous illness; for he had a heavy load of sins and the long-lasting pain of disease. To him he says, in the form of a question, what he longed for: "Do you want to be healed?" And he said nothing else, but left it at the midpoint of the question; for the question was twofold. For since he was sick not only in body but also in soul (as he said later, "See, you have been made well; sin no more, lest something worse happen to you"), he asked him, "Do you want to be healed?" O great power of the physician, who makes help depend on willing! For since salvation is from faith, he heard "Do you want?", so that his willing might bring on the working. This word belongs to Jesus alone; it is not for the chief physicians of things perceived by the senses. For those who heal the diseases of the senses cannot say to all, "Do you want to be healed?" But Jesus both grants the willing and accepts the believing, and bestows the gift freely.

### Scripture references

- John 5:2: allusion, high confidence
- John 5:3: allusion, high confidence
- John 5:5: allusion, high confidence
- John 5:6: quotation, high confidence
- John 2:25: quotation, high confidence
- John 5:14: quotation, high confidence
- Eph 2:8: echo, low confidence

### Translation notes

- Sections 2–4 share this ref. "Grants the willing" is translated as printed; some have doubted the word "grants" (χαρίζεται) here.

### Citation (SBL)

Cyril of Jerusalem, Hom. Paral. 2 (PG 33; trans. Sophia Scriptura, https://sophiascriptura.com/p/cyril-jerusalem-paralyticum/2).

## Homily on the Paralytic 5

- URL: https://sophiascriptura.com/fathers/cyril-jerusalem-paralyticum/0/#p-5
- Source: PG 33
- Translation: Claude (claude-opus-5-5), 2026-09-27

Summary: Like the blind men, the paralytic is led by Christ's question to knowledge; Christ, true God and true man, is the spring of life who walks on the waters.

### Greek text

Περιΐει ποτὲ ὁ Σωτὴρ κατὰ τὴν ὁδὸν, καὶ τυφλοὶ δύο ἐχαθέζοντο, ἀδλεπτοῦντες μὲν τῷ σώματι, πεφωτισμένοι δὲ τὴν διάνοιαν. "Ὄνπερ γὰρ οὐχ ἤδεισαν Γραμματεῖς, τοῦτον ἐδείχνυον οἱ τυφλοὶ βοῶντες. Οὐ μὲν γὰρ Φαρισαῖοι, τὸν νόμον μεμαθηχότες, καὶ ἐχ παιδίου ἕως γήρως μεμελετηχότες, καὶ ἐν ἀμαθίᾳ γεγηραχότες, ἔλεγον, ὅτι Τοῦτον οὐκ οἴδαμεν πόθεν ἐστίν" (Εἰς γὰρ τὰ ἴδια ἦλθεν, καὶ οἱ ἴδιο! αὑτὸν οὐ παρέλαθον ") οἱ δὲ τυφλοὶ ἐπεθόων λέγόντες - Υἱὶὲ Δαδὶδ, ἐλέησον ἡμᾶς. Καὶ ὄνπερ οὐχ ἤδεισαν οἱ τὸν νόμον μεμαθηχότες, τοῦτον ἔδεισαν οἱ τυφλοί, Ὕνωσιν ἔχοντε:. Τούτοις προσελθὼν ὁ Σωτὴρ ἔλεγεν" Πιστεύετε, ὅτι δύγαμαι τοῦτο ποιῆσαι; καὶ τὸ, Τί θέλετε ἵνα ποιήσω ὑμῖν; Οὐχ εἶπεν - Τί θέλετε ἵἴγα εἴπω ὑμῖν; ἀλλὰ, Τί θέλετε ἵνα ποιήσω ὑμῖν; Ποιητὴς γὰρ ἦν, καὶ ζωοδότης, οὐ νῦν ἀρξάμενος ποιεῖν (ὁ Πατὴρ γὰρ αὐτοῦ πάντοτε ἐργάζεται, καὶ αὐτὸς τῷ Πατρὶ συνεργάζετα!) " καὶ ποιητὴς ἣν τῶν ὅλων νεύματι Πατρός. Αὐτὸς δὲ μόνος ἐχ μόνου ἀμεσιτεύτως γεννηθεὶς, ἐρωτᾷ τοὺς τυφλοὺς, λέγων" Τί θέλετε ἵνα ποιήσω ὑμῖν; οὐχ ἀγνοῶν τί θέλουσιν φανερὸν γὰρ ἦν τὸ πρᾶγμα ᾿ ἀλλ᾽ ἐχ τῶν͵ λόγων αὐτῶν ἐπαγαγὼν τὴν δωρεὰν, ἵνα ἐχ τῶν λόγων διχαιωθῶσιν αὐτῶν. Οὐ γὰρ δήπου ὁ τὰς καρδίας εἰδὼς ἀγνοεῖ τὸ λεγόμενον " ἀλλ᾽ ἐξεδέχετο τὸν λόγον, ἵνα ἡ ἐρώτησις ἐφελχύσῃ τὴν ἐνέργειαν. ('. Οὕτω καὶ τούτῳ παραστὰς, καὶ αὐτομολήσας πρὸς τὸν χεχμηχότα ὁ ἰατρὸς (καὶ οὐδὲν θαυμαστὸν, εἰ πρὸς τὸν παρὰ τὴν χολυμθήθραν χείμενον παρῆλθεν, εἴγε ηὐτομόλησεν ἐξ οὐρανοῦ πρὸς ἡμᾶς), ἠρώτα τοῦτον." Θέλεις ὑγιὴς γενέσθαι; ἐκ τῆς ἐρωτήσεως ἐφέλχων αὐτὸν εἰς τὴν γνῶσιν, καὶ διἐγείρων αὑτὸν εἰς ἐρώτησιν. Μεγάλης χάριτος δωρεά" ἄμισθος γὰρ ἦν" διὰ τοῦτο καὶ αὐτόμολον εἶχεν τὸν θεραπευτήν. Ὁ δὲ πρὸς αὐτόν Ναὶ, Κύριε. Τὸ γὰρ πολυχρόνιόν μου τῶν νοσημάτων ποθητὴν μοι ποιεῖ τὴν ὑγίειαν" χἀγὼ μὲν ποθῶ, ἄνθρωπον δὲ οὐχ ἔχω. Μὴ ἀθυμήσῃς, ἄνθρωπε, ὅτι ἄνθρω- “πον οὐχ ἔχεις" Θεὸν ἔχεις παρεστῶτα, χατά τι μὲν ἄνθρωπον, χατά τι δὲ Θεόν " ἀμφότερα γὰρ ὁμολογητἔον. Οὐ γὰρ ἡ τῆς ἀνθρωπότητος ὁμολογία, μὴ συνομολογουμένης τῆς θεότητος ὠφέλιμος " μᾶλλον δὲ κατάρας πρόξενος Ἐπικατάρατος γὰρ ὃς τὴν ἐλπίδα ἔχει ἐπ᾿ ἄνθρωπον. Ἐϊ μὲν οὖν καὶ ἡμεῖς εἰς Ἰησοῦν ἐλπίζοντες, εἰς ἄνθρωπον ἐλπίζομεν, οὐχὶ δὲ καὶ τὴν θεότητα συμπλέχοντες τῇ ἐλπίδι, χατάρας ἐσμὲν 'χληρονόμοι. Νῦν δὲ καὶ Θεὸν καὶ ἄνθρωπον ἐξ ἀληθινοῦ Πατρὸς γεγεννημένον " καὶ ἄνθρωπὸν οὐ κατὰ φαντασίαν, ἀλλὰ κατὰ ἀλήθειαν γεγεν- Ζ'. Θέλω μὲν ὑγιὴς γενέσθαι, ἄνθρωπον δὲ οὐκ ἔχω. Βλέπε, εἰ μὴ ὅπου ἡ σωτηρία ὑστερεῖ, ἐχεῖ ἔδωχεν τὴν ἐνέργειαν. Οἱ γὰρ πολλοὶ τῶν νοσούντων καὶ οἰχίας εἴχον, ἔτι δὲ καὶ γνωρίμους, εἰ καὶ ἄλλους τινάς. Οὗτος δὲ ἀληθῶς ἐν πάσῃ πενίᾳ τεθλιμμένος, καὶ τῆς ἔξωθεν βοηθείας μηδεμίαν ἔχων τὴν δύναμιν, μονώτατος καταλειφθεὶς ἔσχεν βοηθὸν Υἱὸν τοῦ Θεοῦ τὸν μονογενῆ. Θέλεις ὑγιὴς γεγέσθαι; Ναὶ, Κύριε, ἄνθρωπον δὲ οὐκ ἔχω, ἴγα, ὅταν ταραχθῇ τὸ ὕδωρ, βάλλῃ με εἰς τὴν κολυμθδήθραν. Ἔχεις τὴν πηγὴν, Ὅτι παρὰ σοὶ πηγὴ ζωῆς " πηγὴν πηγοποιόν. Ὃς δ' ἂν πίῃ ἐκ τοῦ ὕδατος τούτου, ποταμοὶ ῥεύσουσιν ἐκ τῆς κοιλίας αὑτοῦ, οὐχ ὕδατος κάτω ῥέοντος, ἀλλ᾽ ὕδατος (τὸ γὰρ Ἰησοῦ οὐχ ἄνωθεν χάτω ἀναπηδᾷν ποιεῖ, ἀλλ᾽ ἀπὸ τῶν γηΐνων ἐπὶ τὰ οὐράνια), ὕδατος ἀιλλομένου εἰς ζωὴν αἰώνιον " πηγὴ γὰρ ἀγαθῶν Ἰησοῦς. Η!. Καὶ τί περιμένεις χολυμδήθραν; ἔχεις τὸν ἐπὶ τῶν ὑδάτων περιπατοῦντα, τὸν τῶν ἀνέμων ἐπιτιμητὴν, τὸν θαλάσσης ἡνίοχον - τὸν μὴ μόνον ἑαυτῷ χρηπῖδος δίχην ὑπεστρωμένην ἔχοντα τὴν θάλασσαν, ἀλλὰ καὶ Πέτρῳ τὴν ὁμότροπον τοῦ περιπάτου ἐνέργειαν χαρισάμενον. Ἡνίχα γὰρ νὺξ ἦν ἀφεγγὴςν παρῆν δὲ τὸ φῶς, οὐχ ἐγνωρίζετο (Ἰησοῦς γὰρ περιπατῶν ἐπὶ τῶν ὑδάτων ἄγνωστος ἦν, ὅσον. ἐκ προσώπου χαραχτῆρος φαινόμενος " ἡ δὲ τῆς φωνῆς ἰδιότης ἐμήνυσε τὸν παρόντα)" ὡς φάντασμα δὲ νομίσαντες, ἐφοδήθησαν. Ἔφη δὲ πρὸς αὐτοὺς Ἰησοῦς" ᾿Εγώ εἰμι, μὴ φοδεῖσθε. Ὁ δὲ Πέτρος πρὸς αὐτὸν λέγει" Εἰ σὺ εἶ, ὃν ἐγὼ οἶδα, μᾶλλον δὲ ὅν ὁ Πατὴρ μοι ἐμήνυσεν, κέλευσόν μοι ξλθεῖν πρὸς σὲ ἐπὶ τὰ ὕδατα. Ὃ δὲ πρὸς αὐτὸν ἀφθονωτάτῃ μεταδόσει λέγει" 

