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Theodotus

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Introductory Notice to Excerpts of Theodotus; or, Selections from the Prophetic Scriptures.

[209] Hos. v. 8.

[210] Moses who divided the sea, and Joshua who divided the Jordan.

[211] Joshua = Jesus

[212] Gen. i. 2.

[213] [In a quotation which Jones makes from the Excerpts (not found here) the reverse is shamelessly asserted. Canon, vol. i. p. 375.]

[214] διπλόης—substantive.

[215] Prov. xiii. 24.

[216] ὅταν οὖν πιστοῦ σώματος ᾐ.

[217] The sense is hazy, but about as clear as that to be obtained by substituting conjecturally for προσβολήν (assault), πρὸς βολήν, or ἐπιβολήν, or ἐπιβουλήν.

[218] Isa. xl. 6.

[219] 2 Cor. iv. 18.

[220] Matt. vi. 33, 32.

[221] Matt. vi. 27; Luke xii. 25.

[222] Matt. xii. 44.

[223] Deut. xvii. 6.

[224] [This looks as if the text of the three witnesses had been in this compiler’s copy of St. John’s First Epistle. See vol. iii. Elucid. III. p. 631. St. Augustine also seems to me to sustain the African text in the De Civit., lib. v. cap. xi. p. 154, ed. Migne.]

[225] Matt. v. 6.

[226] Isa. xix. 20.

[227] The reading is, εἰ μὴ παρήσει πρὸς τὸ οἰκεῖον τέλος; and the Latin translator renders “si non segnes simus ad finem proprium.” It seems better, with Sylburgius, to take εἰ μὴ as equivalent to εἰ δὲ μὴ, and to put a comma after μὴ, so as to render as above.

[228] [A happy reference to the Lord’s Prayer as connected with St. Paul’s reference to the Abba; and it is worth while to compare the use of this word with the prayer as used in the synagogue. Vol. v. Elucid. III. p. 559, this series.]

[229] [A happy reference to the Lord’s Prayer as connected with St. Paul’s reference to the Abba; and it is worth while to compare the use of this word with the prayer as used in the synagogue. Vol. v. Elucid. III. p. 559, this series.]

 

 

 

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