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John 12:3. Mary, having taken a liter [pound] of the world of nard pistika [pure] of great value, anointed the nose of Jesus and wiped her hair off His nose: and the church was filled with the stench of the world 826 While Martha served, Mary, having anointed the Lord with myrrh, completed (to the end) love for Him, and through two (Martha and Mary) the final limit of love was completed. [It is possible 827 to direct the reasoning towards (spiritual) contemplation, so that by Martha we call active virtue, and Mary by spiritual contemplation, which comes behind active virtue, through which we show complete love for Christ. Others accept Martha serving Christ in the sense of the image of the Old Testament Scripture, for history, transformed into spiritual contemplation, improves the table of the Savior, since we use many (Old Testament) testimonies to prove the dogmas about Christ, and Mary - in the sense of the Gospel teaching, like the ointment that anoints the feet of the Lord, that is, His dispensation that was on earth, filling perfume the whole earth, which is the home of all mankind. Others call Martha the Jewish synagogue, wishing to serve God through carnal rites, and Mary the Church of the pagans, offering spiritual sacrifices and fragrant faith to Christ and sealing the Eucharist from His holy Flesh through the sacramental sacrament. Litra (pound) brings, which is the perfect weight for perfect faith, “the house was filled with the smell of the world.” As an incense, the knowledge of Christ was to fill the world. When the house was filled with the fragrance of the world, this symbolically indicated the one (house) that was to be completed spiritually in a short time, for immediately after suffering the whole universe, like a great house, was filled with the fragrance of the world of Christ. Thus, by the sensual (fragrant world) she foreshadowed the spiritual, for His body, like alabaster pierced (broken), filled the whole world with the fragrance of knowledge. John 12:4–8. The verb of Judas Iscariot, one [from] His disciples, although He betrayed Him 828: Why was this ointment not sold for three hundred denarii and given to the poor 829? This speech was not as if [he] cared for the poor, but as if he had a thief and an ark and a swept-away burden 830. Jesus said: leave me alone, on the day of my burial keep 831: for you always have the poor with you, but you do not always have me 832 The traitor reproaches a woman who has shown piety towards Christ, prohibits a venerable deed, and covers his reproach with love for the poor, because she brought ointment, not money. Without knowing what is truly beautiful, Judas says this, for giving gifts to God should be preferable to the poor. However, the Evangelist indicates the reason why Judas said this: not because he cared about the poor, but because “he was a thief” and a blasphemer who stole money brought to God. But the Lord declares the woman free from all guilt, thereby secretly denouncing the traitor who groundlessly condemned a praiseworthy deed, saying: “leave her.” He defends her for the anointing with myrrh, which was not for the sake of luxury, but for the sake of the sacrament, which served to “bury” Him, although the one who did (this anointing) did not know the dispensation of the sacrament. After all, some, without knowing, said and did many things related to the mysterious image. However, the Lord again denounces Judas for saying this not out of reverence, but because he was selfish and had to betray the Teacher for small gain, for the burial and reminder of death seem to indicate this. The Savior also gives reasoning, convincing us that there is nothing better than piety towards Him, for, of course, love of poverty is venerable, he says, but it must stand behind reverence for God. The meaning of His words is this: the time, he says, appointed for honoring Me or for My stay on earth does not allow us to honor the poor above Me - he said this providentially, however, it does not at all turn the compassionate one away from loving the poor; So, when divine services and hymns are required, one should prefer them to love for the poor, for one can do good after spiritual services; therefore, he says that one should not always devote oneself to honoring Me, nor spend everything on sacred service, but spend a lot on the poor. Or this: just as after ascending to the Father he commands the disciples to fast (Matthew 9:15), so then they should devote themselves to caring for the poor more serenely and will organize the work of poverty more calmly and freely. That's how it was. After the Ascension of the Savior, when they no longer followed the Teacher, but were at peace, then with special zeal they spent all the fruits on the poor. John 12:9. But the people are many of the Jews, as they are, and they came not only for Jesus’ sake, but also for Lazarus, whom you raised from the dead 833 The “people” are amazed at the extraordinary nature of the miracle, and what they heard about as having happened, they came to see with their own eyes to strengthen their faith. “They wanted to see not only Lazarus, but also Christ, the creator of the miracle - not only seeing Him for the first time, for they often saw Him and talked with Him - but since He was moving away so as not to be subjected to untimely suffering, they sought to see Him again. The most pious were amazed at Him, not accusing Him of anything. So, prudently, the Lord did not immediately enter Jerusalem, but remained outside it, so that through rumor he could attract many to the desire to see Him. John 12:10–11. The bishops conferred, and they will kill Lazarus, for many of his sake came [from] the Jews and believed in Jesus 834 Notice that the leaders seem to be losing their minds and, excited from everywhere by envy and not saying anything reasonable, they care only about murder, thinking, together with the deceased, to destroy the power of the miraculous act in order to stop the desire for faith in Christ. John 12:12–13. On the morning of the day, many people who came on the feast, hearing that Jesus was coming to Jerusalem, took the branches of dates and went out to meet Him and cried out, saying: Hosanna, blessed is he who comes in the name of the Lord, the King of Israel 835 More inclined to faith and overwhelmed by the miracle, the people met Christ, magnifying Him as the conqueror of death with date branches. They do not simply magnify Him, but from the inspired Scripture (Ps. 117:25-26), saying what was beautifully said about Him and confessing that He was also the “King of Israel,” but at the same time they called Him their own King, accepting the sovereignty of Christ. They said that the Son is “blessed” not because He received a blessing from the Father, who Himself blesses everything and does not allow it to perish and has the ineffable essence of the Father. But because we bring Him a blessing befitting God the Lord by nature, since He came “in the name of the Lord.” After all, all the saints came not in the power of dominion (as omnipotent rulers), but as true servants. He is like the Lord. Therefore, the prophetic word spoken about Him completely corresponds to Him. For if some are called masters, they have this dignity not by nature, but by grace. Thus, for abstaining from lying, people are called true, which cannot be said about Christ, for He is called truth not because He does not speak a lie, but because He has a nature entirely superior to lying. John 12:14–15. Jesus will find a donkey everywhere, just as it is written: Fear not, daughters of Zion: behold, your King is coming [to you], riding on the foal of a donkey 836 When a great crowd of people surrounded Him and magnified Him, He, in extreme humility, sat on a donkey, teaching us not to be exalted in praise and not to go beyond the limits of necessity. Matthew spoke at greater length about the donkey, but John, as was usual for him, touched on the most important aspect of the matter. Since the Lord, contrary to His custom, only now appears mounted on a donkey, we affirm that He sat down neither because it was far from the city, for it stood no more than fifteen furlongs (John 11:18), nor because there were people, for at another time, being with the people, He did not do this - but does this, showing that He has a new people from the unclean pagans to subjugate to Himself and raise into the dignity