Church Fathers: Post-Nicene Fathers Vol 09: 29.02.17 Orthodox Faith Bk IV Pt 3

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Church Fathers: Post-Nicene Fathers Vol 09: 29.02.17 Orthodox Faith Bk IV Pt 3



TOPIC: Post-Nicene Fathers Vol 09 (Other Topics in this Collection)
SUBJECT: 29.02.17 Orthodox Faith Bk IV Pt 3

Other Subjects in this Topic:

Chapter XIV.

Concerning our Lord’s genealogy and concerning the holy Mother of God185 .

Concerning the holy and much-lauded ever-virgin one, Mary, the Mother of God, we have said something in the preceding chapters, bringing forward what was most opportune, viz., that strictly and truly she is and is called the Mother of God. Now let us fill up the blanks. For she being pre-ordained by the eternal prescient counsel of God and imaged forth and proclaimed in diverse images and discourses of the prophets through the Holy Spirit, sprang at the pre-determined time from the root of David, according to the promises that were made to him. For the lord hath sworn, He saith in truth to David, He will not turn from it: of the fruit of Thy body will I set upon Thy throne186 . And again, Once have I sworn by My holiness, that I will not lie unto David. His seed shall endure for ever, and His throne as the sun before Me. It shall be established for ever as the moon, and as a faithful witness in heaven187 . And Isaiah says: And there shall come out a rod out of the stem of Jesse and a branch shall grow out of his roots188 .

But that Joseph is descended from the tribe of David is expressly demonstrated by Matthew and Luke, the most holy evangelists. But Matthew derives Joseph from David through Solomon, while Luke does so through Nathan; while over the holy Virgin’s origin both pass in silence.

One ought to remember that it was not the custom of the Hebrews nor of the divine Scripture to give genealogies of women; and the law was to prevent one tribe seeking wives from another189 . And so since Joseph was descended from the tribe of David and was a just man (for this the divine Gospel testifies), he would not have espoused the holy Virgin contrary to the law; he would not have taken her unless she had been of the same tribe190 . It was sufficient, therefore, to demonstrate the descent of Joseph.

One ought also to observe191 this, that the law was that when a man died without seed, this maws brother should take to wife the wife of the dead man and raise up seed to his brother192 . The offspring, therefore, belonged by nature to the second, that is, to him that begat it, but by law to the dead.

Born then of the line of Nathan, the son of David, Levi begat Melchi193 and Panther: Panther begat Barpanther, so called. This Barpanther begat Joachim: Joachim begat the holy Mother of God194 195 . And of the line of Solomon, the son of David, Mathan had a wife196 of whom he begat Jacob. Now on the death of Mathan, Melchi, of the tribe of Nathan, the son of Levi and brother of Panther, married the wife of Mathan, Jacob’s mother, of whom he begat Heli. Therefore Jacob and Hell became brothers on tile mother’s side, Jacob being of the tribe of Solomon and Heli of the tribe of Nathan. Then Heli of the tribe of Nathan died childless, and Jacob his brother, of the tribe of Solomon, took his wife and raised up seed to his brother and begat Joseph. Joseph, therefore, is by nature the son of Jacob, of the line of Solomon, but by law he is the son of Hell of the line of Nathan.

Joachim then197 took to wife that revered and praiseworthy woman, Anna. But just as the earlier Anna198 , who was barren, bore Samuel by prayer and by promise, so also this Anna by supplication and promise from God bare the Mother of God in order that she might not even in this be behind the matrons of fame199 . Accordingly it was grace (for this is the interpretation of Anna) that bore the lady: (for she became truly the Lady of all created things in becoming the Mother of the Creator). Further, Joachim200 was born in the house of the Probatica201 , and was brought up to the temple. Then planted in the House of God and increased by the Spirit, like a fruitful olive tree, she became the home of every virtue, turning her mind away from every secular and carnal desire, and thus keeping her soul as well as her hotly virginal, as was meet for her who was to receive God into her bosom: for as He is holy, He finds rest among the holy202 . Thus, therefore, she strove after holiness, and was declared a holy and wonderful temple fit for the most high God.

