133 Ib. ii. 16.

134 Ib. iv. 26.

135 Ib. v. 21.

136 Gen. vi. 13.

137 Ib. xxii. i.

138 Ib. xviii. 10.

139 Ib. xxiv. 3.

140 Ib. xxviii. 12.

141 Defeat or "loss of generative power."

142 Gen. xli. 40.

143 Job. i 1.

144 Ps. xcix. 6.

145 Exod. vii. 8. et seq.

146 Ib. xxix. 4; Heb. viii. 2.

147 Ib. xi. 9.

148 Tit. ii. 14.

149 2 Cor. iii. 3.

150 Exod. xxiv. 8; Heb. ix. 19.

151 Josh. i 2.

152 Exarch or Metropolitan.

153 Eph. ii. 8.

154 Ps. xvi. 6.

155 Ib. xxxi. 16.

156 Ib. cxix. 6.

157 1 Sam. i. 20.

158 Ib. xvi. 13.

159 Cf. 1 Sam. ii. 19.

160 2 Sam. v. 1.

161 Ps. cxxxii. 1 (lxx.).

162 1 Kings iv. 29.

163 2 Kings. i. 1.

164 Ib. ii. 11.

165 Ib. ii. 12, 15.

166 Exod. iii. 1.

167 Dan. iii. 5.

168 Jonah ii. 1.

169 Dan. vi. 22.

170 2 Macc. vii. 1.

171 S. Luke i. 76.

172 Ib. iii. 4.

173 S. John v. 35; i. 8.

174 S. Luke ii. 41.

175 S. Matt. xiv. 10.

176 S. Matt. xi. 11.

177 Ib. iii. 5.

178 Acts iv. 8.

179 S. Matt. xvi. 1.

180 Rom. xv. 1.

181 Acts vii. 58.

182 2 Tim. iv. 7.

183 Phil. i. 23.

184 Deut. xxxii. 49.

185 Ps. xxxi. 6.

186 S. Luke viii. 44.

187 Acts. v. 15.

188 2 Cor. xii. 7.

1 Hab. ii. 1.

2 Jud. xiii. 6.

3 2 Cor. v. 17.

4 The reading eu/doki/a of the Received Text is pronounced by Tischendorf to have less authority than Eu'doki/aj, which he adopts on the testimony of important Mss., but chiefly on the strength of a citation and comment three times in Origen, and because all the Latin Fathers read bonoe voluntatis. Lachmann, Tregelles, Westcott, and with some hesitation Alford follow him; though Tregelles and Westcott allow eu'doki/aj a place in the margin. Wordsworth (giving no reason); and Scrivener because he thinks it makes better sense, read eu'dokia, and scout eu'doki/aj; which, however, is found in four of the five oldest Mss., and in all the Latin versions and Fathers. The Greek Fathers, however, all but unanimously support the Received Text.

5 ge 9opth\ e 9ortw=n, kai\ panh/gurij panhfu/rion. e 9orth/ says Nicetas, is one thing, panh/gurij another. e 9orth/ is the Commemoration of a Saing; panh/gurij is Easter, or Ascension, or some other mystical festival. Thus Synesius calls the Paschal Letters of the Alexandrian Patriarch panhfurika\ gra/mmata.

6 This passage to the end of c. ix. occurs verbatim in the oration on the Theophany, cc. vii.-xiii.

7 "There is no Past in Eternity, and no Future; for that which is past has ceased to be, and that which is future has not yet come into existence; but Eternity is only Present; it has no Past which does not still exist nor any Future which does not yet exist" (S. Augustine de Vera Rel., c. 49).

8 The Environment here spoken of seems to mean those created Existence of which God is the Self-Existent Cause.

9 John x. 15; 1 Cor. xiii. 12.

10 Wisd. ii. 24.

11 Pascha represents the Hebrew Phskh. Throughout 2 Chron. the LXX. represents the word by Phasek, which like Pascha is a transliteration of the Hebrew word. The form which the transliteration takes is due to the fact that the Greek language does not tolerate these two aspirates in juxtapostion. S. Gregory is correct in remarking that Pascha has no real connection with pa/sxw (to suffer), though it might appear to unlearned ears that it has.

12 Heb. x. 1.

13 Exod. xxv. 40.