### English translation (Claude)

[5.] Once the Saviour was passing along the road, and two blind men were sitting there, sightless in body but enlightened in mind. For the one whom the scribes did not know, the blind men pointed out by crying aloud. The Pharisees, who had learned the law and studied it from childhood to old age, and had grown old in ignorance, said, "As for this man, we do not know where he is from" (for "he came to his own, and his own did not receive him"); but the blind men kept crying out, saying, "Son of David, have mercy on us." And the one whom those who had learned the law did not know, the blind knew, having knowledge. Coming to them, the Saviour said, "Do you believe that I can do this?" and "What do you want me to do for you?" He did not say, "What do you want me to say to you?" but "What do you want me to do for you?" For he was a maker and giver of life, not beginning to make now (for his Father is always working, and he works together with the Father); and he was the maker of all things at the Father's nod. He alone, begotten of the Alone without intermediary, asks the blind men, "What do you want me to do for you?", not because he did not know what they wanted (for the matter was plain), but bringing on the gift from their own words, so that they might be justified by their own words. For surely he who knows hearts is not ignorant of what is said; but he waited for the word, so that the question might draw out the working. [6.] So too the physician, standing beside this man, came of his own accord to the one worn out (and it is no wonder that he came to the man lying by the pool, since he came of his own accord from heaven to us), and asked him, "Do you want to be healed?", by the question drawing him to knowledge and rousing him to ask. A gift of great grace, for it was free; that is why he had the healer come to him of his own accord. He said to him: "Yes, Lord. For the length of my illnesses makes me long for health; I long for it, but I have no man." Do not lose heart, man, because you have no man: you have God standing beside you, in one respect man, in another God; for both must be confessed. For the confession of the humanity, without the confession of the divinity with it, is not profitable, but rather brings a curse; for "cursed is he who has his hope in man." If, then, we too, hoping in Jesus, hope in a man, and do not weave the divinity also into our hope, we are heirs of a curse. But now [we confess him] both God and man: [God truly], begotten of the true Father, and man not in appearance but in truth born … [7.] "I want to be healed, but I have no man." See whether it was not where salvation was lacking that he gave his working. For most of the sick had houses, and acquaintances besides, and some others too; but this man, truly afflicted in every poverty, having no means of help from outside, left utterly alone, had as his helper the only-begotten Son of God. "Do you want to be healed?" "Yes, Lord, but I have no man to put me into the pool when the water is troubled." You have the spring: "For with you is the spring of life," a spring that makes springs. "Whoever drinks of this water, rivers will flow from his belly": not of water flowing downward, but of water (for the water of Jesus makes one leap not from above downward, but from earthly things to heavenly), of water "springing up to eternal life"; for Jesus is the spring of good things. [8.] And why do you wait for a pool? You have him who walks on the waters, who rebukes the winds, who drives the sea like a charioteer; who not only had the sea spread beneath himself like a pavement, but also granted Peter the like power of walking. For when it was a moonless night, and the Light was present but not recognized (for Jesus walking on the waters was unknown as far as his features could be seen, but the peculiar quality of his voice made known who was present), they thought him a phantom and were afraid. Jesus said to them, "It is I; do not be afraid." Peter said to him, "If it is you, whom I know, or rather whom the Father revealed to me, command me to come to you on the waters." And he, with most generous sharing, says to him: ["Come."]

