¹ de Aldama, J.A., Repertorium Pseudochrysostomicum (Paris, 1965), no. 183. The following abbreviations are used throughout: Aubineau = Aubineau, Michel, Un traité inédit de christologie de Sévérien de Gabala in centurionem et contra Manichaeos et Apollinaristas. Exploitation par Sévère d'Antioche (519) et le Synode du Latran (649), Cahiers d'Orientalisme 5 (Geneva, 1983); CPG = Geerard, M., Clavis Patrum Graecorum 2. Ab Athanasio ad Chrysostomum (Turnhout, 1974); Ehrhard = Ehrhard, A., Überlieferung und Bestand der hagiographischen und homiletischen Literatur der griechischen Kirche von den Anfängen bis zum Ende des 16. Jahrhunderts, TU 50–52 (Leipzig, 1937–52); Giannelli = Giannelli, Cyrus, Codices Vaticani Graeci 1485–1683 (Vatican City, 1950); Lampe = Lampe, G. W. H., Patristic Greek Lexicon (Oxford, 1961); Loofs = Loofs, Friedrich, Nestoriana. Die Fragmente gesammelt, untersucht und herausgegeben (Halle, 1905); LSJ = Liddell-Scott-Jones, , Greek-English Lexicon (Oxford, 1968); Zellinger = Zellinger, Johannes, Studien zu Severian von Gabala, Münsterische Beiträge zur Theologie 8 (Münster i. W., 1926).Google Scholar

² Ehrhard 2, 247 notes that Saloniki Vlatadon cod. 6 (7), s. IX exeunte, has for the first Sunday of Lent Basil of Seleucia (? = Nestorius) On Moses (PG 85, 128), and In Matthaeum 11:28 (PG 85, 325).Google Scholar

³ Aubineau, Michel, Codices Chrysostomici Graeci 1 (Paris, 1968), no. 177.Google Scholar

⁴ Grillmeier, Aloys, Christ in Christian Tradition , vol. 1: From the Apostolic Age to Chalcedon (451), 2nd rev. ed., trans. Bowden, J. S. (Atlanta, 1975). For the meaning of prosopon in the fourth century see esp. 365, 375 and 396; for prosopon = hypostasis see 481 and 544.Google Scholar

⁵ Sullivan, Francis A., The Christology of Theodore of Mopsuestia, Analecta Gregoriana 82, (Rome, 1956), 201.Google Scholar

⁶ In dictum Apostoli: Non quod volo facio, 5 (PG 59, 672, line 16), De incarnatione, 4 and 5 (PG 59, 695, line 2 ab imo, and 697, lines 7 and 15), De mundi creatione hom. 4, 7 (PG 56, 465, line 34).Google Scholar

⁷ Kecskeméti, Judit, “Sévérien de Gabala exégète et théologien antiochien méconnu,” Euphrosyne n. s. 24 (1996): 99–126. See esp. the section on christology, 111–16.CrossRefGoogle Scholar

⁸ Andresen, C., “Zur Entstehung und Geschichte des trinitarischen Personbegriffes,” Zeitschrift für die neutestamentliche Wissenschaft 52 (1961): 1–39.CrossRefGoogle Scholar

⁹ Rondeau, M.-J., Les commentaires patristiques du Psautier (IIIe–Ve sièles). 2. Exégèse prosopologique et théologique, Orientalia Christiana Analecta 220 (Rome, 1985).Google Scholar

¹⁰ Kecskeméti, Judit, “Doctrine et drame dans la prédication grecque,” Euphrosyne n. s. 21 (1993): 29–67, esp. 31–34.CrossRefGoogle Scholar

¹¹ Voicu, Sever J., “In illud, Quomodo ipsi subiciet omnia (CPG 4761), una homelia di Severiano di Gabala?” Rivista di studi bizantini e neoellenici n. s. 17–19 [27–29] (1980–82): 5–11.Google Scholar

¹² Uthemann, Karl-Heinz et al., Homiliae Pseudochrysostomicae, 1 (Turnhout, 1994), 64. It is surprising and troubling that the eminent house of Brepols, publisher of CPG, which clearly stated that I was preparing an edition of 4906, has published Uthemann's text with no prior consultation.Google Scholar

¹³ Carter, Robert E., Codices Chrysostomici Graeci 2 (Paris, 1968), 85–87; 3 (1970), 127–38; 5 (1983), 233–50.Google Scholar

