20.  But now hear the place of the promise, as Micah says, And thou, Bethlehem, house of Ephrathah, art thou little to be among the thousands of Judah?  For out of thee shall come forth unto Me a ruler, to be governor in Israel:  and His goings forth are front the beginning, from the days of eternity Micah v. 2, quoted also in Cat. xi. 20, where see note..  But assuredly as to the places, thou being an inhabitant of Jerusalem, knowest also beforehand what is written in the hundred and thirty-first psalm.  Lo! we heard of it at Ephrathah, we found it in the plains of the wood Ps. cxxxii. 6.  The Psalmist refers to the recovery of the Ark, but Cyril interprets the passage mystically of Christ, and the place of His Nativity..  For a few years ago the place was woody The Benedictine Editor thinks that in calling the place “woody” Cyril refers to a grove planted by Hadrian in honour of Adonis, which had been destroyed about sixteen years before, when Helena built the Church at Bethlehem:  see Eusebius, Life of Constantine, III. 43.  But Cyril evidently means that the wood of which the Psalmist speaks had remained till a few years before.  Ephrâthah is the ancient name of Bethlehem (Gen. xxxv. 19; xlviii. 7), and by “the fields of the wood” is probably meant Kirjath-Jearim, “the city of woods,” where the Ark was found by David (2 Sam vi. 2; 1 Chron. xiii. 6)..  Again thou hast heard Habakkuk say to the Lord, When the years draw nigh, thou shalt be made known, when the time is come, thou shalt be shewn Hab. iii. 2:  (R.V.) O Lord, revive Thy work in the midst of the years, in the midst of the years make it known.  The Septuagint gives a different sense:  In the midst of two lives (or, living beings) shalt Thou be known:  when the years draw nigh Thou shalt be recognised:  when the time is come, Thou shalt be shewn.  The two latter clauses seem to be different renderings of the same Hebrew words..  And what is the sign, O Prophet, of the Lord’s coming?  And presently he saith, In the midst of two lives shalt thou be known ἑξῆς.  This clause comes before the preceding quotation:  Cyril misplaces them.  In the Vatican and other mss. of the Sept. and in some Fathers ζώων (“living creatures”) is found in place of ζωῶν “lives;” but the latter reading is evidently required by the interpretation which follows in Cyril.  Origen (de Principiis, I. 4), who recognises both readings (“In medio vel duorum animalium, vel duarum vitarum, cognosceris,”) interprets the “two living beings” of the Son and the Spirit.  Eusebius (Demonstr. Evang VI. 15) observes that ζωων is to be read as perispomenon from the Singular ζωή, and interprets it of Christ’s life with God, and life on earth.  Theodoret says, in commenting on the passage, “To me it seems that the Prophet means not “living beings” (ζῶα) but “lives” (ζωάς), the present life, and that which is to come, between which is the appearance of the Righteous Judge.”, plainly saying this to the Lord, “Having come in the flesh thou livest and diest, and after rising from the dead thou livest again.”  Further, from what part of the region round Jerusalem cometh He?  From east, or west, or north, or south?  Tell us exactly.  And he makes answer most plainly and says, God shall come from Teman Hab. iii. 3.  Cyril interprets the word Θαιμάν (Heb. ןמָיתּ”) as a common Noun meaning “South,” and the Vulgate has here “ab Austro veniet.”  The prophecy is thus referred to Bethlehem, as lying to the South of Jerusalem.  Eusebius (Dem. Evang. VI. 15) mentions this as the rendering of Theodotion in his Greek Version, about 180 a.d.  As a proper name Teman denotes a district and town in the southern part of Idumea, so called from a grandson of Esau (Gen. xxxvi. 11, 15, 42; Jer. xlix. 7, 20; Ezek. xxv. 13; Amos i. 12; Obad. 9). (now Teman is by interpretation ‘south’) and the Holy One from Mount Paran The following note is slightly abridged from the Edition of Alexandrides of Jerusalem.  “Previous Editions read ἔξ ὄρους φαρὰν κατασκίου δασέος.  This reading is found in Cod. Vat. and other mss. of the Septuagint, but φαράν is omitted in the Aldine and many other copies nor was it read in the mss. of the Sept. in Jerome’s time, as is clear from his comments on the passage.  In the mss. of Cyril, Ottob. R.C.V. Monac. I. and II. it is wanting.  Paran is the name of the desert towards the S. of Palestine lying between it and Egypt (Gen. xxi. 21; Num. i. 12).  There was also a Mount Paran (Deut. xxxiii. 2).  But since Cyril applies the prophecy to Bethlehem, and the “shady thickly-wooded mountain” of Habakkuk is identified with “the plains of the wood” of David, we may safely conclude that Cyril did not read φαράν in his copies of the Septuagint, nor write it in his Lecture:  but the reading crept in from the later copyists, accustomed to the reading φαράν in the Septuagint.”, shady, woody:  what the Psalmist spake in like words, We found it in the plains of the wood.