of righteousness, to the heavenly Jerusalem, of which the earthly image was, into which enters the people who have become pure, with Christ, glorified by the sinless Angels, whose image was served by infants. He calls the donkey “foal,” because the pagan people were not exercised in faith leading to piety. John 12:16. His disciples did not understand these things before, but when Jesus became glorified, then they remembered that this was written about Him and that this was done to Him 837 So, at first the disciples did not know what was written about Him. After the resurrection, they no longer remained in Jewish blindness, but the knowledge of Divine words became revealed to them by the Spirit. It was then that Christ “glorified” when he came to life after the crucifixion. And the Evangelist is not ashamed to point out the ignorance of the disciples and then again to the knowledge, since his goal was to neglect human respect, to defend the Glory of the Spirit and to show what the disciples were like before the resurrection and what they became after the resurrection. So, if they did not already know, then much less the rest of the Jews. After the crucifixion, the veil was torn so that we would know that no secrets are hidden from believers and lovers of God. They were enlightened with knowledge from the time of the resurrection, when Christ breathed on their faces (John 20:22), and from the former they became different. And they became even more enlightened on the day of Pentecost, when they were transformed by the power of the Holy Spirit who came upon them. John 12:17–18. For the people who are with Him bear witness when you called Lazarus from the tomb and raised him from the dead. For this reason, you will honor His people, for having heard this, He performed a sign 838 When the herd crowd of people heard about what had happened, they dutifully trusted those who testified that Christ raised Lazarus and destroyed the power of death, as the prophets said: “That’s why they met Him.” [Consequently, 839, according to the necessary order, it was finally that the Lord performed a miracle with Lazarus, so that on this recently happened occasion he would be more honored by the people, and the Pharisees, overly tormented by this honor, would form a plan against him and thus suffering would occur, which is what happened. This is what the Pharisees said to themselves: you see that you are not achieving anything.] They see 840 that they are in vain objecting to faith in Christ, they are in vain rejecting believers either with reasoning or with threats: all this, they say, is useless if they do not turn to killing Him. Behold, they say, all the people follow Him. John 12:19. The Pharisees then decided to themselves: you see that you will not succeed in anything: behold, the whole world is following Him [from] going 841 They say this as if to blame themselves for not having killed Jesus along with Lazarus for a long time, encouraging themselves to murder. They are indignant at the faith of the people, as if they are being deprived of their acquisitions, whereas this is God’s property. John 12:20. Byahu the Hellenes netsyi from those who came, may they worship on the holiday 842 Perhaps someone here will begin to be perplexed and reflect on the reason why some of the Greeks came to worship in Jerusalem, and moreover, at a time when a (Jewish) holiday was celebrated according to the law. What do Greeks and Jews have in common regarding worship? Indeed, between those and others we see a great difference in the way of life and thoughts, for some honored the truth, and others a lie. What shall we say in this case? In the neighborhood of the Judean country with Galilee, the Hellenes and Jews had cities and villages adjacent to each other, had frequent relations with each other, both came to each other at the request of various reasons. But since the minds of idolaters are much more capable of changing for the better, with the very great ease of exposing their false religion as completely worthless, they easily changed their faith. But they had not yet fully mastered the service of the One True God, they hesitated and were double in their thoughts and followed the opinions of their teachers, I mean Plato and so-called sages like him. Of these, some say that there is one creator of everything, while others (gods) are in the world and are appointed by that (creator) as rulers to manage human affairs. Therefore, some Palestinians, mainly Hellenes, having in their neighborhood and adjacent country the Jews, often borrowed from them some customs and honored the (Jewish) belief in monotheism and the opinion of those (Hellenic sages) whom we just mentioned, although they teach differently from us. Others, having neither a complete attraction to the Jews, nor lagging behind the customs dear to the Hellenes, adopted some kind of average opinion, leaning in both directions, and were called “worshippers of God.” So they, seeing their morals not very different from the Jewish ones regarding the images of sacrifices and the idea of ​​​​monotheism - the Israelis had not previously learned the doctrine of the Holy and Consubstantial Trinity, as well as the meaning of spiritual worship - came together to worship God, especially during national meetings, not as denying their own worship (pagan), but as honoring the one God for us all. John 12:21–22. These therefore came to Philip, who was from Bethsaida of Galilee, and prayed to him saying: Lord, we want to see Jesus. Philip comes and says to Andrew: Andrew and Philip come and say to Jesus 843 Even without knowing it themselves, the Pharisees spoke the truth in the words: “behold, the whole world has gone after Him” (John 12:19). Not only Jews, but also pagans had to believe. Therefore, it happened then, as if as a firstfruits, that the Greeks came to Him - and, like the Galileans, the Greeks “came to Philip”, since he himself was a Galilean, to show them “Jesus”, whom they wanted to “see”, hearing the good fame that had spread far about Him, in order to worship Him and receive what they desired. But Philip, remembering that the Lord told them: “Do not go into the way of the pagans and do not enter the city of the Samaritans” (Matthew 10:5), was afraid that it would seem that He was insulting Christ by bringing unbelievers to Him, since he did not know that the Lord wisely forbade the disciples to enter the pagans until the first Jews rejected the grace given to them. How “Andrey” speaks to the more zealous and capable of this. And having approved this, they both proclaim it to the Lord. Having done this judiciously, Philip teaches us that it is not good to talk to superiors at random, even if it seems like something good, but we must, on the contrary, consult with those who are prudent about what to do. John 12:23. Jesus answered them, saying: The hour has come, that the Son of Man may be glorified 844 Since the pagans want to hasten to see Him and talk with Him, therefore he says: “the hour has come,” for the time of suffering was near, after which the calling of the pagans immediately followed. “Hour” here refers to the present time - not something else that leads Him to the need to suffer, but this, indicated by His own definition, is the time. Having accomplished everything that led people to faith and preached the doctrine of the Kingdom of Heaven, he finally wants to move on to the very pinnacle of hope - the killing of death. But this could not be otherwise than if life had not suffered death for everyone, so that we all might live in Him. That is why He calls His glory His death and the enduring of all suffering for the sinners who dishonor Him. However, although He was always glorified by the Angels in heaven, the cross was the beginning of His glorification as God on earth among the pagans. When He left the Jews who insulted Him, He went over to the Gentiles and is glorified as God among them, who expect Him to come in the Glory of the Father (Matthew 16:27). It is not 845 pure (incorporeal), he says, that the Word will be glorified, but, showing one Son, ineffably conceivable from humanity and Divinity, he says: “Son of Man,” for 846 one Son and Christ, not allowing dissection after incarnation, but is and is conceived of God and with the flesh. One 847 Son and Christ, not allowing dissection after incarnation, however, with the exception that, as we said, we recognize separately (both) the natures of