['Iωάννου άρχιεπισκόπου κωνσταντινουπόλεως το χρυσοστόμου]Google Scholar

Λόγος εἰς τòν πειρασμόν Google Scholar

1 ‘Eξλθεν ó κύριος ἡμν ’Ιησος Χριστòς καì σωτὴρ εἰς τὴν ἔρημον όπλιζόμενος κατὰ το διαβόλου· αὐτο γάρ ἐστιν φωνὴ λέγοντος· «Οὐδεὶς δύναται τὰ σκεύη το ἰσχυρο διαρπάσαι, ἐὰν μὴ πρτον τόλμη τòν ἰσχυρòν δήση, καὶ τότε τὰ σκεύη αὐτο διαρπάσει.» 2 Εἰσάγει τοίνυν τὴν ἀνθρωπότητα, καὶ τò πλάσμα ὅπερ ἐνεδύσατο εἰσάγει εἰς τὴν ἒρημον, ἐμπολιτεύων τ νίκ κατὰ το διαβόλου [εἰς] τò σμα ὅπλον κατὰ τν δαιμόνων. 3 καὶ πρόσεχε ἀκριβς· ὅτε ἠγωνίζετο, οὐδαμο ἒδειξεν τò πρόσωπον τς ἀξίας. 4 Εἰ δὲ θέλεις γνωρίσαι τ διαβόλῳ ὅτι οὐ πρòς υἱòν θεο καὶ μονογεν ἒχει, ἀλλὰ πρòς τòν ἂνθρωπον <…> 5 καὶ ὅ πάσαις ἀκοας λέγει ò διάβολος· «Εἰ υἱòς εἴ το θεο, εἰπὲ ἳνα οἰ λίθοι οτοι ἄρτοι γένωνται.» 6 ‘O δὲ σωτὴρ κρύβων τὴν ἀξίαν καὶ προφέρων τὴν οἰκονομίαν (πανταχο γὰρ αὐτ ὁ σκοπòς οτος ν, δεξαι ἑαυτòν ἀγωνιζόμενον καὶ τòν πεσόντα τοτον στεφανούμενον) λέγει αὐτφ· «Οὐκ ἐπ’ ἂρτῳ μόνῳ ζήσεται ἄνθρωπος, ἀλλ’ ἐν παντὶ ήματι ἑκπορευομένῳ διὰ στόματος θεο.» 7 ‘Ως ἐκ προσώπου τς άνθρωπότητος ἀγωνίζεται. 8 Εἰ γὰρ περὶ τς ἀξίας διελέγετο, ἔλεγεν ἂν· «Οὐκ ἐπ’ ἂρτῳ +5+καὶ+ὅ+πάσαις+ἀκοας+λέγει+ò+διάβολος·+«Εἰ+υἱòς+εἴ+το+θεο,+εἰπὲ+ἳνα+οἰ+λίθοι+οτοι+ἄρτοι+γένωνται.»+6+‘O+δὲ+σωτὴρ+κρύβων+τὴν+ἀξίαν+καὶ+προφέρων+τὴν+οἰκονομίαν+(πανταχο+γὰρ+αὐτ+ὁ+σκοπòς+οτος+ν,+δεξαι+ἑαυτòν+ἀγωνιζόμενον+καὶ+τòν+πεσόντα+τοτον+στεφανούμενον)+λέγει+αὐτφ·+«Οὐκ+ἐπ’+ἂρτῳ+μόνῳ+ζήσεται+ἄνθρωπος,+ἀλλ’+ἐν+παντὶ+ήματι+ἑκπορευομένῳ+διὰ+στόματος+θεο.»+7+‘Ως+ἐκ+προσώπου+τς+άνθρωπότητος+ἀγωνίζεται.+8+Εἰ+γὰρ+περὶ+τς+ἀξίας+διελέγετο,+ἔλεγεν+ἂν·+«Οὐκ+ἐπ’+ἂρτῳ>Google Scholar

1 Mc 3:27; cf. Mt 12:29 Google Scholar

5 Mt 4:3 Google Scholar

6 Mt 4:4; Dt 8:3 Google Scholar

Titulus: ‘Iω … χρυσοστόμου] το αὐτο Ο ante ‘Iωάννου add. το ἁγίου BSV add. το ἐν ἀγίοις πατρòς ἠμν Η post πειρασμόν add. το Χριστο AEPS add. το κυρίου κ add. το κυρίου ἠμν ‘Iησο Χριστο BJV Google Scholar