### Scripture references

- Matt 9:27: allusion, high confidence
- Matt 20:30: allusion, medium confidence
- John 9:29: quotation, high confidence
- John 1:11: quotation, high confidence
- Matt 9:28: quotation, high confidence
- Matt 20:32: quotation, high confidence
- John 5:17: allusion, high confidence
- John 5:6: quotation, high confidence
- John 5:7: quotation, high confidence
- Jer 17:5: quotation, high confidence
- Ps 36:9 (35:10 LXX): quotation, high confidence
- John 7:38: quotation, high confidence
- John 4:14: quotation, high confidence
- Matt 14:25: allusion, high confidence
- Matt 8:26: allusion, high confidence
- Matt 14:26: allusion, high confidence
- Matt 14:27: quotation, high confidence
- Matt 14:28: quotation, high confidence
- Matt 16:17: echo, medium confidence
- Matt 14:29: allusion, high confidence

### Translation notes

- Sections 5–8 share this ref. Several words lost in the scan are supplied in brackets: "we confess him" and "God truly" in section 6 (partly preserved in the editor's note), and "Come" at the end of section 8 (Matt 14:29). The end of section 6 is lost. The polemical remark about the Pharisees is translated as written.

### Citation (SBL)

Cyril of Jerusalem, Hom. Paral. 5 (PG 33; trans. Sophia Scriptura, https://sophiascriptura.com/p/cyril-jerusalem-paralyticum/5).

## Homily on the Paralytic 6

- URL: https://sophiascriptura.com/fathers/cyril-jerusalem-paralyticum/0/#p-6
- Source: PG 33:1143
- Translation: Claude (claude-opus-5-5), 2026-09-27

Summary: Christ heals by his word; the litter of the Song of Songs is read as a figure of the cross and passion, and the Song is to be heard chastely.