the Word and the flesh and that they (both natures) are not the same in the mind (ours), for although He is born from the essence of God and the Father, He also has origin on earth from the Holy Virgin. Despite the fact that there is one Christ out of two, Who is not divided into two sons after the union of those (two natures), but in the power of the Divinity and with the flesh abides and is thought. John 12:24. Amen, amen, I say to you: even if a grain of wheat falls on the ground, it does not die, it remains alone; even if it dies, it bears much fruit 848 He not only predicts that he will suffer and that the time is coming (for this), but also reveals the reason why he made this suffering most pleasant for Himself, and that there is great benefit from suffering. And if He had not decided to suffer, He would not have suffered against His will. Out of mercy towards us, he showed such meekness that he decided to suffer everything cruel for our sake. Just as a sown “grain of wheat” produces many ears of ears, without harming itself for their sake, but by force being present in all the grains of the ear, for from one they all grew; so the Lord died and, having opened the bowels of the earth, brought with Him the souls of people, Himself being in all by the power of faith together with His special existence. And not only did he give this acquisition to the dead to bear fruit through Him, but also to the living. However, it is very likely that the Lord’s speech can be turned into a parable, namely: the fruit of Christ’s suffering is the life of all, dead and living, for the death of Christ became the seed of life. But has the Divine nature of the Word really become accessible to death? And is it not extremely wicked to say this? After all, Life by nature is the Word, existing from God and the Father - It, on the contrary, raises up, and does not fall, abolishes death, and does not possess corruption; on the contrary, it gives life to those who need life, and does not seek life itself from another. Just as light could not be darkness, so it is impossible for life not to be life. So, how is it said about One and the Same One that He will fall into the ground like a “grain of wheat” and rise up like “God with a shout” (Ps. 46:6)? It is obvious that it was fitting for Him to taste death, since He became a man, but revival is characteristic of Him according to His Divine nature. John 12:25. He who loves his soul will destroy it, and he who hates his soul will preserve it in this world for eternal life 849 Not only, he says, you should not be tempted by My suffering and not believe My words, but, on the contrary, you should prepare for this. Whoever thinks to take care of his soul here and does not want to plunge it into danger for My sake, will destroy it in the next century. And whoever plunges it into danger in this age retains great fruits for it. And he who despises life “in this world” will acquire incorruptibility in the future. The Lord said this not because the soul suffered anything here, but he calls love for the soul the opinion that those who do not expose the body to danger can hold it. John 12:26. If anyone serves Me, let him follow Me 850 What he says matters so much. If, he says, for the sake of your benefit, I give myself up to death, then is it not cowardly for you, for the sake of your own benefit, to neglect temporary life and the death of the flesh to acquire endless life? For those who deliver it up to death and preserve it for eternal benefits seem to hate their own soul, as far as suffering is concerned. And those who live in asceticism hate their souls, not being overcome by the pleasures of carnality. So, what Christ did, suffering for the salvation of all, He did it as an example of courage, teaching those who desire the promised benefits to try to practice virtue. Those who wish to “follow Me,” he says, must show courage and boldness similar to Me, for in this way they will receive victorious rewards. John 12:26. And where I am, my servant will be And just as the Chief of Salvation did not live in glory and luxury (on earth), but in reproach and toil, so we should also be carefree (for earthly glory), so that we may end up in the same place and become partakers of the Divine glory. Otherwise, what kind of glory will we be worthy of, who are not worthy to suffer the same as the Master? Perhaps in the words “where I am, there will My servant also be” he speaks not of a place, but of an image of virtue, for in what glory Christ appeared, His followers should be in the same, not in that characteristic of the Divine and superhuman, for it is impossible for a person to imitate the true and by nature God, but in which human nature allows one to shine - not in bridling (for example) the sea and similar matters, but in humility, meekness and bearing insults. John 12:26. If anyone serves Me, the Father will honor him This, he says, is precisely what reward consists of, that is, honor from the Father, for Christ’s disciples are participants in Christ’s kingdom and glory, to the extent due to people. He says that honors are given from the Father: although He Himself is the giver of goods, He assimilates to the Divine nature the reward of each according to his work and shows that the Father wants us to serve the decrees of the Son, for He does not legitimize what is contrary to the Father. So, it should be noted that he who does what is pleasing to God serves Christ. And whoever follows his own wishes, on the contrary, follows himself, and not Christ. John 12:27–28. Now my soul is troubled, and what is the river? Father, save Me from this hour! but for this reason [I came] for this hour. Father, glorify Your Son! 851 “Now,” he says, “my soul is troubled, and what shall I say? Father, save Me from this hour, but for this reason I came to this hour!” Notice here again the receptiveness of human nature to confusion and fear and, on the contrary, the firmness and immutability of the Divine and ineffable power in everything and its manifestation in the courage alone characteristic of it. The idea of ​​death that appears (in the soul of Christ) tries to confuse Jesus, and the power of the Divine immediately takes possession of the suffering caused and immediately transforms the excited fear into incomparable boldness. We must think that in Christ the Savior himself human feelings were aroused for two necessary reasons. Through them (human feelings and states) it was necessary for Him, not in appearance and in mental representation, but, on the contrary, to naturally and truly appear as a man, born of a wife, bearing within himself everything human, except sin. Fear and timidity are natural passions in us, not among the sins. And besides, human states were beneficially aroused in Christ, not so that these arousals took possession (of Him) and became more and more intensified, as is the case with us, but so that, conquered by the power of the Word, they ceased, with the transformation of nature in the first Christ into some better and Divine state. In this way, and not otherwise, the image of healing could pass on to us, for in Christ, as the firstfruits, human nature was elevated to the renewal of life. In Him we also acquired the supernatural, which is why we are called the Second Adam in the Divine Scriptures (1 Cor. 15:45). And if, as a man, He thirsted and toiled, then He is embarrassed by suffering as a human condition. He is not embarrassed as we are, but insofar as this relates only to the feeling of this state, then immediately returns again to the boldness appropriate to Him. From this it is clear that He also had a rational soul. Just as thirst or some similar state is a passion (or state) characteristic of the flesh, so confusion through the presentation of terrible objects must be a passion (or state) of the rational soul, in which alone the idea and consciousness of this can appear in us. Even before he was on the cross, Christ was already embarrassed, obviously contemplating the future and moved by His mind to imagine the suffering that awaited Him. After all, we will not call the passion (state) of timidity the passion of either the impassive Divinity or, of course, the flesh. And if something that has an unreasonable soul (an animal) is embarrassed and experiences fear, then it is not through an idea or by contemplating future suffering with reason that it comes into fear, but when it is overwhelmed by the misfortune