Moreover, since the enemy of our salvation was keeping a watchful eye on virgins, according to the prophecy of Isaiah, who said, Behold a virgin shall conceive and bare a Son and shall call His name Emmanuel, which is, being interpreted, ‘God with us203 ,’ in order that he who taketh the wise in their own craftiness204 may deceive him who always glorieth in his wisdom, the maiden is given in marriage to Joseph by the priests, a new book to him who is versed in letters205 : but the marriage was both the protection of the virgin and the delusion of him who was keeping a watchful eye on virgins. But when the fulness of time was come, the messenger of the Lord was sent to her, with the good news of our Lord’s conception. And thus she conceived the Son of God, the hypostatic power of the Father, not of the will of the flesh nor of the will of man206 , that is to say, by connection and seed, but by the good pleasure of the Father and co-operation of the Holy Spirit. She ministered to the Creator in that He was created, to the Fashioner in that He was fashioned, and to the Son of God and God in that He was made flesh and became man from her pure and immaculate flesh and blood, satisfying the debt of the first mother. For just as the latter was formed from Adam without connection, so also did the former bring forth the new Adam, who was brought forth in accordance with the laws of parturition and above the nature of generation.

For He who was of the Father, yet without mother, was born of woman without a father’s co-operation. And so far as He was born of woman, His birth was in accordance with the laws of parturition, while so far as He had no father, His birth was above the nature of generation: and in that it was at the usual time (for He was born on the completion of the ninth month when the tenth was just beginning), His birth was in accordance with the laws of parturition, while in that it was painless it was above the laws of generation. For, as pleasure did not precede it, pain did not follow it, according to the prophet who says, Before she travailed, she brought forth, and again, before her pain came she was delivered of a man-child207 . The Son of God incarnate, therefore, was born of her, not a divinely-inspired208 man but God incarnate not a prophet anointed with energy but by the presence of the anointing One in His completeness, so that the Anointer became man and the Anointed God, not by a change of nature but by union in subsistence. For the Anointer and the Anointed were one and the same, anointing in the capacity of God Himself as man. Must there not therefore be a Mother of God who bore God incarnate? Assuredly she who played the part of the Creator’s servant and mother is in all strictness and truth in reality God’s Mother and Lady and Queen over all created things. But just as He who was conceived kept her who conceived still virgin, in like manner also He who was born preserved her virginity intact, only passing through her and keeping her closed209 . The conception, indeed, was through the sense of hearing, but the birth through the usual path by which children come, although some tell tales of His birth through the side of the Mother of God. For it was not impossible for Him to have come by this gate, without injuring her seal in anyway.

The ever-virgin One thus remains even after the birth still virgin, having never at any time up till death consorted with a man. For although it is written, And knew her not till she had brought forth her first-born Son210 , yet note that he who is first-begotten is first-born even if he is only-begotten. For the word “first-born” means that he was born first but does not at all suggest the birth of others. And the word “till” signifies the limit of the appointed time but does not exclude the time thereafter. For the Lord says, And lo, I am with you always, even unto the end of the world211 , not meaning thereby that He will be separated from us after the completion of the age. The divine apostle, indeed, says, And so shall we ever be with the Lord212 , meaning after the general resurrection.

For could it be possible that she, who had borne God and from experience of the subsequent events had come to know the miracle, should receive the embrace of a man. God forbid! It is not the part of a chaste mind to think such thoughts, far less to commit such acts

But this blessed woman, who was deemed worthy of gifts that are supernatural, suffered those pains, which she escaped at the birth, in the hour of the passion, enduring from motherly sympathy the rending of the bowels, and when she beheld Him, Whom she knew to be God by the manner of His generation, killed as a malefactor, her thoughts pierced her as a sword, and this is the meaning of this verse: Yea, a sword shall pierce through thy own saul also213 214 . But the joy of the resurrection transforms the pain, proclaiming Him, Who died in the flesh, to be God.

Chapter XV.

Concerning the honour due to the Saints and their remains.

To the saints honour must be paid as friends of Christ, as sons and heirs of God: in the words of John the theologian and evangelist, As many as received Him, to them gave He power to became sons of God215 . So that they are no longer servants, but sons: and if sons, also heirs, heirs of God and joint heirs with Christ216 : and the Lord in the holy Gospels says to His apostles, Ye are My friends217 . Henceforth I call you not servants, for the servant knoweth not what his lord doeth218 . And further, if the Creator and Lord of all things is called also King of Kings and Lord of Lords219 and God of Gods, surely also the saints are gods and lords and kings. For of these God is and is called God and Lord and King. For I am the God of Abraham, He said to Moses, the God of Isaac and the God of Jacob220 . And God made Moses a god to Pharaoh221 . Now I mean gods and kings and lords not in nature, but as rulers and masters of their passions, and as preserving a truthful likeness to the divine image according to which they were made (for the image of a king is also called king), and as being united to God of their own free-will and receiving Him as an indweller and becoming by grace through participation with Him what He is Himself by nature. Surely, then, the worshippers and friends and sons of God are to be held in honour? For the honour shewn to the most thoughtful of fellow-servants is a proof of good feeling towards the common Master222 .