### Greek text

Παρην τοίνυν παρὰ τὰ ὕδατα τῆς χολυμδήθρας ὁ τῶν ὑδάτων ἡνίοχος καὶ ποιητής" πρὸς ὃν ὁ παράλυτος λέγει" "Αγθρωπον οὐχ ἔχω, ἵνα, ὅταν ταραχθῇ τὸ ὕδωρ, βάλῃ με εἰς τὴν κολυμθδήθραν. Λέγει αὐτῷ ὁ Σωτήρ" Τί περιμένεις ταραχὴν ὑδάτων; ἀταράχως θεραπεύθητι. Τί δὲ χίνησιν φαινομένην ἐχδέχῃ; λόγῳ τὸ πρόσταγμα γίνεται, ὀξύτερον νοήματος. Μόνον ἕνιδε τῇ τῆς πηγῆς ἐνεργείᾳ, καὶ χαθυπόπτευσον τὸν ἐν σαρχὶ φαινόμενον Θεόν " καὶ μὴ τὸν φαινόμενον σχόπει, ἀλλὰ τὸν διὰ τοῦ φαινομένου ἐργαζόμενον. Αγθρωπον οὐκ ἔχω, ἵνα, ὅταν ταραχθῇ τὸ ὕδωρ, βάλῃ με εἰς τὴν κοιλυμδήθραν. Ὁ δὲ πρὸς αὐτόν" Τί περιμένεις τὰ μικρά; τί ζητεῖς ὑδάτων ἰατρείαν; "Εγειραι, ἡ ἀνάστασίς σοι εἶπεν. Πανταχοῦ γὰρ τοῖς πᾶσιν πάντα γίνεται ὁ Σωτήρ᾽ πεινῶσιν ἄρτος, διψῶσιν ὕδωρ, νεχροῖς ἀνάστασις, νοσοῦσιν ἰατρὸς, ἁμαρτωλοῖς ἀπολύτρωσις. "ν΄. Ἔτγειραι, ἄρόν σου τὸν κράδϑατον, καὶ περιπάτδι" ἀλλὰ πρῶτον ἔγειραι, πρῶτον ἀπόθδαλε τὴν νόσον " εἶτα ἀνάλαδε τὸ τῆς πίστεως νεῦρον. Ἴσχυσον πρῶτον χατὰ τοῦ φέροντός σε χραδθάτου᾽ καὶ ξυλίνῳ σχεύει τὰ πολυχρονίως σεδάσματα μαθὲ βαστάζειν. Καὶ προσέταττεν τὸ ξύλινον φορεῖον βαστάζειν ἐχεῖνος; ὁ Σωτὴρ, περὶ οὗ εἴρηται" Φορεῖον ἑαυτῷ ἐποίησεν ὁ βασιλεὺς ἀπὸ ξύλων τοῦ Αιδάνου. αὑτοῦ πορρύραν, ἐντὸς αὐτοῦ «“ιθόστρωτον. Τοῦ πάθους ἐστὶν τὰ σύμδολα, ἐν τοῖς Γλσμασιν μενα τοῖς νυμφιχοῖς, καὶ νηφαλίοις καὶ σωφρονιχοῖς. ΜῈ γὰρ πρὸς τὴν τῶν πολλῶν ὑπόληψιν μίσῃς εἶναι καὶ ἐμπαθῆ τὰ ΓἌσματα " ἀλλὰ νυμφιχὰ τὰ ῥήματα, σωφροσύνης πεπληρωμένα, Καὶ εἰ μὴ νοεῖς τὰ “λοματα, ἐλθὲ ἐπὶ τὰς Παροιμίας, καὶ ὁδῷ μησεν ἑαυτῇ οἶχον' (ὡς περὶ γυναιχὸς ὁ λόγος), καὶ ἀπέστειιεν τοὺς ἑαυτῆς δούνλους. Καὶ πάλιν ἀλλαχοῦ λέγει: Ἐράσθητι αὑτῆς, καὶ τηρήσει σε. Οὐ γυναιχὸς ἔρως, ἀλλὰ σοφίας, τῆς ἔρωτα ἐξοριζούσης. Ὅπου γὰρ σοφίας χτῆσις, ἐχεῖ καὶ ἔρωτος ἐζορισμός. Οὐ γὰρ κατὰ σοφίαν τὰ πάθη, ἀλλὰ σοφὰ τὰ νοήματα. Ἵπποι θηϊυμανεῖς ἐγενήθησαν " ἄλογος ἡ ὁρμή. Ἐὰν τοίνυν ἐν τοῖς ὕλσμασιν ἀχούσῃς ὡς περὶ νυμφίου καὶ νύμφης τὰ λεγόμενα, μὴ χαμαὶ πέσῃς, μηδὲ ἐμπαθῶς ἄχουε ταῦτα " ἐχ τῶν ἀπαθῶν 14’. Τὰ τοίνυν θεῖα τῶν ᾿Ασμάτων μελέτα, σωφροσύνης πεπληρωμένα, τοῦ πάθους Χριστοῦ μηνυτιχά. Καὶ γὰρ τὰ περὶ τοῦ πάθους τοῦ Σωτῆρος διἡγούμενα καὶ τὸν τόπον λέγει" Εἰσῆλθεν εἰς κῆπον" διὰ τὸν ἐχεῖ ταφέντα. Καὶ τῶν ἀρωμάτων ἐμνημόνευσεν " Ἔλαδεν μύρον μου πιλῆρες " ἐπληρώθη γὰρ ἡ οἰχονομία. Καὶ μετὰ τὴν ἀνάσταξειν ἕλεγεν" Ἔφαγον τὸν ἄρτον μου μετὰ μέλιτός μου. Ἔδζωχαν γὰρ αὐτῷ ἀπὸ μελισσίου χηρίον. Και τὰ περὶ τοῦ οἴνου τοῦ ἐσμυρνισμένου ἔλεγεν πάλιν τὰ Καὶ τὰ περὶ τοῦ μύρου, τοῦ ἐπιχυθέντος ἐπὶ τὴν χιφαλὴν αὐτοῦ, ἀλλαχοῦ ἔλεγεν" ἽΞως οὗ ὁ βασιλεὺς " ἀπαὑτοῦ. Λναχειμένου γὰραὐτοῦὲν τῇ οἰκίᾳ Σίμωνος τοῦ λεπροῦ, συνέτριψεν εἰσελθοῦσα γυνὴ ἀλάδαστρον μύχεφαλὴν αὐτοῦ. Οὕτω καὶ περὶ τοῦ σταυροῦ " Φορεῖον (τὸ ξύλον τοῦ σταυροῦ, τὸ βαστάζον), στύλους αὑτοῦ ἐποίησεν ἀργύριον. Ἢ ἀρχὴ τοῦ σταυροῦ ἀργύριον ἦν, ἡ προδοσία, “Ὥσπερ γὰρ οἶχος περιχαλλὴς ἔχει χρύσεον ὄροφον ἄνωθεν ἐπικείμενον, τὸ δὲ πᾶν τῆς κατάσχευῆς στύλοι μετεωρίζουσιν " οὕτω καὶ τοῦ σταυρωθῆναι Χριστὸν, καὶ ἀναστῆναι, ἀργύριον ἦν ἡ ἀρχή. Εἰ μὴ γὰρ Ἰούδας προέδωχεν, οὐχ ἂν ἐσταυρώθη " διὰ τοῦτο, ὡς ὀνομαστοῦ πάθους τὴν ἀρχὴν, στύλους αὐτοῦ ἐποίησεν ἀργύριον. 1Β΄. Ἐπίδασις αὐτοῦ πορφύρα. Διὰ τοῦτο καὶ πορφύραν ἐνεδυσαν αὐτόν" παίζοντες μὲν, προφητιχῶς δὲ ἐργαζόμενοι" βασιλεὺς γὰρ ἦν. Εἰ καὶ τὰ μάλιστα κατὰ χλεύην ἔπραττον, ἀλλ᾽ ἔπραττον τέως " τὸ δὲ σύμθδολον τῆς βασιλιχῆς ἀξίας ἐγένετο. Καὶ εἰ ἀχάνθινος στέφανος, ἀλλὰ στέφανος, καὶ ὑπὸ στραπιωτῶν δεδεμένος βασιλεῖς γὰρ ὑπὸ στρατιωτῶν αὐτοῦ «τιθύστρωτον. Ἴσασιν οἱ τῆς Ἐχχλησίας σπουδαῖοι λιθόστρωτον, τὸν λεγόμενον Γαδδαθᾶν, ἐν τοῖς Πιλάτου ὄντα.

### English translation (Claude)

[9.] There stood, then, by the waters of the pool the charioteer and maker of the waters; and the paralytic says to him: "I have no man to put me into the pool when the water is troubled." The Saviour says to him: "Why do you wait for the troubling of the waters? Be healed without trouble. Why do you wait for a visible movement? By a word the command is done, swifter than thought. Only look into the working of the spring, and discern God appearing in the flesh; and do not look at the one who appears, but at the one who works through the one who appears." "I have no man to put me into the pool when the water is troubled." And he to him: "Why do you wait for small things? Why do you seek a healing from waters? Arise": the Resurrection has said it to you. For everywhere the Saviour becomes all things to all: bread to the hungry, water to the thirsty, resurrection to the dead, physician to the sick, redemption to sinners. [10.] "Arise, take up your bed, and walk": but first arise, first throw off the disease, then take up the sinew of faith. First gain strength against the bed that carried you, and learn to carry, with a wooden vessel, the things long revered. And he who commanded him to carry the wooden litter was the Saviour, of whom it is said: "The king made himself a litter from the woods of Lebanon … its [seat] of purple, its interior paved." These are symbols of the passion, in the Songs, the bridal, sober and chaste Songs. For do not, following the opinion of the many, [think] the Songs to be of passion and lust; rather the words are bridal, full of chastity. And if you do not understand the Songs, come to the Proverbs: "[Wisdom] built herself a house" (the word is as of a woman), "and sent out her servants." And again elsewhere it says: "Love her, and she will keep you." Not love of a woman, but of wisdom, which banishes passionate love. For where wisdom is acquired, there passionate love is banished. For the passions are not according to wisdom, but the thoughts are wise. "They became horses mad for mares": the impulse is irrational. If, then, you hear in the Songs things said as of a bridegroom and bride, do not fall to the ground, nor hear these things with passion; [but] from the passionless … [11.] Study, then, the divine words of the Songs, full of chastity, revealing the passion of Christ. For in narrating the things concerning the Saviour's passion it speaks of the place too: "He went into a garden," because of the one buried there. And it mentioned the spices: "my myrrh, full"; for the dispensation was fulfilled. And after the resurrection he said: "I ate my bread with my honey"; for they gave him a honeycomb. And again it spoke of the wine mixed with myrrh … And of the ointment poured on his head it spoke elsewhere: "While the king …" For as he reclined in the house of Simon the leper, a woman came in and broke an alabaster jar of [ointment and poured it on his] head. So too of the cross: "A litter" (the wood of the cross, which carries him); "its pillars he made of silver." The beginning of the cross was silver, the betrayal. For as a fine house has a golden roof laid on above, but the pillars raise up the whole structure, so the beginning of Christ's being crucified and rising again was silver. For if Judas had not betrayed him, he would not have been crucified; therefore, as the beginning of the renowned passion, "its pillars he made of silver." [12.] "Its seat purple." That is why they also clothed him in purple, mocking indeed, but acting prophetically; for he was a king. Even if they did it chiefly in mockery, still they did it, and it became the symbol of royal dignity. And if the crown was of thorns, still it was a crown, and bound on by soldiers; for kings [are crowned] by soldiers … "paved." Those zealous for the church know the Pavement, called Gabbatha, which is in Pilate's [praetorium].