itself, then only it begins to experience a feeling of real danger. Now the Lord is embarrassed not by what he sees, but by what he imagines and what he expects. That is why Christ did not say: “My flesh was troubled,” but “My soul,” rejecting the assumption of the heretics. If you say that in the Old Testament God also says to the Jews: “My soul hates fasting and rest and your holidays” (Is. 1:13–14) and all the like, then we will answer that Scripture uses our properties by condescension towards us, as, for example, allegorically applying the face, eyes and other members to the incorporeal. If we assert that this is what is said (allegorically) (about the Son of God) even after the incarnation, then, consequently, He was (only) an image and an appearance and a shadow, and not a true man, as the godless Manes taught. So, the Word of God united the whole nature of man with Himself in order to save the whole man, for what is not received is not saved. However, having said “indignant,” he did not stop talking (on this), but transforms passion (fearfulness) into boldness and says, as it were: It means nothing to die, but for this reason I allowed the flesh to be afraid in order to transform it into boldness, “I came to give life to the inhabitants of the earth, and therefore I am ready to suffer.” He asks the Father and represents the appearance of one praying, not because the Almighty was powerless, but as a man, assimilating to the Divine nature that which was higher than human, being not outside of Him (the Divinity), when he calls the Father His own, but knowing that through the Father and the Son must come power and glory in every work. Whether it should be read: “glorify Your Son”, or: “glorify Your name”, this is the same thing for the sake of accuracy of reasoning. However, Christ, having despised death and the shame of suffering and seeing the death of all as if already passing away through the death of His own flesh, and the power of corruption having to be completely destroyed, and human nature finally already transformed into the renewal of life, - as if he were saying something like this to God and the Father: although the body is inert, Father, to suffering, it fears unnatural death, and also seems unacceptable in some respects for the One who sits with You and having power over everything, be subject to the insolence of the Jews - but since I came for this, then “glorify Your Son,” that is, do not hinder him from going to death, deign to Your Son for the benefit of all. And that the Evangelist called the cross glory in another place, you learn from his words: “For the Holy Spirit was not yet, because Jesus was not yet glorified” (John 7:39). Here he clearly calls the crucifixion glorification, and the cross glory. After all, although during His suffering He endured many insults patiently and voluntarily, the fact that He, having the opportunity to avoid suffering, underwent suffering for our sake voluntarily and endured it for the benefit of others, serves as a manifestation of great mercy and the highest glory. And in another respect the Son found himself in great glory. From the fact that He overcame death, we learned that He is the Life and Son of the Living God. The Father is glorified when he turns out to have such a Son, born of Him, as He (the Father) Himself is. And he is good, light, life, above death and creates everything at will 852. When he says: “Glorify Your Son,” then he says: deign to my desire to suffer, for the Father gave the Son to die not against His will, but voluntarily, for the life of the world. So, the will of the Father is named as the granting of blessings to us, for instead of suffering he named glory. And he says this as a model for us, because although we should pray not to fall into temptation, but, having fallen, endure it courageously and not shy away, and also pray to God for salvation. But “glorify Your name,” for if glory to God is brought through our suffering, then let everything (else) be placed in second place after this. But just as death is abolished only by the death of the Savior, so it is with the carnal passions of everyone. If we had not been subjected to fear, then our nature would not have been free from fear; if we had not endured sorrow, we would never have been free from sorrow; If she had not been afraid and terrified, she would never have been outside of these passions. And what is in every person, you will find the same thing in a corresponding form in Christ - the movements of the passions of the flesh are not such that they dominate, as in us, but in order to defeat and abolish them by the power of the Word indwelling the flesh, while transforming nature into a better state. And 853 further, after some other reasoning, when Arius and Eunomius openly condemn the wickedness, he teaches (St. Cyril) thus If, therefore, what truly belongs to inanimate flesh is that which (occurs) from the mind (that is, manifestations of the mind, thoughts, memory, etc.), but befits, on the contrary, the human and rational soul, then how absurd if we believe that we correctly reason that suffering is no longer characteristic of it (the human soul), than, therefore, on the basis of what is necessary and inevitable in the nature of the Divine, we reject this (that is, by necessary logic we must It is not for His soul to assimilate the sufferings of Christ), if indeed, as they say, the place of the soul was filled by it (the Divinity), dwelling in the body (of Christ). John 12:28. But a voice came from heaven saying: I have glorified and again I will glorify 854 The Evangelist did not say 855 that the Father had proclaimed from above, but that there was a “voice” from heaven, so that any heretics, hearing in the Gospel what the Father says, would not try to assert that the Divine nature (i.e.) the Father is clothed with some kind of gross body. Therefore, he uses a very appropriate term: “voice” (φωνή). How this voice was produced, we cannot say. The meaning of this saying is this. Through many signs the Son was glorified, and in performing miracles the Father acted with Him - and since He collaborated with Him in everything that He did, that is why he says that he has already glorified, and again promises his readiness to glorify, precisely through a sign at death. Therefore, since the Son is God and of God (begotten) and Life begotten of Life by nature, He raised Himself from the dead. And since He is thought of as a man like us without sin, He is not thought of as having raised Himself, but as having risen through the Father. John 12:30 . Jesus answered and said to them: This voice was not made for my sake, but for your sake 856 The Father answered, in a way known to Him alone, to His Son, thereby demonstrating His desire that those who heard would honor Him, believing without hesitation that He was by nature the Son of God the Father. The people were perplexed, foolishly dividing into various guesses. But they should have known that the Father was the answerer to whom the Son addressed his words. After all, he did not ask for thunder, nor for the Angel to shout, but the Son says that “there was a voice not for Me, but for you.” Of course, He knew the will of the Parent, even if He did not say anything, since He was and is the Wisdom and Word of the Father. So, “for you,” he says, “there was a voice,” so that you would accept Me as the Son of God, whom the Father recognizes as His Son by nature. The Lord says precisely that “there was a voice,” but does not add that (it was the voice) of the Father or how it was, for this is unnecessary. However, he turns it into evidence that, even having heard a voice as if from heaven, they, nevertheless, remained in their wickedness. John 12:31. Now is the judgment of this world, now the prince of this world will be cast out 857 This alarming time of the coming of the Savior showed that judgment and truth had already arrived among the pagans, for they were facing liberation from the cruelty of the devil, when the holy and righteous Judge would show them the most just mercy. In my opinion, one cannot think that now the world is being condemned, when the time has come for justification, but judgment, that is, punishment, will await the world in the future. But “the ruler (prince) of this world will be cast out,” that is: there will be, he says, judgment on the enslaver of the world, and not on the one who has suffered enslavement to the world, for, as