These are made treasuries and pure habitations of God: For I will dwell in them, said God, and walk in them, and I will be their God223 . The divine Scripture likewise saith that the souls of the just are in God’s hand224 and death cannot lay hold of them. For death is rather the sleep of the saints than their death. For they travailed in this life and shall to the end225 , and Precious in the sight of the Lord is the death of His saints226 . What then, is more precious than to be in the hand of God? For God is Life and Light, and those who are in God’s hand are in life and light.

Further, that God dwelt even in their bodies in spiritual wise227 , the Apostle tells us, saying, Know ye not that your bodies are the temples of the Holy Spirit dwelling in you?228 , and The Lord is that Spirit229 , and If any one destroy the temple of God, him will God destroy230 . Surely, then, we must ascribe honour to the living temples of God, the living tabernacles of God. These while they lived stood with confidence before God.

The Master Christ made the remains of the saints to be fountains of salvation to us, pouring forth manifold blessings and abounding in oil of sweet fragrance: and let no one disbelieve this231 . For if water burst in the desert from the steep and solid rock at God’s will232 and from the jaw-bone of an ass to quench Samson’s thirst233 , is it incredible that fragrant oil should burst forth from the martyrs’ remains? By no means, at least to those who know the power of God and the honour which He accords His saints.

In the law every one who toucheth a dead body was considered impure234 , but these are not dead. For from the time when He that is Himself life and the Author of life was reckoned among the dead, we do not call those dead who have fallen asleep in the hope of the resurrection and in faith on Him. For how could a dead body work miracles? How, therefore, are demons driven off by them, diseases dispelled, sick persons made well, the blind restored to sight, lepers purified, temptations and troubles overcome, and how does every good gift from the Father of lights235 come down through them to those who pray with sure faith? How much labour would you not undergo to find a patron to introduce you to a mortal king and speak to him on your behalf? Are not those, then, worthy of honour who are the patrons of the whole race, and make intercession to God for us? Yea, verily, we ought to give honour to them by raising temples to God in their name, bringing them fruit-offerings, honouring their memories and taking spiritual delight in them, in order that the joy of those who call on us may be ours, that in our attempts at worship we may not on the contrary cause them offence. For those who worship God will take pleasure in those things whereby God is worshipped, while His shield-bearers will be wrath at those things wherewith God is wroth. In psalms and hymns and spiritual songs236 , in contrition and in pity for the needy, let us believers237 worship the saints, as God also is most worshipped in such wise. Let us raise monuments to them and visible images, and let us ourselves become, through imitation of their virtues, living monuments and images of them. Let us give honour to her who bore God as being strictly and truly the Mother of God. Let us honour also the prophet John as forerunner and baptist238 , as apostle and martyr, For among them that are born of women there hath not risen a greater than John the Baptist239 , as saith the Lord, and he became the first to proclaim the Kingdom. Let us honour the apostles as the Lord’s brothers, who saw Him face to face and ministered to His passion, for whom God the Father did foreknow He also did predestinate to be conformed to the image of His Son240 , first apostles, second prophets241 , third pastors end teachers242 . Let us also honour the martyrs of the Lord chosen out of every class, as soldiers of Christ who have drunk His cup and were then baptized with the baptism of His life-bringing death, to be partakers of His passion and glory: of whom the leader is Stephen, the first deacon of Christ and apostle and first martyr. Also let us honour our holy fathers, the God-possessed ascetics, whose struggle was the longer and more toilsome one of the conscience: who wandered about in sheepskins and goatskins, being destitute, afflicted, tormented; they wandered in deserts and in mountains and in dens and caves of the earth, of whom the world was not worthy243 . Let us honour those who were prophets before grace, the patriarchs anti just men who foretold the Lord’s coming. Let us carefully review the life of these men, and let us emulate their faith244 and love and hope and zeal and way of life, and endurance of sufferings and patience even to blood, in order that we may be sharers with them in their crowns of glory.

Chapter XVI.

Concerning Images245 .

