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280 ne/krwsij. A.V. in 2 Cor. iv. 10, "dying," Rom. iv. 19, "deadness."
290 ai.e., to mean by "Moses," the law.
299 a'opghsi/a in Arist. Eth. iv. 5, 5, is the defect where meekness (prao/thj) is the mean. In Plutarch, who wrote a short treatise on it, it is a virtue. In Mark iii. 5, Jesus looked round on them "with anger," met0 o'rgm=j, but in Matt. xi. 29, He calls Himself pra=oj.
303 A.V., "are buried." Gr,. and R.V., "were buried."
305 In the double course (di/auloj) the runner turned (ka/mptw) the post at the end of the stadium. So "ka/myai diau/lon qa/teron kw=lon pa/lin" in Aesch. Ag. 335, for retracing one's steps another way.
308 to/ sarkiko\n foo/nhma. cf. the fro/nhma th=j sapko/j of Rom. viii. 6. cf. Articleix.
317 Trine immersion was the universal rule of the Catholic Church. cf. Greg. Nyss. The Great Catechism, p. 502 of this edition. So Tertull. de Cor. Mil. c iii., Aquam adituri, ibidem, sed et aliquanto prius in ecclesia, sub antistitis manu contestamur, nos renuntiare diabolo et pompae et angelis ejus. Dohinc ter megitamur. Sozomen (vi. 26) says that Eunomias was alleged to be the first to maintain that baptism ought to be performed in one immersion and to corrupt in this manner the tradition of the apostles, and Theodoret (Haeret. fab. iv. 3) describes Eunomius as abandoning the trine immersion, and also the invocation of the Trinity as baptizing into the death of Christ. Jeremy Taylor (Ductor dubitantium, iii. r, Sect. 13) says, "In England we have a custom of sprinkling, and that but once. . . . As to the number, though the Church of England hath made no law, and therefore the custom of doing it once is the more indifferent and at liberty, yet if the trine immersion be agreeable to the analogy of the mystery, and the other be not, the custom ought not to prevail, and is not to be complied with, if the case be evident or declared."
323 On the martyrs' baptism of blood, cf. Eus. vi. 4, on the martyrdom of the Catechumen Herais. So St. Cyril, of Jerusalem (Cat. Lect. iii. 10), "If a man receive not baptism, he has not salvation; excepting only the martyrs, even who without the water receive the kingdom. For when the Saviour was ransoming the world through the cross, and was pierced in the side, He gave forth blood and water, that some in times of peace should be baptized in water; others in time of persecution, in their own blood." So Tertullian (In Valentin. ii.) of the Holy Innocents, "baptized in blood for Jesus' sake" (Keble), "testimonium Christi sanguine litavere."
324 Tou\j logismou=j kaqairw=n. cf. 2 Cor. x. 4.
326 Acts v. 9 and 4. "Thou hast not lied," said to Ananias, interpolated into the rebuke of Sapphira.
330 u 9posta/seij, apparently used here as the equivalent of ou'si/ai, unless the negation only extends to a'rcika/j. cf. note on p. 5.
331 Contrast the neuter to\ o!n of Pagan philosophy with the o 9 w!n or e'yw/ eimi of Christian revelation.
335 to\n stereou=nta to\ pneu=ma. It is to be noticed here that St. Basil uses the masculine and more personal form in apposition with the neuter pneu=ma, and not the neuter as in the creed of Constantinople, to\ ku/rion kai\ to\ Zwopoio\n to\ e'k tou= patro\j e'kporeuo/menon, etc. There is scriptural authority for the masculine in the "o!tan de= e!lqh e'kei=noj, to\ pneu=ma th=j a'lhqei/aj" of John xvi. 13. cf. p. 15-17.
340 "Man greatly beloved." A.V. and R.V. Dan. x. 11.
347 cf. Job xxxviii. 7, though for first clause the lxx. reads o!te e'genh/qh a!stpa. On the Pythagorean theory of the harmony of the spheres vide Arist. De Coel. ii. 9. 1.
348 prokoph/. cf. proe/kopte of the boy Jesus in Luke ii. 52.
349 u/po/stasij, apparently again used in its earlier identification with ou'si/a.
350 Titus ii. 13, R.V. The A.V. favours the view, opposed to that of the Greek Fathers, that "the great God" means the Father. cf. Theodoret in this edition, pp. 319 and 321 and notes.
355 duna/meij, rendered "wonderful works" in Matt. vii. 22; "mighty works" in Matt. xi. 20, Mark vi. 14 and Luke x. 13; and "miracles" in Acts ii. 22, xix. 11, and Gal. iii. 5.
357 Gen. ii. 7, lxx. is e'nefu/shsen ei'j to\ pro/swpon au'tou=. "ei'j to\ poo/swpon " is thence imported into John xx. 22. Mr. C.F. H. Johnston notes, "This addition. . . is found in the Prayer at the Little Entrance in the Liturgy of St. Mark. Didymus, in his treatise on the Holy Spirit, which we have only in St. Jerome's Latin Version, twice used 'insuffians in faciem corum," §§6, 33. The text is quoted in this form by Epiphanius Adv. Haer. lxxiv. 13, and by St. Aug. De Trin. iv. 20." To these instances may be added Athan. Ep. i. § 8, and the versions of Upper and Lower Egypt, the Thebaic, known as the Sahidic, and the Memphitic, or Coptic, both ascribed to the 3rd century.
363 para tw= patpi/, (=chez le Père,) with little or no change of meaning, for e'n th= oi/ki/a tou= patro/j mou. John xiv. 2.