Christ Himself said, “God did not send the Son to judge the world, but to save the world” (John 3:17). Thus, the definition of the coming judgment, he says, will be “the casting out of the ruler of this world.” What is the eruption from? Obviously, from the superiority he obtained through violence and the royal dignity that did not belong to him. The word “out” means punishment and removal to hell, [when 858 and is carried away to Satan himself. So, when he is expelled through the crucifixion of Christ at the height of the cross, then the Lord promises to draw everyone to Himself, obviously through faith - to salvation and life]. John 12:32. And I [if] I will be lifted up from the earth, I will draw everyone to Me 859 Since Christ gave Himself to the Father as an immaculate sacrifice for our salvation and suffered punishment for us, we are freed from the guilt of sin. And when the beast was removed and the tyrant overthrown, then Christ brings the seduced race to Himself, calling not only the Jews, but also all people to salvation through faith in Him. Through the law - a private calling, and a general one - through Christ, for Christ alone was powerful, like God, to bring us all good things. In order to use a more pleasant expression, he says that he will be exalted, instead of “crucified.” He kept the secret from the murderers, because they were not worthy to know. But he made it clear to the more prudent that for the sake of everyone and for everyone he would suffer. But, it seems to me, the ascension can be perfectly understood in another way in the sense of the great glorification of death on the cross. After all, for this reason Christ is glorified, having delivered great benefits to humanity through this. By this He attracted people to Himself, and did not lead people to others, like disciples. So, He shows Himself to be God by nature, positing the Father not outside (Himself), for through the Son people are drawn to the knowledge of the Father. John 12:33. This is the verb, signifying the death by which you want to die 860 By this the Evangelist showed that the Lord suffered not without knowing it, but voluntarily and knowing not only that he was dying, but also in what way (by what death). He called the cross death. John 12:34. The people answered Him: We have heard from the law that Christ abides forever, and how do You say that it is fitting for the Son of Man to be exalted? Who is this Son of Man? 861 This is what 862 say, as we said, those who thought that “the ascension” called the “crucifixion.” It was their custom to express in more pleasant terms things relating to extreme distress. So, through Scripture they try to prove that Christ is not telling the truth. After all, they say, it does not assert that Christ will appear for a while, if it says about Him: “You are a priest forever” (Ps. 109:4). “How then do you say” that Christ is I, calling Himself subject to death? But due to a misunderstanding, the Jews say that He is not Christ because of His suffering, and yet they do not say that it was written that Christ must suffer and rise again and ascend to the Father, as He was to be the priest of the saints and the High Priest of our souls (Heb. 8:2), when, as the highest and immortal, He came to life. After all, Scripture foretells not only that He will come in this general and human form (Phil. 2ff.), but also that He will die for the life of all and will live again, breaking the bonds of death, as a result of which this “abiding forever of Christ” is fully accomplished. Finding himself above corruption and death, He ascended to the Father. John 12:35. Jesus said to them: the light is still in you for a short time: walk until you have light, lest darkness overtake you: and you who walk in darkness do not know where he is coming 863 As fools and unbelievers, Christ does not clearly reveal to the Jews the deep mystery of the word. But he moves on to another, simultaneously explaining to them what is useful and showing the reason why they do not understand the Scriptures, and then (showing) that if they do not believe in Him, the True Light, then they will be deprived of the benefits of the light. After all, as far as the Scriptures were concerned, they expected the Messiah as light. When he came, their hopes turned to the opposite (of what they expected based on the Scriptures), for darkness enveloped them because of their unbelief. So, sober up, he says, as soon as possible, while you can receive at least a little shine of the Divine light, so that the darkness of sin does not overwhelm you. It’s perfect to call “darkness” after “light,” because after the removal of light, darkness comes. And by using the word “light” with a member, he pointed to Himself, because He is the only true light. John 12:36. Until you have light, believe in the light, so that you will be sons of light 864 So 865 through salvation he declared faith in Him, through Whom everyone knows the Father. And he calls them sons of light, (meaning) either himself or the Father (under light), for he calls the Father light, after he called himself light, in order to show his own nature and (the nature of) the Father as one. We become sons of the Father when, through faith in Christ, we perceive the Father, Who is light, for then we too are called children of God. John 12:36. Jesus said this and went away, hiding from them 866 Having taught something useful in a few 867 words, he again, by Divine power, removes Himself from them, hiding Himself and not allowing them to be excited to anger, but giving them time to change their minds so that they can do better. He departs with a providential purpose, when (His) suffering was close, showing that His killing by the Jews was, although undesirable for Him, but He voluntarily gave Himself up to suffering, giving Himself as a ransom for our life, and accepted death, rightly likened to sorrow, and turned sorrow into joy. John 12:37. I will do only signs for Him before them, I will not believe in Him 868 Wanting 869 to expose their immeasurable stubbornness, the Evangelist adds “before them,” showing that they “did not believe” even what they saw. John 12:38–40. May the word of Isaiah be fulfilled when he said: Lord, who has given faith to our hearing, and to whom has the arm of the Lord been revealed? For this reason, I cannot believe what Isaiah once again said: blind their eyes and harden their hearts, so that they may not see with their eyes, but understand with their hearts, and they will be converted, and I will heal them 870 The Jews did not kill the Lord in order, of course, to fulfill the prophecies - then they would not have been wicked, but out of their own wickedness. After all, if the prophecies predicted what was going to happen, no doubt due to their voluntary recklessness, then they predicted so that those sober (among them) could jump over the devil’s pits (ambushes), for those who listened, of course, could survive. That is why prediction is necessary. Another solution to another issue It does not (mean) that God blinded the Jews, for He would not then demand responsibility from them when He condescendingly endures even voluntary (other words: involuntary) falls into sin. But this is the meaning. Isaiah quotes words spoken as if by God: if I become a man and with my own voice instruct you in useful things, then even then you will not listen to Me, just as you did not listen to the prophets - even when you see miracles that surpass reason, you will not receive any benefit from the vision. This is what the expression “you will not see” means. After all, I did not say that I would harden their hearts and blind their eyes, but that even if you hear, you will not hear, and if you see, you will not see, so I will not heal (you) who have turned (to Me). If they had heard and seen in the proper way, then, without a doubt, they would have benefited. So, the saying does not indicate the necessary punishment, not the determination of the Judge condemning the Jews, but serves as a foreshadowing of the useful, for he knew what they were going to be, and announced them. However, the speech is not directed against everyone, but against only unbelievers, for many of them believed. So this place was translated by Seventy. But it is likely that the Evangelist, following the Hebrew text, which differs from the Seventy, said: “Therefore they were not able to believe,” since he blinded them 871. And as for the