But since some246 find fault with us for worshipping and honouring the image of our Saviour and that of our Lady, and those, too, of the rest of the saints and servants of Christ, let them remember that in the beginning God created man after His own image247 . On what grounds, then, do we shew reverence to each other unless because we are made after God’s image? For as Basil, that much-versed expounder of divine things, says, the honour given to the image passes over to the prototype248 . Now a prototype is that which is imaged, from which the derivative is obtained. Why was it that the Mosaic people honoured on all hands the tabernacle249 which bore an image and type of heavenly things, or rather of the whole creation? God indeed said to Moses, Look that thou make them after their pattern which was shewed thee in the mount250 . The Cherubim, too, which o’ershadow the mercy seat, are they not the work of men’s hands251 ? What, further, is the celebrated temple at Jerusalem? Is it not hand-made and fashioned by the skill of men252 ?

Moreover the divine Scripture blames those who worship graven images, but also those who sacrifice to demons. The Greeks sacrificed and the Jews also sacrificed: but the Greeks to demons and the Jews to God. And the sacrifice of the Greeks was rejected and condemned, but the sacrifice of the just was very acceptable to God. For Noah sacrificed, and God smelled a sweet savour253 , receiving the fragrance of the right choice and good-will towards Him. And so the graven images of the Greeks, since they were images of deities, were rejected and forbidden.

But besides this who can make an imitation of the invisible, incorporeal, uncircumscribed, formless God? Therefore to give form to the Deity is the height of folly and impiety. And hence it is that in the Old Testament the use of images was not common. But after God254 in His bowels of pity became in truth man for our salvation, not as He was seen by Abraham in the semblance of a man, nor as He was seen by the prophets, but in being truly man, and after He lived upon the earth and dwelt among men255 , worked miracles, suffered, was crucified, rose again and was taken back to Heaven, since all these things actually took place and were seen by men, they were written for the remembrance and instruction of us who were not alive at that time in order that though we saw not, we may still, hearing and believing, obtain the blessing of the Lord. But seeing that not every one has a knowledge of letters nor time for reading, the Fathers gave their sanction to depicting these events on images as being acts of great heroism, in order that they should form a concise memorial of them. Often, doubtless, when we have not the Lord’s passion in mind and see the image of Christ’s crucifixion, His saving passion is brought back to remembrance, and we fall down and worship not the material but that which is imaged: just as we do not worship the material of which the Gospels are made, nor the material of the Cross, but that which these typify. For wherein does the cross, that typifies the Lord, differ from a cross that does not do so? It is just the same also in the case of the Mother of the Lord. For the honour which we give to her is referred to Him Who was made of her incarnate. And similarly also the brave acts of holy men stir us up to be brave and to emulate and imitate their valour and to glorify God. For as we said, the honour that is given to the best of fellow-servants is a proof of good-will towards our common Lady, and the honour rendered to the image passes over to the prototype256 . But this is an unwritten tradition257 , just as is also the worshipping towards the East and the worship of the Cross, and very many other similar things.

A certain tale258 , too, is told259 , how that when Augarus260 was king over the city of the Edessenes, he sent a portrait painter to paint a likeness of the Lord, and when the painter could not paint because of the brightness that shone from His countenance, the Lord Himself put a garment over His own divine and life-giving face and impressed on it an image of Himself and sent this to Augarus, to satisfy thus his desire.

Moreover that the Apostles handed down much that was unwritten, Paul, the Apostle of the Gentiles, tells us in these words: Therefore, brethren, stand fast and hold the traditions which ye have been taught of us, whether by word or by epistle261 . And to the Corinthians he writes, Now I praise you, brethren, that ye remember me in all things, and keep the traditions as I have delivered them to you262 .”

Chapter XVII.

Concerning Scripture263 .

It is one and the same God Whom both the Old and the New Testament proclaim, Who is praised and glorified in the Trinity: I am come, saith the Lord, not to destroy life law but to fulfil it264 . For He Himself worked out our salvation for which all Scripture and all mystery exists. And again, Search the Scriptures for they are they that testify of Me265 . And the Apostle says, God, Who at sundry times and in diverse manners spake in time past unto the fathers by the prophets, hath in these last days spoken unto us by His Son266 . Through the Holy Spirit, therefore, both the law and the prophets, the evangelists and apostles and pastors and teachers, spake.

