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.
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).
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.