1 φωνὴ λέγοντος] ΟΗ ἡ φωνὴ λέγοντος ΑΕΡ ἡ φωνὴ λέγουσα V ἡ φωνὴ ἡ λέγουσα BJKS Google Scholar

2 ὅπερ … δαιμόνων] om. JS; εἰς] ABEHKPV εἰ Ο; post σμα] add. ὅπερ ἒπλασεν Ο Google Scholar

6 κρύβων] κρύπτων ΒΟ; οτος] ΗΟ τοτο JKPS τούτος BV τούτοις ΑΕ; πεσόντα] AHPS πεσότα rell.Google Scholar

[John, Archbishop of Constantinople, the Golden Mouth] Google Scholar

SERMON ON THE TEMPTATION Google Scholar

1 Our Lord and Savior Jesus Christ went out into the desert armed against the devil, for his is the voice that says, “No one can take away the goods of the strong one unless first with boldness he binds the strong one, and then he will take away his goods” (Mk 3:27; cf. Mt 12:29). 2 Accordingly, he brings in his humanity, and the created form that he put on he brings into the desert, associating in his victory over the devil his body as a weapon against the demons. 3 And observe carefully that when he was contending he nowhere showed the prosopon of his [divine] dignity. 4 And if you wish to make known to the devil that he is involved not with the Son of God and the Only-begotten but with the human being <…> 5 and what the devil says for all to hear: “If you are the Son of God, command these stones to become bread” (Mt 4:3). 6 But our Savior, concealing his dignity and advancing the work of salvation (for everywhere his aim was this, to show himself as the contender and this fallen one victorious), says to him: “Not by bread alone will a human being live, but by every word coming forth from the mouth of God” (Mt 4:4; Dt 8:3). 7 Thus it is from the prosopon of his humanity that he struggles. 8 For if it were a question of his dignity he would have said: “not by bread alone will the Son of 1 φωνὴ λέγοντος in HO is a characteristic expression of Severian of Gabala (hereafter SG). It may be modeled after φωνὴ βοντος of Is 40:3 (LXX) quoted in Mt 3:3 and Lk 3:4.+5+and+what+the+devil+says+for+all+to+hear:+“If+you+are+the+Son+of+God,+command+these+stones+to+become+bread”+(Mt+4:3).+6+But+our+Savior,+concealing+his+dignity+and+advancing+the+work+of+salvation+(for+everywhere+his+aim+was+this,+to+show+himself+as+the+contender+and+this+fallen+one+victorious),+says+to+him:+“Not+by+bread+alone+will+a+human+being+live,+but+by+every+word+coming+forth+from+the+mouth+of+God”+(Mt+4:4;+Dt+8:3).+7+Thus+it+is+from+the+prosopon+of+his+humanity+that+he+struggles.+8+For+if+it+were+a+question+of+his+dignity+he+would+have+said:+“not+by+bread+alone+will+the+Son+of+1+φωνὴ+λέγοντος+in+HO+is+a+characteristic+expression+of+Severian+of+Gabala+(hereafter+SG).+It+may+be+modeled+after+φωνὴ+βοντος+of+Is+40:3+(LXX)+quoted+in+Mt+3:3+and+Lk+3:4.>Google Scholar

τόλμη is found in all the codices (HOQ). It was probably the common reading of Mk 3:27 in southern Italy, since scribes tend to “adjust” biblical quotations to their text of the Bible.Google Scholar

2 τò σμα with ὅπλον in apposition are taken as the object of ἐμπολιτεύων, “associating,” a meaning not given to this verb in LSJ or Lampe.Google Scholar

3 πρόσϵχϵ ἀκριβς is a very characteristic expression of SG, who regularly addresses his congregation in the singular.Google Scholar

ἒδειξεν τò πρόσωπον: the use of the verb δείκνυμι with πρόσωπον brings out the latter's older meaning of “concrete manifestation,” “countenance,” the “form in which a physis or hypostasis appears,” rather than the later ontological “person.” Cf. δϵξαι in 6 and 9, δείκνυται in 23, and ἒδϵιξϵν in 42.Google Scholar

4 Ei δὲ θέλϵις γνωρίσαι: is the homilist addressing his audience or Christ? Probably the former. Obviously there is a lacuna after ἂνθρωπον.Google Scholar

