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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