All Scripture, then, is given by inspiration of God and is also assuredly profitable267 . Wherefore to search the Scriptures is a work most fair and most profitable for souls. For just as the tree planted by the channels of waters, so also the soul watered by the divine Scripture is enriched and gives fruit in its season268 , viz. orthodox belief, and is adorned with evergreen leafage, I mean, actions pleasing to God. For through the Holy Scriptures we are trained to action that is pleasing to God, and untroubled contemplation. For in these we find both exhortation to every virtue and dissuasion from every vice. If, therefore, we are lovers of learning, we shall also be learned in many things. For by care and toil and the grace of God the Giver, all things are accomplished. For every one that asketh receiveth, and he that seeketh findeth, and to hint that knocketh it shall be opened269 . Wherefore let us knock at that very fair garden of the Scriptures, so fragrant and sweet and blooming, with its varied sounds of spiritual and divinely-inspired birds ringing all round our ears, laying hold of our hearts, comforting the mourner, pacifying the angry and filling him with joy everlasting: which sets our mind on the gold-gleaming, brilliant back of the divine dove270 , whose bright pinions bear up to the only-begotten Son and Heir of the Husbandman271 of that spiritual Vineyard and bring us through Him to the Father of Lights272 . But let us not knock carelessly but rather zealously and constantly: lest knocking we grow weary. For thus it will be opened to us. If we read once or twice and do not understand what we read, let us not grow weary, but let us persist, let us talk much, let us enquire. For ask thy Father, he saith, and He will shew thee: thy elders and they will tell thee273 . For there is not in every man that knowledge274 . Let us draw of the fountain of the garden perennial and purest waters springing into life eternal275 . Here let us luxuriate, let us revel insatiate: for the Scriptures possess inexhaustible grace. But if we are able to pluck anything profitable from outside sources, there is nothing to forbid that. Let us become tried money-dealers, heaping up the true and pure gold and discarding the spurious. Let us keep the fairest sayings but let us throw to the dogs absurd gods and strange myths: for we might prevail most mightily against them through themselves.

Observe, further276 , that there are two and twenty books of the Old Testament, one for each letter of the Hebrew tongue. For there are twenty-two letters of which five are double, and so they come to be twenty-seven. For the letters Caph, Mere, Nun, Pe277 , Sade are double. And thus the number of the books in this way is twenty-two, but is found to be twenty-seven because of the double character of five. For Ruth is joined on to Judges, and the Hebrews count them one book: the first and second books of Kings are counted one: and so are the third and fourth books of Kings: and also the first and second of Paraleipomena: and the first and second of Esdra. In this way, then, the books are collected together in four Pentateuchs and two others remain over, to form thus the canonical books. Five of them are of the Law, viz. Genesis, Exodus, Leviticus, Numbers, Deuteronomy. This which is the code of the Law, constitutes the first Pentateuch. Then comes another Pentateuch, the so-called Grapheia278 , or as they are called by some, the Hagiographa, which are the following: Jesus the Son of Nave279 , Judges along with Ruth, first and second Kings, which are one book, third and fourth Kings, which are one book, and the two books of the Paraleipomena280 which are one book. This is the second Pentateuch. The third Pentateuch is the books in verse, viz. Job, Psalms, Proverbs of Solomon, Ecclesiastes of Solomon and the Song of Songs of Solomon. The fourth Pentateuch is the Prophetical books, viz the twelve prophets constituting one book, Isaiah, Jeremiah, Ezekiel, Daniel. Then come the two books of Esdra made into one, and Esther281 . There are also the Panaretus, that is the Wisdom of Solomon, and the Wisdom of Jesus, which was published in Hebrew by the father of Sirach, and afterwards translated into Greek by his grandson, Jesus, the Son of Sirach. These are virtuous and noble, but are not counted nor were they placed in the ark.

The New Testament contains four gospels, that according to Matthew, that according to Mark, that according to Luke, that according to John: the Acts of the Holy Apostles by Luke the Evangelist: seven catholic epistles, viz. one of James, two of Peter, three of John, one of Jude: fourteen letters of the Apostle Paul: the Revelation of John the Evangelist: the Canons282 of the holy apostles283 , by Clement.



Footnotes



185 In Reg. 2428 is added kai\ 'Iwsh\f tou= mnh/storoj.



186 Ps. cxxxii. 11.



187 Ibid. lxxxix. 35, 36, 37.



188 Is. xi. 1.



189 Num. xxxvi. 6 seqq.



190 skh/ptrou.