direct meaning of the saying, he did not say that God blinded them - naturally because another did this so that the Jews would not turn and receive healing. And if we accept that God blinded, then we must understand that he allowed them to be blinded by the devil, as if they were not good in their moral state. So people of similar morality (pagans) “gave him over to an unskillful mind” (Rom. 1:28) and to passion. While they were like this, it was unfair for them to know the depth of mystery and hidden truths, since they did not even keep the subordinate commandments. So, if they have not accepted either the law or the gospel decrees, having closed the eye of their soul, then therefore they do not accept instruction that can enlighten them. John 12:38–41. This is the speech of Isaiah, when he saw His glory and spoke about Him 872 That 873 the prophet beholds the Son in the glory of God the Father cannot be doubted, since John (the evangelist) clearly writes about Him that “Isaiah said this, because (when?) I saw His glory.” Please pay attention to the immeasurable greatness of God's power and His dominion over all power. He sits on a high and exalted throne, crowned with all the appropriate splendor of royal dignity, and the highest powers, above which, it is said, there is nothing among creatures, stand around, taking the place of servants and praising with praises. Of course, one cannot imagine the Divine Throne as being located in any high places, for it is stupid to think so, but the Divine Throne is placed in heights, since the glory of the Kingdom of God seems to be above all rational nature. And sitting on it seems to mean the strongest and most unchangeable firmness and constancy of goods. So the divine David sings: “God sits on His holy throne” (Ps. 46:9). Also, the prophet Jeremiah in one place says to Him: “You are the one who sits forever, but we are the ones who perish forever” (Bar.3:3), for always and at all times the nature (of people) is perishable and created, and such is the lot of creatures. As I said, Wisdom, the artist of everything and the creator, sits, that is, she has an unchanging and constant presence. So 874, this “seating” means either the nature of the Master, or His kingdom, with the Seraphim themselves coming as slaves, who are higher and more honest than the Angels themselves. The word “seraphim” means “kindlers” (ἐμπϱησταί) or “flaming” (ϑεϱμαίνοντες) 875, for nothing cold comes to the highest powers, which are closest to God of all creatures. And that the Seraphim cover their faces and legs with wings and fly with two wings, this is a symbol of the fact that no one can see either the beginning or the end of concepts or words regarding God (to express the essence of God). The head and face mean the beginning, and the legs the end, for God is beginningless and infinite, and we have difficulty understanding the nature of those beings that occupy the middle (between these extremes, that is, beginninglessness and infinity), I mean in time, precisely those creatures that were once brought into existence from non-existence. And they fly because they do not have anything heavy and pulling down; on the contrary, their mind is always directed upward, towards God. They do not think, like us, about base things, but in the inexpressible heights of thoughts the higher powers have their minds. Also, their mouths are filled with praises, but even moreover, they praise alternately, not because they are tired, but giving honor to each other and again receiving the honor of giving praise (to God), for all that is higher happens in harmonious order. Saying “holy” three times, they conclude the doxology with the words: “Lord of hosts,” representing the Holy Trinity in one nature of the Divinity. This is because we confess that the Father exists separately (hypostasis), so do the Son and the Holy Spirit - and in no way can each of those named be divided into a natural difference (by nature), but in three hypostases one Divinity is conceived. After all, 876 just as coal is by nature wood, but is completely filled with fire and has its power and effect, so the Word, being fire, like God, “became flesh and dwelt in us” (John 1:14). But although He was, for providential purposes, a visible man like us, yet all the fullness of the Divinity dwelt in Him, I mean, through unity (in the incarnation). That is why through his flesh (in his flesh) he turns out to have (perform) Divine powers (actions). If it is said that it is taken with tongs, then understand - carefully, because we receive faith in Him and knowledge as if by some kind of tongs, that is, through the teachings or predictions and testimonies found in the law and the prophets. John 12:42–43. Moreover, many princes believed in Him, but the Pharisee did not confess, lest they be expelled from the congregations [synagogues]: for they loved the glory of man more than the glory of God 877 Now prompted to faith by miracles and no longer daring to contradict the Lord, they nevertheless fall away from eternal life, thanks to the persistence of their vileness, preferring respect for people to approaching God, being slaves of temporary glory and considering the deprivation of honor from the Pharisees an unbearable misfortune for themselves. Since this served as an obstacle for them to believe then, listen to what Christ says: John 12:44–45. Jesus cried out and said: He who believes in Me does not believe in Me, but in Him who sent Me, and he who sees Me sees Him who sent Me. Contrary to his custom, he exclaims loudly, and this exclamation exposes the untimely fear of those who believed in Him, but still hide their faith, for they do not want to be honored in a secret way from those who decided to believe in Him, but openly. He thought that although faith in Him should be in the heart, its wise confession should also be made with great boldness. Since, being God by nature, he put on an image similar to us, he refuses in this case to directly say out loud before those who hated Him that one must believe in Him, although he often said this (in other cases). He prudently accustoms the minds of those who suffered from indomitable envy of Him, little by little, to the depth of the secrets about Him, not in relation to His human face (πϱόσωπον), but to (the face of) His Divine essence, as a Deity, conceived entirely in the face (ἐν τῷ πϱοσώπῳ) God and the Father, for He (the Father) has in Himself the Son and the Spirit. He very wisely elevates (them to the assimilation of the mystery of His Face), saying: “He who believes in Me does not believe in Me, but in Him who sent Me,” for He does not place Himself outside of our faith (demands from us faith) in the fact that He is God by nature and appeared from God the Father. But skillfully, as it has been said, the mind of the weak is led to piety, so you can understand the saying this way: if you believed in Me, who for your sake became a man like you, but God in Himself (by nature), and in the Father, from whom I am, then do not think to attribute your faith to man, for I by no means cease to be God by nature, and although I am like you, I have a Parent in Me. And since I am consubstantial with the Parent, then faith, of course, must transfer to the Father Himself. So, little by little, as we said, guiding for the better and usefully weaving the human into the Divine, he said: “He who believes in Me” - and so on, for he showed very clearly that faith (of course) was not simply in man, but in the nature of God, although the Logos was in the flesh. And that He is in complete identity with God and the Father, due to natural similarity and, as it were, identity of essence, this was revealed in the words: [ “He who sees 878 Me sees Him who sent Me.” 879 Therefore, in order to convince the listener that He is the complete likeness of the Father, His image, although He became a man, brought: “He who sees Me sees Him who Sent Me,” saying this: although for your salvation I became a man, yet I am God by nature, and born of God, and equal in everything to My Father. Therefore, when veneration is given to Me, do not think of honoring (Me only as a simple) man, for I am God by nature and veneration must pass to the Father, since through the Consubstantial (Son) and in My person the Father must be glorified, for when there is nothing intervening (between the persons of the Divine), veneration must come from believers. through the entire Holy