### Scripture references

- 1 Tim 3:16: echo, medium confidence
- John 5:7: quotation, high confidence
- John 11:25: allusion, medium confidence
- 1 Cor 9:22: allusion, high confidence
- John 6:35: echo, low confidence
- John 5:8: quotation, high confidence
- Song 3:9: quotation, high confidence
- Song 3:10: quotation, high confidence
- Prov 9:1: quotation, high confidence
- Prov 9:3: quotation, high confidence
- Prov 4:6: quotation, high confidence
- Jer 5:8: quotation, high confidence
- Song 5:1: quotation, high confidence
- Song 5:5: allusion, medium confidence
- John 19:41: allusion, medium confidence
- Luke 24:42: allusion, high confidence
- Mark 15:23: allusion, high confidence
- Song 1:12: quotation, high confidence
- Mark 14:3: allusion, high confidence
- Matt 26:15: allusion, medium confidence
- Mark 15:17: allusion, high confidence
- John 19:2: allusion, high confidence
- John 19:13: allusion, high confidence

### Translation notes

- Sections 9–12 share this ref. The scan has lost or displaced several lines (marked …); a block of displaced lines and apparatus was removed. "Do not fall to the ground" means do not sink to a carnal understanding. The "wooden vessel" (the bed) is taken as a figure of the cross. "My myrrh, full": compare Song 5:5 ("my fingers dripped full myrrh"), cited in the editor's note. Song 5:1 is quoted for the garden and the honey. "The things long revered" renders σεβάσματα as printed; the sense is obscure (perhaps a slip for a word meaning "the things that long carried you").

### Citation (SBL)

Cyril of Jerusalem, Hom. Paral. 6 (PG 33:1143; trans. Sophia Scriptura, https://sophiascriptura.com/p/cyril-jerusalem-paralyticum/6).

## Homily on the Paralytic 7

- URL: https://sophiascriptura.com/fathers/cyril-jerusalem-paralyticum/0/#p-7
- Source: PG 33:1146
- Translation: Claude (claude-opus-5-5), 2026-09-27

Summary: Christ healed the long paralysis instantly by a word, but could not heal the long unbelief of those who murmured at his healing on the sabbath.

### Greek text

Ταῦτα δέ μοι λέλεχται ἐν παρεχθάσει τῇ ἐπὶ τοῦ χραδδάτου. ἐπὶ τὸ φορεῖον ἐληλυθότι. Εἶπε σου, καὶ περιπάτει. Πολυχρόνιον μὲν τὸ νόσημα, ὀξυτάτη δὲ ἡ ἔμπλαστρος “ πολυετὴς μὲν ἡ πάρεσις, ὀξυτάτη δὲ ἡ νεύρωσις. Ὁ γὰρ νεύρων ποιητὴς, ὁ ποικίλας παρέχων τὰς ἰατρείας τυφλοῖς, ὁ διὰ πελοῦ ἐπιχρίσεως παραδόξως τὴν ἔμπλαστρον χαρισάμενος. Τῷ γὰρ ὁρῶντι πηλὸς εἰ ἐπιχυθείη, δίζει τὸ βλέπειν Ἰησοῦς ὃὲ διὰ πηλοῦ τοῖς μὴ βλέπουσιν τὸ βλέπειν ἐχαρίζετο. Καὶ ἄλλοις πάλιν δι ἄλλων ἡ δύναμις " ᾧ μὲν γὰρ τὸ, "Εγειραι, ἄρον τὸν κράδδατόν σου, καὶ περιπάτει, ὅτη νομίζεις ἔχπληξις ἔλαδεν τοὺς ὁρῶντας; ᾿Αλλ' ἣν τὸ μὲν ὁρώμενον θαυμαστὸν, ἡ ὃὲ ἀπιστία δεινή. Καὶ νόσος μὲν πολυετὴς θεραπεύεται, ἀπιστία δὲ πολυχρόνιος οὐκ ἐθεραπεύθη - ἀλλ᾽ ἐπέμενον οἱ Ἰουδαῖοι τοῖς πα. θήμασιν, τὸ δὲ θεραπεύεσθαι οὐχ ἤθελον. 1Δ΄. Εἰ δὲ δέον ἐχπλαγῆναι το συμῦαν, οέον προῦκυνῆσαι τῶν ψυχῶν καὶ σωμάτων ἰατρόν. Οἱ δὲ ἐγόγγυζον " γογγυστῶν γὰρ ἧσαν ἀπόγονοι, οἱ τὰ χαλὰ διαστρέφοντες εἰς χαχὰ, Οἱ «έγοντες τὸ πι- Β χρὸν γιυκὺ, καὶ τὸ γλυχὺ πικρόν. Ἰησοῦς δὲ μετὰ πάσης οἰχονομίας εἰργάζετο ἐν Σαθθάτῳ, τὰ ὑπὲρ Σάῤθατον ἐργαζόμενος, ἵνα ἡ ἐργασία πείσῃ. Ἐπειδὴ γὰρ λόγος λόγῳ μάχεται, τὸ δὲ ἔργον ἄμαχον, ἐθεράπευεν ἐν Σαδθάτῳ διδάσχων, ἵνα μὴ ὁ λόγος ἀντιλογικὸς γένηται, ἀλλ᾽ ἡ ἐργασία πείσῃ τοὺς ὁρῶν" τας. Ι'

### English translation (Claude)

[13.] These things I have said in a digression, from the bed to the litter. "[Take up your bed] and walk." The illness was of long standing, but the plaster most swift; the paralysis was of many years, but the bracing of the sinews most swift. For it was the maker of sinews, who supplies various cures to the blind, who by an anointing with clay wonderfully gave the plaster. For if clay is spread on one who sees, it [destroys] sight; but Jesus by clay gave sight to those who did not see. And again his power works on others by other means. To this man he said: "Arise, take up your bed, and walk." How great an amazement do you think seized those who saw? But what was seen was wonderful, and the unbelief was terrible. The disease of many years was healed, but the long-standing unbelief was not healed; the Jews persisted in their sufferings and did not wish to be healed. [14.] If what happened ought to have amazed them, they ought to have worshipped the physician of souls and bodies. But they murmured; for they were descendants of murmurers, who turn good things into evil, "who call bitter sweet, and sweet bitter." But Jesus worked on the sabbath with all wise management, doing on the sabbath things above the sabbath, so that the work might persuade. For since word fights with word, but a deed admits no contest, he healed on the sabbath while teaching, so that the word might not become contentious, but the work might persuade those who saw.

### Scripture references

- John 5:8: quotation, high confidence
- John 9:6: allusion, high confidence
- Exod 16:2: allusion, medium confidence
- Isa 5:20: quotation, high confidence
- John 5:9: allusion, high confidence
- John 5:16: allusion, medium confidence

### Translation notes

- Sections 13–14 share this ref. A few words lost in the scan are supplied in brackets. The polemic against "the Jews" is translated as written.

### Citation (SBL)

Cyril of Jerusalem, Hom. Paral. 7 (PG 33:1146; trans. Sophia Scriptura, https://sophiascriptura.com/p/cyril-jerusalem-paralyticum/7).

## Homily on the Paralytic 8

- URL: https://sophiascriptura.com/fathers/cyril-jerusalem-paralyticum/0/#p-8
- Source: PG 33:1146
- Translation: Claude (claude-opus-5-5), 2026-09-27

Summary: The healed man answers the critics: the one whose word healed him has the right to command him.

### Greek text

Εφασχον ἐχεῖνοι" Σάδθατόν ἐστιν, οὐκ ἔξἐστίν σοι ἄραι τὸν κρώδδατόν σου. Νομοθέτης παρῆν, καὶ ἄλλος τὸ, Οὐχ ἔξεστίν» σοι, ἔλεγεν; Κατάστησον, Κύριε, γομοθέτην ἐπ᾽ αὐτοὺς, περὶ τοῦ Σωτῆρος εἴρηται. Ὃ δὲ ἀρτίως καὶ τὴν ψυχὴν καὶ τὸ σῶμα ἱατρευθεὶς, παρὰ τῆς Σοφίας σοφὸν λα χριθῆναι ἔχων, ἀλλὰ συντόμως ποιούμενος τὴν ἀπόχρισιν. Ἴστε μου, φησὶ, πάντες τὴν πολυχρόνιον νόσον, καὶ τὸ πολυετὲς τῆς ἀναχλίσεως, τὸ ἀπερίστατον τῆς ταλαιπωρίας. Οὐδεὶς ὑμῶν ποτε κηδεμονιχὸν ἔδειξεν, λαθών με, καὶ πρῶτον ἐμδαλὼν εἰς τὴν χοοὐχ ἐνδειξάμενοι, πῶς νῦν τὸ νομοθετιχὸν ἐλάθδετε, Οὐκ ἕξεστίν σοι ἄραι τὸν κράδδατόν σου, δὲτὴν ἀπόχρισιν" Ὁ ποιήσας μὲ ὑγιῆ, ἐκεῖνός μοι εἶπεν. Ἐὶ ἐμοῦ καταφρονεῖτε, πρὸς τὸ πρᾶγμα τὴν ἔχπληξιν λάδετε" οὐχ ἔμπλαστρον ἐπέθηχεν, οὖχ ἰσμοῦ εἶπεν, καὶ τὸ ἔργον ἐπηχολούθησεν " προσέταξε, καὶ τὃ πρόσταγμα ἐγὼ ἐπιτελῶ, Εὐπειθὴς γέγονα τούτου τῷ προστάγματι, τοῦ διὰ προσταγμάτων θεραπεύσαντος. Εἰ μὲν γὰρ ὁ προστάξας, πρὸς τὸ ἰαθῇναι ἀνίσχυρος ἦν τοῖς προστάγμασιν, οὐχ ἔδει τούτοῖς ὑπαχούειν ἐπειδὴ ὃξ λόγοις προστέταχται ἐναργὲς πολυχρόνιον παῦσαι πάθημα, δικαιότατα ἀχούω «κούτου, οὗ καὶ νόσος ἀχυύσασα ἀπηλλάγη" Ὁ ποιήεας με ὑγεῆ, ἐχεῖγός μοι εἶπεν" ρον τὸν κράδ-

### English translation (Claude)

[15.] They said: "It is the sabbath; it is not lawful for you to take up your bed." The lawgiver was present, and did another say, "It is not lawful for you"? "Appoint, Lord, a lawgiver over them" is said of the Saviour. But he, just now healed in both soul and body, having [received] from Wisdom a wise [word] … and making his answer briefly: "You all know," he says, "my long illness, the many years I have lain here, the helplessness of my misery. None of you ever showed any care for me, taking me and putting me first into the pool … You who showed no [kindness], how have you now taken up the role of lawgiver: 'It is not lawful for you to take up your bed'? [Hear] my answer: He who made me well, he told me. If you despise me, let the deed amaze you: he did not apply a plaster, he did not … he spoke, and the work followed; he commanded, and I carry out the command. I have become obedient to the command of him who healed me by commands. For if he who commanded had been powerless by his commands to heal me, I ought not to obey them; but since by words a long-standing suffering was commanded, and visibly, to cease, I most justly listen to him at whose word even the disease, hearing, departed. He who made me well, he told me: [Take up] your bed …"

### Scripture references

- John 5:10: quotation, high confidence
- Ps 9:20 (9:21 LXX): quotation, high confidence
- John 5:7: allusion, medium confidence
- John 5:11: quotation, high confidence

### Translation notes

- Several lines are lost in the scan (marked …); the section breaks off at the end of the ref. Ps 9:20 is quoted from the Septuagint ("appoint a lawgiver").

### Citation (SBL)

Cyril of Jerusalem, Hom. Paral. 8 (PG 33:1146; trans. Sophia Scriptura, https://sophiascriptura.com/p/cyril-jerusalem-paralyticum/8).

## Homily on the Paralytic 10

- URL: https://sophiascriptura.com/fathers/cyril-jerusalem-paralyticum/0/#p-10
- Source: PG 33:1149
- Translation: Claude (claude-opus-5-5), 2026-09-27

Summary: Christ withdrew to avoid praise; his warning "Sin no more" is addressed to all, who must master the flesh and run to the forgiver of sins.