9 Mt 4:4; Dt 8:3 Google Scholar

12 Mt 4:4; Dt 8:3 Google Scholar

13 Mt 4:6 Google Scholar

14 Mt 4:6; Ps 90 (91):11–12 Google Scholar

17 Mt 4:6; Ps 90 (91):11–12 Google Scholar

18 Ps 90 (91):13 Google Scholar

9 τοίνυν] HO νν Q; αὐτòν] ἐαυτòν JO; φέρων] φέροντα AEHV; ἱκανε] KV ἱκαν EHOP ικανο A εἰνίκα B ἀρκε JS Google Scholar

10 σημαίνει] H om. rell.Google Scholar

11 ἂν] addidi: non invenitur in codd.; ὅτι … θεο] om. B Google Scholar

13 post προς] add. αὐτòν Η; ἂνωθεν κάτω] κάτωθεν ἂνω Ο ἂνωθεν om. ABS Google Scholar

14 post γέγραπται] add. γὰρ ABJO Google Scholar

16 προφέρων] om. Ο προσφέρων ABEJKS Google Scholar

17 post γέγραπται] add. γὰρ ΒΟ Google Scholar

18 ἀκόλουθα] ἑξς Ο Google Scholar

SEVERIAN OF GABALA Google Scholar

9 ἱκανε: a rare form. Lampe cites only one occurrence of the verb ἱκανέω, in Theodorus Studita (ob. 826). Uthemann (30) reads ἀρκε.Google Scholar

10 Βλέπϵ is another characteristic of SG: cf. 14 and 37 (βλέπετε); σημαίνϵι is also characteristic of SG.Google Scholar

11 My emendation is ϵπϵν<ἂν>, Uthemann's (35) is <οὐκ> ϵπϵν. ϵπϵν.' href=https://scholar.google.com/scholar?q=My+emendation+is+ϵπϵν<ἂν>,+Uthemann's+(35)+is+<οὐκ>+ϵπϵν.>Google Scholar

14 ἒχϵ τατα ἐν τ διανοἰᾳ is another characteristic expression of SG.Google Scholar

15 –18 The homilist addresses the devil directly, as also in 55 and 82. This adds to the dramatic quality of the homily. Cf. J. Kecskeméti's article cited in the Introduction, n. 11.Google Scholar

τὰ ἑξς is characteristic of SG, as is ἡ ἀκολουθία and in 18 τὰ ἀκόλουθα.Google Scholar

20 Μt 4:7; Dt 6:16 Google Scholar

24 Μt 4:6 Google Scholar

25 Μt 4:6; Ρs 90 (91): 11 Google Scholar

26 Μt 4:7; Dt 6:16 Google Scholar

21 <ἑ>αυτ] conieci αὐτ ΗΟQ; με] om. ΒΗJSV; ἐπαγαγεν] ΗC ἐπαναγαγεν ΑΒΕJκΡS εἰσαγαγεν Ο αυτ]+conieci+αὐτ+ΗΟQ;+με]+om.+ΒΗJSV;+ἐπαγαγεν]+ΗC+ἐπαναγαγεν+ΑΒΕJκΡS+εἰσαγαγεν+Ο>Google Scholar

24 ἀδικσαι] ἀδɩκσε ΕΡV ἀδικεσαι Ακ Google Scholar

27 οὐ βάλλω … θεόν Η (βάλω Η) Ο οm. Ο; ἢ μή] ἡμν ΗJO εἰ μὶν Β Google Scholar

29 οὐδέποτε] οὐδέπω Η Google Scholar

21 Five codices, including H, omit μϵ, and five, including O, read μϵ, which latter reading clarifies the homilist's point. The five scribes who omitted μϵ were evidently “adjusting” the homilist's text to fit their biblical text. Uthemann (65) omits μϵ.Google Scholar

The reading ἐπαγαγϵν has been preferred here because of manuscript authority, but the reading ἐπαναγαγϵν is characteristic of SG.Google Scholar

22 What is the homilist's understanding of δύναμις? Here it is contrasted with ἀξία, as is οἰκονομία in 6. Are we to understand that the power (δύναμις) to carry out the plan of salvation (οικονομία) belongs to Christ's humanity rather than to the ἀξία of his divinity? This would be in sharp contrast to Nestorius (Loofs 196.15–17), for whom “The two natures have one Lordship (αὐθεντία) and one power (δύναμις) or might (δυναστϵία) and one prosopon in the one dignity (ἀξία) and in the same honor (τιμή).” Grillmeier, , Christ in Christian Tradition (n. 4 above), 462. The difference here between our homilist and Nestorius points to the advantage of the latter's πρόσωπον τς συναφϵίας and to our homilist's less developed christology.Google Scholar