Trinity.] John 12:46. I have come into the world as light, but everyone who believes in Me will not remain in darkness 880 Here again it concerns faith in oneself and at the same time achieves two useful goals. Confessing that He is light, He reveals Himself to be God by nature, for only God by nature can be called so. And by adding the reason for his coming, he makes those who neglect love for Him feel ashamed. And besides, it is necessary, of course, to think that those who have not yet believed in Him are in darkness, if only those who believe in Him are capable of being in the light emanating from Him. He also leads them to remember frequent sayings about Him, in which His coming to illuminate the universe is announced, such as: “Shine, shine, Jerusalem! for your True Light has come and the Glory of the Lord has shone on you” (Is. 60:1) and: “Send Your Light and Your Truth” (Ps. 42:3). This is as if he said: I am the light, whose coming for the salvation of the world is promised in Scripture - for the enlightenment of those wandering in darkness as at night. John 12:47–48. [And if anyone hears My verbs and does not observe, I will not judge him, for I have not come, but I will judge the world, but that I will save the world: sweep away Me and do not accept My verbs from him who judges him] - the word, hedgehog verbs, then he will condemn [will be judged] on the last day 881 So, he says, those who do not listen to Him and those who have not accepted the saving faith will be self-judged, for He who came for enlightenment did not come to judge, but to save. Therefore, he who disobeys and exposes himself to the greatest misfortunes, let him scold himself as justly being punished. After all, I am not guilty of this, wanting to save those who are subject to judgment and coming for this purpose. And this is because He who lays down the law, punishing the disobedient, lays it down not in order to punish criminals, but so that by listening to it and observing it, they might be saved. So, I, having come to save, invite you to believe, and not to neglect My words, since the present time is a time of salvation, and not judgment. After all, “on the day” of judgment the “word” that called you to salvation will bring upon you punishment for disobedience. What was this “word that I said”?” .. Saint 882 Cyril from the eighth book of the interpretation of the Gospel of John - (exactly) what he said regarding heretics who, in order to hide their wickedness, use dark words Rightly, of course, their conscience does not allow them (to utter blasphemy against God and Christ), while from within (internal) there is (they) an impulse so that they “lift up their horn” (their) “upward,” as it is written (Ps. 74:6). And they utter wickedness against the One who is truly and by nature God, that is, the Only Begotten ("lit.: The Only One"), (against) the One who reflects (in Himself) the nature of the Father - the image (εἰϰών) and the imprint (χαϱαϰτήϱ) of His essential (οὐσιώδης) and natural (φυσιϰός). Saint Cyril 883 from the treatise (book) of the eighth interpretation of the Gospel of John Truly (lit.: for) those who believe have glory and fellowship with God through Christ, and the divine Paul answered for us (protected us) when he wrote: “God was in Christ reconciling the world to himself” (2 Cor. 5:19). And ("lit.": for) let none of those who are accustomed to ignorantly (without learning) listen to (read) the Scripture inspired by God (ϑεόπνευστος) pervert the text (reading) when he asserts that "God was in Christ" - and think that it was said (the Apostle in this sense): "clothed (Christ was) with the Spirit," since the expression is not very accurate, for God by nature was Christ, and not a man endowed with God (endowed with the grace-filled gifts of God), like one of the prophets. In a similar way 884 in the eighth book of the interpretation of the Gospel of John So, the image of the change (of the believer) is justifying faith, which when the Son receives into Himself, (then) brings him (the believer) truly closer to the Father, for both of them have one Divinity and glory is an inseparable essence, Regarding 885 this, Cyril the Wise, in the eighth book of his interpretation of the Gospel of John, wrote this: Was it, therefore, an appearance and a shadow, or better yet, an imagination and fantasy, or was this all-honorable and great sacrament of Christians truly a reality? And (was it really) that Manes was never mistaken (in anything), this lover (lit.: lover) of paganism, and at the same time angry, and, moreover, an atheist - are we, on the contrary (rather), the opponents of those we are discussing, mistaken? But this is not the case (it is not so), yes it will not be (not at all). But it is better to be “thrown out” “on a mountain far away or into the waves,” as some (said) 886. For it was not in vain that we believed that He (Christ) was a man, just like us, who was like us in everything, except for sin. Take Al., and accept others. Litru – Ostr. Savv. Mar. Gal. Al. Livery Al. Zogr. World. Nick. glass of color mixed blagonny true Good. Mst. Mira Ostr. Ass. Sav. World. Al. Chrism Zogr. Mar. Gal. Suit Good. Mst. Nick. At St. Al.: mazashe - Jesus - her hair - His nose in the middle. Jesusov etc. In Ostr. Type: get drunk, from the stench of peace Ass. Sav. Spicy Zmirnyya Mst. Christian Mar. World. Gal. peace Al. world blgovonnago Jur. good suit Type. Const. and late from won mastine Nick. The section placed in brackets, which is not found in Cyril’s codices, is adopted in the catenas by part Ammonius, part Theodos. Hercules, and partly St. Kirill. Al. Verb. Pandas. his only disciple... Iscarioten. No Simon or Simonov or Simon acc. one Greek and in Ass. Mst. Nick. Although St. Al. vm. whatever you want. Denarius Al. other: penyav, silver. Al. lie[s?] to him. Other: skrinitsyu, rachitsyu. Other: we, we have Nick. wearing Sav. Al. leave you, others: do not dey Mar. Zogr. Spicy World. Nick. vm. don't Ass. Sav. resp. Greek various Omission. yes Greek ἵνα and Ost. and Mar. resp. Greek and vm. τηϱήση - observes the cheat. resp. Greek var. τετήϱηϰεν – observe Mar. But Al.: observe this. St. Al.: bringing [better] – dividing [and Sav.] – moving up. From – Ass. Al., but ancient. op. Al. zane - come and believe - inaccurate. Al. na utria. Spicy Savv is coming. goes . Al. taking VM ancient and heat priyasha. Vaia Ass. Sav. [wai] or venie, Acute. Mar. World. vetiye - branches of Mst. Good Type. orbit Nick. at Al. dates, more precisely others from dates. Const. and late to meet Al. for the meeting of the lord ancient against Al. I call Vm. ancient wopiahu. At Al. op. verbally acc. many Greek World. after Hosanna approx. Son of David [in Greek. No]. Mar. tssr – Sav. tsr vm. king You don’t have a clue. no glory. Everything is ancient. and Al.: Zionova Al.: always on the donkey’s lot. Al. First of all, she created. Ancient same vm. poor. Al. Testimony. Al. like sy, others: like . Nick. be . Sav. and the World: the people who testified and those like him were with Him. Togo sharing Al. Sav. Shit him Al. Const. and late vm. against him iside. Sav. Ass. Mar. vuzva. Ass. I will leave the people because they heard - Sitsevo. Delivered in brackets of doubtful authenticity. The words: “they see... they will not turn to kill Him” in cat. attributed to Apolinarius. It's too late. vm. others and Al. [Greek οὖν and δέ]. Gal. in oneself, etc. You won’t have time to get to yourself, nothing Al. vm. ancient: there is no benefit. and others, except Mar. and Peace. no use . Ass. and Al. world without the whole, acc. Greek pl. Mar is coming. Ass. vm. go. other Greek ἀπῆλϑεν - left, left. Ass. besha – netsyi and Ost., and others: etheri, unite, – those who entered Ost. Mar. Zogr. World. Nick. Al. entered, Legal Type. late who came Greek: ἀναβαινόντων. So according to author. Greek vm. slav.: and again Andrey... Al.: from... comes... verb... verb... Andrey... Jesus vm. ancient words: like... came... verb... verbatist... Andreovi... Jesusovi. Im Al. vm. ima ancient the hour of Zogr will come. vm. One day my friend will come. Al came. Hence this passage is quoted in Syriac by Severus, Against John the Grammar, ch. 18, - see Puzey, p. 311, note. The words “for one is incarnation” are found in the Syriac of Severus and in some but not all Greek. This passage, translated from the Syriac, is taken by Pusay from the aforementioned work of Severus against John the Grammar. Ancient in the