### Greek text

Οὐχ ἔδει ὁ υεραπευθεὶς, τίς ἐστιν ὁ θερα- “ππεύων. Πολὺ τὸ ἀχενόδοξον τοῦ Σωτῆρος ἡμῶν παρἐσταται" ἰατρεύσας γὰρ ἐξέχλινεν, ἵνα μὴ γνωρισθῇ ἐπὶ τῇ ἰατρείᾳ. Ἡμεῖς δὲ πᾶν τοὐναντίον ποιοῦμεν. Εἰ συμδῇ ποτε ὀνείρατα θεάσασθαι, ἣ διὰ χειρῶν βονθῆσαι, ἣ δαίμονα δι᾽ ἐπιχλήσεως ἀπελάσαι" τοσοὔτον ἀπέχομεν τοῦ χρύψαι τὸ χατόρθωμα, ὥστε καὶ μὴ ἐρωτώμενοι χαυχώμεθα. Ἰησοῦς δὲ τοῖς ἔργοις διδάσχων ἡμᾶς τὸ μὴ περὶ ἑαυτοῦ λέγειν, τὴν ἴλσι» παρέχων, ἐξέχλινεν ἅμα ἵνα μὴ γνωρίζηται " εὐκαίριυς ἀναχωρῶν, καὶ εὐκαίρως παρών."Ὁτε μὲν γὰρ ἐχρῆν κλεϊσθῆναι τὴν εὐφημίαν τοῦ χατορθώματος, τότε ἀναχωρεῖ ὅτε δὲ τῶν ὄχλων ἀναχώρησις γέγονεν, ἵνα μετὰ τῆς σωματιχῆς ἰατρείας ἐπαγάτγῃ χαι τὰ τῆς ψυχῆς τεθεραπευμένα, τότε παρὼν ἔλεγεν Ἴδε, ὑγιὴς γέγονας, μηκέτι ἁμάρταγε. 1Ζ’. Ποιχίλος δέ ἐστιν ἰατρὸς, ποτὲ μὲν πρῶτον ψυχὴν θεραπεύων, εἶτα σῶμα " ποτὲ δὲ ἀντιστρόφως. Μηχέτι ἁμάρτανε, ἵνα μὴ χεῖρόν σοί τι ἐχεῖνον μὲν ὁ λόγος μόνον, ἀλλὰ γὰρ καὶ πρὸς πάντας ἡμᾶς. Ε ποτε γὰρ παθήμασι περιπέσωμεν, ἣ λύπαις, ἣ ἀνάγχαις, μηδεὶς Θεῷ προτγραφέτω. Ὁ γὰρ Θεὸς ἀπείραστός ἐστι καχῶγ, πειράζει δὲ αὐτὸς οὐδένα" ἕχαστος δὲ ἡμῶν σειραῖς ἀμαρἵνα μὴ χεῖρόν σοί τε γένηται. “Ἄχουε τοῦ ῥητοῦ, πᾶς ἄνθρωπος " καὶ ὁ πρὸ τούτου πορνεύων, ἀποτιθέσθω τὸ πάθος " καὶ ὁ πρὸ τούτον πλεονέχτης, γενοῦ ἐλεήμων. ᾿Αχουέτω ὁ ἅρπαξ- Μηκέτι ἁμάρτανε. Πολλὴ καὶ Θεοῦ ἡ ἀμνησιχαχία, δαψιλὴς ἡ χάρις" ἀλλὰ μὴ τὸ ὑπέρμετρον τῆς ἀνεξιχαχίας, ἐφόδιον λάμθανε τῆς καταφρονήσεως " μηδ᾽ ὅτι Θεὸς μαχρόθυμος; διὰ τοῦτο ἀμάρτανε " ἀλλὰ θεραπεύθητι λοιπὸν τὰ σαρχιχὰ πάθη, καὶ λέγε καὶ σὺ τὸ εὐκαίρως ἀναγνωσθέν - Ὅτε γὰρ ἦμεν ἐν τῇ σαρκὶ, τὰ παθήματα τῶν ἁμαρτιῶν, τὰ διὰ τοῦ νόμον, ἐνηργεῖτο. ἐν τοῖς μέλεσιν ἡμῶν. Ἐὰν δὲ λέγῃ ὁ ᾿Απόστολος, Ὅτε ἦμεν ἐν τῇ σαρκὶ, οὐ ταύτην ἔλεγεν τὴν σάρχα, ἣν περιδεδλήμεθα, ἀλλὰ τὰς σαρχιχὰς πράξεις. Ἔτι γε σάρχα φορῶν, ἔλεγεν " Ὅτε ἦμεν ἐν τῇ σαρχί. ᾿Αλλ᾽ ὄνπερ τρόπον, μέλλοντος ἐπάγεσθαι χαταχλυσμοῦ, ὁ Θεὸς ἔλεγεν, Οὐ μὴ καταμείνῃ τὸ Πνεῦμά μου ἐν τοῖς ἀνθρώποις τούτοις, διὰ τὸ εἷγαι αὑτοὺς σάρχας" τοῦ πνεύματος εἰς σαρχιχὴν προαίρεσιν μεταθαλλομένου" οὕτω καὶ ἐνταῦθα ὁ Ἀπόστολος λέγει" Ὅτε ἦμεν ἐν τῇ σαρχί. 1Η’. Μηδεὶς τοίνυν ἔστω ἐν σαρκὶ, ἀλλ᾽ ἐν σαρκὶ ὧν, μὴ κατὰ σάρχα περιπατείτω. Οὐ γὰρ βούλεται ἡμᾶς ὁ ᾿Απόστολος τελείως ἑαυτοὺς ἐξαγαγόντας ἐχ τοῦ κόσμου, μὴ ἐργάζεσθαι φαῦλον " ἀλλ᾽ ἐν σαρχὶ ὄντα; ἡμᾶς, χαταδουλῶσαι τὴν σάρχα, καὶ μὴ ἄρχεσθαι ὑπ᾽ αὐτῆς. Μὴ δουλωθῶμεν, ἀλλ᾽ ἄρξωμεν᾽ τροφῇ χρησώμεθα συμμέτρῳ, μὴ τῇ γαστριμαργίᾳ χαταφερόμενοι, ἀλλὰ χαλινοῦντες τὴν γαστέρα, ἵνα καὶ τῶν ὑπὸ γαστέρα ἄρξωμεν. ᾿Αρχέσθω τὸ σῶμα ὑπὸ «τῆς ψυχῆς, καὶ μὴ συρέσθω ἡ ψυχὴ ὑπὸ τῶν σαρχιχῶν ἡδονῶν. Μηκέτι ἁμάρτανε, ἵνα μή τί σοι χεῖρον γένηται. Κηρύσσει μὲν ἅπασιν ὁ λόγος " γένοιτο δὲ πάντα τὰ ὦτα ἀχούειν. Οὐ γὰρ πᾶσα ἀχοὴ σαρχὸς δεχομένη τὸν λόγον, ἤδη δέχεται εἰς τὴν διάνοιαν " διὰ τοῦτο ὁ Σωτὴρ ἔλεγεν" Ὁ ἔχων ὦτα ἀκούειν, ἀχουέτω, τοῖς ἔχουσιν ὦτα σαοχὸς 16’. ἱΑχονέτω τοίνυν ἅπας Ἰησοῦ, καὶ μηχέτι ἁμαρτανέτω᾽ ἀλλὰ τῷ ἀμαρτιῶν συγχωρητῇ προσδράμωμεν. Καὶ εἰ νοσοῦμεν, προσφύγωμεν “ εἴτε ἀλγοῦμεν τὴν ψυχὴν, τῷ ἰατρῷ τῆς γνώσεως ἑξαχολουθήσωμεν" εἴτε πεινῶμεν, τὸν ἄρτον δεξώμεθα εἴτε ἐνεχρώθημεν, τὴν ἀνάστασιν λάδωμεν " εἴτε ἐν ἀγνοίᾳ χατεγηράσαμεν, τὴν σοφίαν παρὰ τῆς Σοφίας