24 After ἀδικσαι there is another lacuna.Google Scholar

26 ἀντὶ το is also characteristic of SG.Google Scholar

28 ὄψις = πρόσωπον, illustrating again the latter's sense of “concrete manifestation.” Google Scholar

33 Dn 3:5 Google Scholar

34 Dn 3:15 Google Scholar

35 Dn 3:18,17 Google Scholar

39 Dn 3:17–18 Google Scholar

41 Mt 4:7; Dt 6:16 Google Scholar

31 ἒμβαλε] HO ἐμβάλετε Q; γὰρ] om. AJO Google Scholar

32 παρέδωκεν] AEO παραδέδωκεν rell.Google Scholar

33 ἢν ἃν] Η ἂν BEJKPS oav AOV; ὣραν] ὣρᾳ S; μουσικο] μουσικν AV Google Scholar

34 ὁ] om. ABHJV Google Scholar

35 post εἰκόνι add. τ χρυσ BJS; δύναται] BSJ δυνήσεται rell.Google Scholar

36 ἀλλ’] JO om. rell.; ὅς²] EHJOP ὡς rell.Google Scholar

37 post μὲν] add. φησὶν ABEJKPS; post ἐξελέσθαι] add. φησὶv Η; τοτο] τούτου BJKS Google Scholar

38 γὰρ] om. Q; τ γνώμῃ (τὴν γνώμην Η) … νομοθετομεν (νομοθετὣ δὲ Η)] HO om. Q; Οδα] Οἲδαμεν BJS; post δύναται] add. οὐ νομοθετ τ δυνάμει Β; βιάζω δὲ] ΗΟ βιάζομεν JS βιάζομαι rell.; γνώμῃ²] δυνάμει Ο Google Scholar

39 post στιν] add. ὁ EOPV δὲ JS ὡς Α; ἔστω σοι] transp. BEHKPS Google Scholar

38 Uthemann (108) omits οὐ νομοθϵτομϵν τ δυνάμϵι.Google Scholar

42 Mt 4:7; Dt 6:16 Google Scholar

45 Mt 4:8; Lc 4:5 Google Scholar

51 2 Cor 11:14 Google Scholar

52 Mt 4:9 Google Scholar

53 Mt 4:9 Google Scholar

54 Mt 4:9 Google Scholar

55 Mt 4:9 Google Scholar

42 πειράζω] πειράζων Η Google Scholar

44 μάλλον … ἀπλθεν] om. S; δὲ] om. Η; ἴδιον] ABEJV ἣδιον KPS ἣδη τòν HO; ἐπαγωνίζεσθαι] ΑΒΕΗκΡ ἐναγ- OV ἀγ- JS Google Scholar

47 γωνίᾳ] HO γνώμῃ Q; ἰδεν ὁ τὰ πάντα] om. JS Google Scholar

49 ἀνέλθοι] HO ἀνέλθῃ Q; πόλεις] βασιλείας JS; κτήματα] κτίσματα EJKS; στρεφόμενα] τρεφόμενα ABEHV Google Scholar

50 καὶ τηλικαύτην] om. BJS Google Scholar

51 μετασχηματίζεσθαι· εἰ γὰρ] om. ABV εἰ γὰρ μετασχηματίζεται] om. EJKS; γάρ μετασχηματίζεται εἰς] om Ρ Google Scholar

52 μοι] με EHKPV Οὓτω … μοι (53)] om. S; ὅτι] om. JO; post πρòς] add. τὴν AV Google Scholar

53 μοι] με EHPV Google Scholar

54 Eἰ … μοι] om. Η Google Scholar

55 οὐκ] om. BJS; μοι] με EHKPV Google Scholar

45 ἐν στιγμ χρόνου is taken from Lk 4.5 and incorporated into Mt 4:8.Google Scholar

49 Uthemann (134–35) reads κτήνη … τρϵφόμϵνα for κτήματα στρϵφόμϵνα.Google Scholar

56 Μt 4:10 Google Scholar

57 Μt 4:10 Google Scholar

60 Cf. Jn 18:4–6 Google Scholar

63 Lc 4:13 Google Scholar

67 Cf. Lc 4:13 Google Scholar

71 1 Cor 9:26–27 Google Scholar

57 καὶ … σαταν] οm. EJS Google Scholar

61 ἑξώθησεν] ΗΟ ἑξωθήσατο Q Google Scholar

64 ἀνακύπται] ΗