31 Cat. xvi. 28; Ps. cxliii. 10.
32 h 9gemonikw= Sept. Ps. li. 12: R.V. Uphold me with a free spirit.
34 Origen, in the Catena on St. John iii. 8: "this also shews that the Spirit is a Being (ou'si/an): for He is not, as some suppose an energy of God, having according to them no individuality of subsistence. And the Apostle also, after enumerating the gifts of the Spirit, immediately added, But all these worketh the one and the same Spirit, dividing to each one severally as He will. j Now if He willeth and worketh and divideth, He is surely an energizing Being, but not an energy" (Suicer, Thesaurus, Pneuma).
35 e'nupo/staton. Cf. Cat. xi. 10; xvi. 13, note 5.
50 ta\j a'parxa\j kai\ ta\ prwtei=a. The order is inverted in the translation. Cf. Hermas, Sim. viii. 7 e!xontej zh=lo/n tina e'n a'llh/loij peri\ prwtei/wn.
51 The Benedictine Editor adds the two last words tu/pon paradhlou=n from Mss. Roe. Casaub. as necessary to the construction, and adds the following note. "The text thus emended is capable of two senses. The first, that the Holy Spirit came down in the form of a dove, a pure and harmless bird, to shew that He is Himself as it were a mystic dove in His simplicity and love of children, for whose new birth and remission of sins at Baptism He unites His prayers with Christ's, as Cyril teaches in Cat. xvi. 20: and that Christ was for the like cause mystically foreshown n Canticles as having eyes like a dove's. The other sense is, that the Spirit descended in the form of a dove on Christ's Humanity in order to shew this to be as it were a dove in innocence, holiness, love f children, and concurrence with the Holy Spirit in their regeneration. . . . Either sense is admissible, and maintained by many of the Fathers: but I prefer the former." This interpretation is confirmed by Tertullian (de Baptismo, c. viii.), who says that the Holy Spirit glided down on the Lord "in the shape of a dove" in order that the nature of the Holy Spirit might be declared by means of a creature of simplicity and innocence."
52 Cant. v. 12. plhrw/mata u 9da/twn (Sept.). The usual meaning of o'fialmofanw=j is "manifestly to the eyes," Esther viii. 13.
53 Tertullian, ibid "Just as after the waters of the deluge, by which the old iniquity was purged - after the baptism, so to say, of the world - a dove was the herald which announced to the earth the assuagement of celestial wrath, . . . . so to our flesh, as it emerges from the font after its old sins, flies the doves on the Holy Spirit, bringing us the peace of God, sent out from heaven where the Church is, the typified ark." Compare also Hippolytus, The Holy Theophany, §§ 8, 9, a treatise with which Cyril has much in common.
66 Gen. ii. 7: and breathed into his nostrils the breath of life. Compare Cat. xiv. 10.
67 Nahum ii. 1. The Septuagint, followed by Cyril, differs widely from the Hebrew: (R.V.) He that dasheth in pieces is come up before thy face.
70 Cat. iii. 7; xvi. 5. Bp. Pearson (Lectiones in Acta Apost. I. § 18): "Rightly said Cyril, Bishop of Jerusalem, `All prerogatives are with us.0' And the Emperor Justin called her `Mother of the Christian name.0' Jerome also (Ep. 17, 3), said: `The whole mystery of our Faith is native of that province and city.`"
75 John iii. 8: (r.v.) The wind bloweth: (Marg.) Or, The Spirit breatheth. It is impossible to preserve the double meaning in English.