earth he will do something, Al.: he will bring it himself. St. Al. in eternal life. In Mar. and Zogr. in both cases there are large yuses, which is equal to now. your soul. Slav. other Thu. whoever... walks on Me, late. May it follow to me, Al.: may it follow. Panda: Let me follow. Zogr. from this hour, others and Al. from the time of sowing, but further and Zogr. for this hour. Al. sharing this. Reading: Your Son is present at some point. Mayusk. many min., no. Lat., Copt. Sire. p mg, eff. Afan. no. Nonn. Orig. But in all other respects and glory. Your name is Al., but another name is Yours. In Vat. and some My name. At St. Cyril's interpretation indicates both readings: Your Son and Your name. With some variants, this fragment is placed in Min from May to 12, 32. This fragment is taken and translated from Syriac. Wed. previous approx. and Pusey, not. ad. h. c. Cheat. λέγουσα acc. many, but in glory. no acc. more author. Mirosl. op. the same, but approx. and then I will glorify. This passage, cited by Pusay, is not found in the editions of Migne, Aubert and May. They - no in Greek. and glory for your sake resp. Greek Ostrom. Mar. Mst. Zogr. [it was written in Glagolitic alphabet: people, but it was scratched out and written in Cyrillic alphabet: you], Al. [sharing you]. In other: people Ass. Sav. Arch. World. Nick. late and now. In Greek there is no such reading. Ass. op. this. as in D lat. no. Sav. everything. Al. expulsion is better. Mst. in one m.: get tired. The scraped part is present only in some areas. Πάντας, as one, vm. πάντα others and slav. all Al. elevated . Mst. I'll get excited. Al. signifying, Ass. signifying, Ostr. sign of Sav. Mar. Zogr. Arch. Gal. World. riveting Mst. all three readings. Οὖν op. pl. and all glory. Cheat for him. more Greek and all glory. per century Rev. no. Greek and Ass., but more. Rev. in in . and so on. glory forever according to Greek Zogr. Ass. Mar. Al., but forever. O. Sav. Gal. World. Nick. and before kako chit. all ancient acc. Greek, but heat. op. unreasonably Like the second cheat. more gr. and Sav., but plural. no cheat and so on. glory ancient and heat it is fitting to ascend according to Greek Sav. and Al. [ rise to sleep chlkyu ] vm. others and now. it is fitting to ascend. Slav. acc. one Greek you speak, vm. you say that this son is, according to Greek now. and Al. [se – chlvch.], but others have a son, but Sav. Arch. and some late op. this acc. no. Greek Sav. cheat and before who. Placed by Pusay, this passage is not found in other editions and is attributed in one catena to Chrysostom. Little Spicy Al. late and warm, but Sav. Ass. Zogr. Mar. World. Gal. Nick. in little Arch. for little. Sav. Spicy Ass. Gal. Mar. Zogr. heat in you. World. at your place. acc. Greek ἐν ὑμῖν, – but Al. agree with you other Greek μεϑ’ ὑμῶν. After πεϱιπατειτε there is no οὖν and in glory. Cyrus. and glory ἕως vm. ὡς – dondezhe. Gal. light vm. light other glory Yes, darkness does not have you according to. more Greek vm. ὑμᾶς σϰ. no. Al. Yes, darkness will not befall you, but even more precisely, Dobril. will not correspond accordingly Greek ϰαταλάβῃ In Sav. op. and walk... walk. Gal. light both times. Zogr. sons, other sons. Cyrus. and glory cheat ἕως, no. ὡς. Placed by Pusey, this passage is not available in the other edition. Al. Not exactly right. Zogr. Ass. World. Good Carp. go to go away or go away etc. And this passage is not in the other edition. Same acc. more author. Greek cheat and ancient words [the staples are not strong now]. He knows sotv. acc. more Greek author. and St. Al. Nek. Greek: zn. him sotv. But the ancient and heat zn. acc. to him . acc. best and more Greek ἐπίστευον ancient text. not a believer, but Al. resp. no. ἐπίστευσαν - not a believer. Zogr. him vm. into or into Him. And this passage is not available in any other edition except Pusey’s. Ancient sl.: yes sl. Is. etc. will come true, but Ass. Mar.: yes Sat. sl. I. pr. Zogr. may the words come true. Nick. approx. the word behold, hedgehog. Ancient: petrified yes but not . Al. Yes, the word of Isaiah the prophet will be fulfilled [more precisely] - before - but further inaccurate: blinding their eyes and petrifying their hearts and food. Ancient I am Vm. their . Isaiah 6:9-10 according to LXX: And he said: Go and tell this people: You will hear with your ears (but other words commanded that you may hear) and you will not understand, and you will look and will not see, the heart of this people has grown fat (fat), and with their ears they have heard heavily and have closed their eyes, lest when they see with their eyes and with their ears they will hear and (yes, understand with their hearts) not) will be converted (other lit. Bud.: will not be converted) and I will heal (bud.). their. In Heb. Art. 9 is similar to the Greek, and 10 is like this: clothe (make obese, coarse, stout - Gyph. command) the heart of this people, and burden their ears (make deaf) and blind their eyes, so that he does not see with his eyes and with his ears (let him not) hear and with his heart (let him not) understand and (let him not) be converted and healed (literally: they will give healing him, they will heal him). In the original there are such discrepancies: δέ chit. just a few more. exactly D. one Min. It. no. Did. Zlat. Gil. οτε D ΓΔΛΠ and some more. oz, and more Min. Italian more [a. b. c. f. ff.]. In Sir. all [syn.?] Tats. Arab. [at Ciasca Goth. Ef. Orig. in one m. Evs. three times Did. three times Zlat. Gil. – ὃτι אABLM other nek. 1. 33. other nek. It. no. Sag. Copt. Arm. Epiph. Non. Cyrus. sense Orig. once αὐτοῦ – Did. approx. τουτέστιν τοῦ υἱοῦ τοῦ ϑεοῦ אAB other nek. 1. 33. and more. Sire. on foot hercules mg [syn?]. In Goth. Ef. ed Orig. Evs. three times Gil. τοῦ ϑεοῦ αὐτοῦ D. 66 mg. τοῦ ϑεοῦ 13. 69. Sag. Copt. Ef. codd. Sire. hercules txt and ier. twice αὐτοῦ – second everything: except Sir. Hier. pag. 309: about the Lord Jesus, but pag. 89: about Him Jero. Quando vidit gloriam Unigeniti et testificatus de eo. From the glory cheat same Ass. and Mst. At St. Al. glisher - he quite often mixes the aorist and the imperfect. From here ending with the word “abiding”, with minor omissions, is found in the interpretation of the prophet Isaiah. pag. 102. From here to the end the word “Godhead” is found in the interpretation on Isaiah, pag. 102e-103, with some omissions. Jerome, Lib. de interpr. hebr. nom: ardentes vel incidentes, Lag. On. S. 50 (81) 24. Onom. vat. πνεῦμα ἀναστάσεως ἢ ἐμπϱηστὰς ἐμφαίνει ᾒτοι ϑεϱμαίνοντας – ib. 173 (203), 54–55, – πνεύματα ἀνιστάμενα φωτός εἱστήϰεισαν – 184 (211), 59–60, – cf. 198 (222), 59 and 204 (227), 32–33. From here to the end the word “testimony” is found in the commentary on Isaiah, pag. 107e, 108c. Vm. ἤπεϱ rather than plural. other ὑπέϱ – higher, more. Al. same vm. for besides the host there will be - more than there is no Peace. Arch. Sim. Yes, not even gatherings. Mst. yes collection Jur. from sminish Ass. World. Pusey placed the fragment marked with staples under the line as doubtful. Before this is placed a fragment from Thes omitted by Pusey. 328c-d: εἰ οὖν τοσαύτην – ϑεωϱήσομεν. Gal. Zogr. Nick. approx. all before the world. World. in the world. Spicy Al. late and heat breath, others: come. Greek ἐλήλυϑα, not ἦλϑεν. Φυλάξῃ best. and more vm. πιστεύσῃ. Al. mine hears verbs exactly the same. arrangement of words in Greek. vm. al.: He will hear My verbs. Al. Arch. and one from the 15th century. Amph.: hears resp. rare th. ἀϰούει or ἀϰούῃ vm. ἀϰούση - to hear others [to hear the World.] not to observe Jur. do not save them Mar. Ass. Zogr. Nick. do not keep them Peace. – do not create them Gal. But Ostr. and Al does not believe. but does not believe. Al. I'm not judging him. vm. etc. I judge him. Al. exactly: I didn’t die. not etc. bo other Al. I will judge the world - I will save the world [last. and in Gal. World] vm. peace and peace, but acute. Ass. Mar. Zogr. Nick. world . Al. sweep away Mene, pr: -ysya. Al. the judge and vm. him dr. Al. will condemn him vm. others judge him. The following four excerpts from the eighth book of the interpretation of St. Cyril on the Gospel of John, translated from the Syriac language, published by Puzey from handwritten Syriac collections; the last two passages are also found in Severus in his essay against John Gram., ch. 18 and 27. In the codex on the field it is noted: “Like some (that is) like Homer.” From the Iliad, canto VI, v. 347. You might be interested in: