⁴⁰³ John xv. 20.

⁴⁰⁴ Matt. x. 25.

⁴⁰⁵ Matt. x. 26.

⁴⁰⁶ Ps. xcvi. 13.

⁴⁰⁷ mustagwgountej. mustagwgew came ultimately to equal "baptize." The word and its correlatives had long passed out of special mystic use. In Cicero a mustagwgoj is a "Cicerone" (Verr. iv. 59) and Strabo uses mustagwgein for to be a guide. (812.)

⁴⁰⁸ Reference appears to be made here to offices at the 3d, 6th, and 9th hours, and to morning and evening services, without specification of their number.

⁴⁰⁹ Ephes. iv. 5.

⁴¹⁰ I. Cor. viii. 6.

⁴¹¹ i.e. the life common to man with animals and plants. cf. p. 194 n.

⁴¹² Gen. ii. 7.

⁴¹³ Matt. x. 28.

⁴¹⁴ Acts ii. 30 and Acts ii. 31. Ps. xvi. 10.

⁴¹⁵ John ii. 19.

⁴¹⁶ John x. 18. John x. 17. Observe the inversion and inexactitude.

⁴¹⁷ John x. 17 and John x. 15.

⁴¹⁸ John xii. 27.

⁴¹⁹ Matt. xxvi. 38.

⁴²⁰ John vi. 51.

⁴²¹ I. Cor. xi. 24. Matt. xxvi. 28. But it is to be noticed that for St. Paul's word klwmenon, i.e. "being broken," Theodoret substitutes qruptomenon, i.e. "being crushed," or "broken small," a verb not used by the evangelists. And the clause "for the remission of sins" is misplaced.

⁴²² Matt xxvi 28.

⁴²³ John vi. 53.

⁴²⁴ John vi. 54.

⁴²⁵ Cf. note on page 302.

⁴²⁶ Phil. iii. 20 and Phil. iii. 21.

⁴²⁷ Matt. xvi. 28. Observe variation. The mss. agree.

⁴²⁸ Cf. Matt. xxxvii. 1, 2.

⁴²⁹ Acts i. 11.

⁴³⁰ Cf. p. 199. n.

⁴³¹ Bel and the Dragon. 36.

⁴³² I. Cor. xv. 42. I. Cor. xv. 43.

⁴³³ I. Thess. iv. 17.

⁴³⁴ Ex. xxiii. 1.

⁴³⁵ Deut. i. 16.

⁴³⁶ Cf. note on page 288. This letter, or rather doctrinal statement is incomplete. Garnerius supposes it to have been written during Theodoret's retirement after the Council of Chalcedon. There he cut himself off from society and wished to devote himself to study and contemplation.

⁴³⁷ I. Cor. viii. 6.

⁴³⁸ I. Thess. iii. 11.

⁴³⁹ II. Thess. ii. 16, II. Thess. ii. 17.

⁴⁴⁰ Romans xv. 30.

⁴⁴¹ I. Cor. i. 10.

⁴⁴² II. Cor. 13. 14.

⁴⁴³ Romans i. 1.

⁴⁴⁴ I. Cor. i. 1.

⁴⁴⁵ Titus i. 1.

⁴⁴⁶ Romans i. 7.

⁴⁴⁷ Romans xvi. 4.

⁴⁴⁸ Matt. i. 21.

⁴⁴⁹ Deut. viii. 15.

⁴⁵⁰ Psalm cxii. 4.

⁴⁵¹ Hebrews vii. 21.

⁴⁵² Hebrews iv. 14.

⁴⁵³ Psalm xlv. 6.

⁴⁵⁴ Psalm xlv. 7.

⁴⁵⁵ Psalm ii. 6, 7, 8, LXX.

⁴⁵⁶ Psalm ii. 1, Psalm ii. 2.

⁴⁵⁷ Matt. xvi. 16.

⁴⁵⁸ It will be observed that our author omits the verse containing the famous paronomasia, and that what he regards the Saviour as confirming is not any supposed authority on the part of the speaker but the identification of Himself with the Christ and of the Christ with the Son of the living God.

⁴⁵⁹ I. Cor. iii. 10, I. Cor. iii. 11.

⁴⁶⁰ Gal. ii. 19.

⁴⁶¹ Phil. i. 21.

⁴⁶² I. Cor. ii. 2.

⁴⁶³ I. Cor. i. 23, I. Cor. i. 24.

⁴⁶⁴ Gal. i. 15, Gal. i. 16.

⁴⁶⁵ Romans i. 1-4.

⁴⁶⁶ Romans ix. 5.

⁴⁶⁷ Titus ii. 13.

⁴⁶⁸ Ephes. v. 5. Here the A. V. rather obscures the force of the original. The R. V. alters to "in the kingdom of Christ and God," but even this hardly brings out Theodoret's views of en th basileia tou Xristou kai Qeou, "in the kingdom of the Christ and God." The mss. do not vary. At the same time it will be borne in mind that the anarthrous use of "Qeoj" is not infrequent, and that some commentators (cf. Alford ad loc.) would hesitate to ground on this passage the argument of the text. The reading of )

and B in John i. 18 "o monogenhj Qeoj" is significant.

⁴⁶⁹ Luke ii. 11.

⁴⁷⁰ Gen. vi. 2.

⁴⁷¹ Exodus iv. 22.

⁴⁷² Deut. xxxii. 43, lxx.

⁴⁷³ Is. i. 2.

⁴⁷⁴ Psalm lxxxii. 6.

⁴⁷⁵ Romans viii. 14-17.

⁴⁷⁶ Gal. iv. 6. Gal iv. 7.

⁴⁷⁷ Ephes. i. 4. Ephes i. 5. Observe the position of "in love" which agrees with the margin of R. V.

⁴⁷⁸ Psalm l. 1, lxx.

⁴⁷⁹ Psalm lxxxii. 6.

⁴⁸⁰ Exodus ii. 28.

⁴⁸¹ Jeremiah x. 11.

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