### English translation (Claude)

[16.] The one who had been healed did not know who it was who healed him. Great is the freedom from vainglory of our Saviour shown here: having healed, he withdrew, so that he might not be made known for the healing. But we do quite the opposite. If we ever happen to see dreams, or to help someone with our hands, or to drive out a demon by invocation, we are so far from hiding the achievement that we boast of it even when not asked. But Jesus, teaching us by his works not to speak of ourselves, granted the healing and at once withdrew, so as not to be recognized: withdrawing at the right time, and present at the right time. For when the praise of the achievement had to be shut off, then he withdraws; but when the crowds had withdrawn, so that along with the bodily healing he might bring on also the healing of the soul, then he was present and said: "See, you have been made well; sin no more." [17.] He is a physician of many ways, sometimes healing the soul first and then the body, sometimes the reverse. "Sin no more, lest something worse happen to you." The word is [not] to that man only, but to all of us. For if we ever fall into sufferings or griefs or hardships, let no one blame God. For "God cannot be tempted with evil, and he himself tempts no one"; but each of us [is held] by the cords of [his own] sins … "lest something worse happen to you." Hear the saying, every man: let him who formerly committed sexual immorality put away the passion; and you who were formerly greedy, become merciful. Let the robber hear: "Sin no more." Great is God's forgetfulness of wrongs, abundant his grace; but do not take the excess of his forbearance as provision for contempt; nor sin because God is long-suffering; but have your fleshly passions healed from now on, and you too say what was fittingly read: "For when we were in the flesh, the passions of sins, which were through the law, were at work in our members." When the apostle says, "when we were in the flesh," he did not mean this flesh with which we are clothed, but fleshly deeds; for he was still wearing flesh when he said, "when we were in the flesh." But in the same way as, when the flood was about to be brought, God said, "My Spirit shall not remain in these men, because they are flesh," since the spirit had changed into a fleshly choice, so here too the apostle says, "when we were in the flesh." [18.] Let no one, then, be in the flesh; but being in the flesh, let him not walk according to the flesh. For the apostle does not wish us to take ourselves wholly out of the world so as not to do evil, but, being in the flesh, to enslave the flesh and not to be ruled by it. Let us not be enslaved, but rule; let us use moderate food, not carried away by gluttony, but bridling the belly, so that we may also rule what is below the belly. Let the body be ruled by the soul, and let not the soul be dragged along by fleshly pleasures. "Sin no more, lest anything worse happen to you." The word proclaims it to all; may all ears hear. For not every hearing of the flesh that receives the word already receives it into the understanding; therefore the Saviour said, "He who has ears to hear, let him hear," to those who have ears of flesh … [19.] Let everyone, then, hear Jesus and sin no more; let us run to the forgiver of sins. If we are sick, let us take refuge [in him]; if we are pained in soul, let us follow the physician of knowledge; if we hunger, let us receive the bread; if we have been put to death, let us receive the resurrection; if we have grown old in ignorance, [let us receive] wisdom from Wisdom …

### Scripture references

- John 5:13: allusion, high confidence
- John 5:14: quotation, high confidence
- Jas 1:13: quotation, high confidence
- Prov 5:22: allusion, medium confidence
- Rom 2:4: echo, low confidence
- Rom 7:5: quotation, high confidence
- Gen 6:3: quotation, high confidence
- Rom 8:4: allusion, medium confidence
- 2 Cor 10:3: allusion, medium confidence
- 1 Cor 5:10: allusion, low confidence
- 1 Cor 9:27: allusion, low confidence
- Matt 11:15: quotation, high confidence

### Translation notes

- Sections 16–19 share this ref. Words displaced in the scan ("so that he might not be made known for the healing. But we do quite the opposite") were restored to their place by a logged correction; other lost words are marked … or supplied in brackets. "What was fittingly read" refers to the reading from Romans in the same service.

### Citation (SBL)

Cyril of Jerusalem, Hom. Paral. 10 (PG 33:1149; trans. Sophia Scriptura, https://sophiascriptura.com/p/cyril-jerusalem-paralyticum/10).

## Homily on the Paralytic 11

- URL: https://sophiascriptura.com/fathers/cyril-jerusalem-paralyticum/0/#p-11
- Source: PG 33:1152
- Translation: Claude (claude-opus-5-5), 2026-09-27

Summary: Cyril ends so as not to delay the teaching of the presiding bishop.

### Greek text

᾿Αλλ᾽ ἐξείλχυσεν ἡμᾶς λόγος εἰς μῆχος λόγου" καὶ ἴσως γεγόναμεν ἐμπόδιον πατριχῇς διδασχαλίας. Καιρὸς δὲ χαλεῖ καὶ μειζόνων ἐπαχοῦσα: ῥημάτων, ἵνα ὠφεληθέντες ἐχ μειζόνων ἔργων, Θεῷ διὰ τῶν ἔργων τὴν δοξολογίαν ἀναπέμψωμεν" ᾧ ἡ δόξα καὶ νῦν καὶ ἀεὶ, καὶ εἰς τοὺ“ αἰῶνας τῶν αἰώνων. ᾿Αμήν. 

### English translation (Claude)

[20.] But the word has drawn us out to a long discourse, and perhaps we have become a hindrance to the father's teaching. The time calls us to listen to greater words, so that, helped by greater works, we may send up glory to God through those works; to whom be glory now and always and for ages of ages. Amen.

### Translation notes

- "The father" is probably the bishop who was to preach after Cyril, then a presbyter.

### Citation (SBL)

Cyril of Jerusalem, Hom. Paral. 11 (PG 33:1152; trans. Sophia Scriptura, https://sophiascriptura.com/p/cyril-jerusalem-paralyticum/11).