191 Cf. Julius Afric., Ep. ad Aristidem, cited in Eusebius, Hist. Eccles. i. 7.



192 Deut. xxv. 5.



193 See the note in Migne.



194 Text, th\n a!gian Qeoto/kon. Vatiant, th\n apgian !Annan.



195 St. Luke iii. 24 seqq.



196 R. 2926 adds "Ethan", the name being taken from Julius Africanus.



197 Epiph., Haeres. 79.



198 1Sam. i. 2.



199 Greg. Nyss., Orat. in nativ. Dom.: Eustath. in Hexaem.



200 Epiph., Haeres. 79.



201 th/j probatikh=j, the Sheep-gate.



202 Ps. xviii. 25, 26.



203 Is. vii. 14; St. Matt. i. 23.



204 1 Cor. iii. 19; Job v. 13.



205 Is. xxix. 11.



206 St. John i. 13.



207 Is. lxvi. 7.



208 qeofo/roj.



209 Ezek. xliv. 2.



210 St. Matt. i. 25.



211 ibid. xxviii. 20.



212 1 Thess. iv. 17.



213 St. Luke ii. 35.



214 In R. 2926 is added, o!per au0th= proei/rhken o9 Qeodo/xoj Sumew\n, to\n Ku/rion e0nagkalisa/menoj.



215 St. John i. 12.



216 Gal. iv. 7: Rom. viii. 17.



217 St. John xv. 14.



218 Ibid. 15.



219 Apoc. xix. 16.



220 Ex. ii. 6.



221 Ibid. vii. 1.



222 Basil, Orat. in 40 Martyr.



223 Levit. xxvi. 12: 2 Cor. vi. 16



224 Wisd. iii. 1.



225 Ps. xl. 9, 10.



226 Ibid. cxvi. 15.



227 dia\ tou= nou=



228 1 Cor. ii. 16.



229 2 Cor. iii. 17.



230 2 Cor. iii. 17.



231 Aster., Hom. in SS. Mart.



232 Ex. xvii. 6.



233 Judg. xv. 17.



234 Num. xix. 11.



235 Jas. i. 17.



236 Ephes. v. 19.



237 Text, prstoi/. Variant, pi/stei in Reg. 1.



238 Almost all read to\n pro/dromon 'Iwa/nnhn, w0j profh/thn, &c.



239 St. Matt. xi. 11.



240 Rom. viii. 29.



241 1 Cor. xii. 24.



242 Ephes. iv. 11.



243 Hebr. xi. 37, 38.



244 Ibid. xiii. 7.



245 Some Mss. have the title "Concerning the adoration of the august and holy images," or "Concerning the holy and sacred images," or "Concerning holy images."



246 Cf. Petavius, Theol. Dogm. xv. ch. 12.



247 Gen. i. 26.



248 Basil, De Spir. Sancto, ch. 18.



249 Ex. xxxiii. 10.



250 Ibid. xxv. 40: Heb. viii. 5.



251 Ex. xxv. 18.



252 1 Kings viii.



253 Gen. viii. 21.



254 St. John i. 14; Tit. iii. 4.



255 Bar. iii. 38.



256 Basil, in 40 Mart: also De Spir. Sancto, ch. 27.



257 Cf. August., contr. Donatist., bk. iv.



258 Evagr., Hist. iv., ch. 27.



259 Procop., De Bellis, ii. ch. 12.



260 i.e. Abgarus.



261 2 Thess. ii. 15.



262 1 Cor. xi. 2.



263 This chapter is wanting in Cod. R. 3547.



264 St. Matt. v. 17.



265 St. John v. 39.



266 Heb. i. 1, 2.



267 2 Tim. iii. 16.



268 Ps. i. 3.



269 Ps. lxviii. 13.



270 St. Matt. xxi. 37.



271 Jas. i. 17.



272 Deut. xxxii. 7.



273 1 Cor. viii. 7.



274 St. John iv. 14.



275 Cyril Hieros., Cat. 4; Epiphan., De pond. et mens.



276 Many copies read Phi.



277 Writings.



278 Joshua the Son of Nun.



279 Chronicles.



280 R. 2428 reads kai\ h0 'Ioudi\q, kai\ h0 'Esqh/r: so also in Cod. S. Hil., but Epiphanius does not mention the book of Judith, nor does the text require it.



281 R. 2428 reads kai\ e0pistolai\ du/o du/o dia\ Klh/mentoj, probably an interpolation.



282 Trull., Can. 2; Euseb., hist. Eccles. vi., ch., ch. 23, &c.



283 St. John x. 30.