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68 Joel ii. 25. [With this entire section, compare Socr. i. 5, de Decr. 6, de Syn. 15, Orat. i. 5. 6, ad Afros 5, Vit. Ant. 69, and the Depositio Arii.']
69 Cf. Ep. ad Jov. (Letter 56, below), 2. Theod. H. E. v. 9. p. 205, l. 17. vid. Keble on Primitive Trad. p. 122. 10. `Let each boldly set clown his faith in writing, having the fear of God before his eyes.' Conc. Chalced. Sess. 1. Hard. t. 2. 273. `Give diligence without fear, favour, or dislike, to set out the faith in its purity.' ibid. p. 285.
72 Rom. i. 25. supr. §4, and note on Or. i. 8, also Vit. Ant. 69.
73 John x. 30; John xiv. 9, and Or. i. 34, note.
79 Mark i. 24; Matt. viii. 29.
80 [Matt. iv. 3; Luke iv. 3. No existing text appears to bear out Athanasius in his insertion of the definite article.]
86 Vid. passage in Orat. ii. 39 fin.
88 Cf. Col. ii. 3, Col. ii. 9.
95 Orat. ii. 18-72; Prov. viii. 22.
103 Isa. i. 22, cf. Orat. iii 35, also de Decr. 10 end.
114 1 Tim. iv. 1; Tit. i. 14; 2 Tim. iii. 12.
120 Vid. Suicer Thes. in voc. mart. iii. [D.C.A. 1118 sqq.]
125 This apodeiciz or declaration is ascribed to S. Alexander (as faucon would explain it, supr. introd p. 222). Cf. Ap. Ar. 23, above, 18, 19. It should be observed that an additional reason for assigning this Letter to the year 356, is its resemblance in parts to the Orations which were written not long after. [This is not a strong reason there being no roof that the Orations were written early in the exile.]
133 10 [Cf. the doxology at the end of Apol. pro Fuga, and (with a difference) that of Hist. Ar. 80, contrasting that in de Decr. 32. Dr. Bright observes that Athan. `felt himself free to use both forrest although at Antioch they became symbols respectively of the Arianisers and the Orthodox.']
134 The corrections were made before he could obtain the essay carefully and gratefully used, but his text is defective, especially and text of Sievers (Zeitsch. Hist. Theol. 1868), where he now from the accidental omission of one of the key-clauses of the finds them nearly all anticipated. Sievers' discussion has been whole (§17).
135 But our annalist gives May 3, while Fest Ind. gives May 2, the day solemnised in the Coptic Martyrologies (Mai, Script. Vett. vol. 4, part 2, pp. 29, 114), and doubtless the right one. Perhaps, if Athanasius died in the night of May 2-3, the former day might be chosen for his commemoration, while our annalist may still be literally exact.