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556 Phil. ii. 5, Phil. ii. 6, Phil. ii. 7.
560 Isaiah xlv. 14, Isaiah xlv. 15.
562 Baruch iii. 35, Baruch iii. 36, Baruch iii. 37. From the time of Irenaeus the book of Baruch, friend and companion of Jeremiah, was commonly quoted as the work of the great prophet. e.g. Iren. adv. Haer. v. 35, 1. cf. note on p. 165.
563 John vii. 19 and John viii. 40.
567 Acts xvii. 30, Acts xvii. 31.
569 Isaiah liii. 3 and Isaiah liii. 4.
571 Phil. ii. 6 and Phil. ii. 7.
589 Here in the LXX comes in "The spirit of God." It is unlikely that Theodoret should have intended to omit this, and the omission is probably due as in similar cases to the carelessness of a copyist in the case of a repetition of a word.
590 Isaiah xi. 1. Isaiah xi. 2. Isaiah xi. 3. Isaiah xi. 7.
592 On the word Qeotokoj cf. note on Page 213.
Jeremy Taylor (ix. 637 ed. 1861) defends it on the bare ground of logic which no doubt originally recommended it. "Though the blessed virgin Mary be not in Scripture called Qeotokoj `the mother of God. 0' vet that she was the mother of S Jesus and that Jesus Christ is God, that we can prove from cripture, and that is sufficient for the appellation."
594 Cleobulus of Lindos is credited with the maxim ariston metron. Theognis, (335) transmits the famous mhden agan attributed by Aristotle (Rhet. ii. 12, 14) to Chilon of Sparta. Ovid makes Phoebus say to Phaethon "Medio tutissimus ibis" (Met. ii. 137); and quotations tram many other writers may be found all
"Turning: to scorn with lips divine
The falsehood of extremes!"
615 John xix. 37. Cf. Zec. xii. 10.
616 I. Tim. ii. 5. I. Tim. ii. 6.
618 Rom. ix. 5. The first implicit denial of the sense here given by Theodoret to this remarkable passage is said to be found in an assertion of the Emperor Julian that neither Paul nor Matthew nor Mark ever ventured to call Jesus God. In the early church it was commonly rendered in its plain and grammatical sense, as by Irenaeus, Tertullian, Athanasius, and Chrysostom. Cf. Alford in loc.
621 Matt. ii. 6 and Mic. v. 2.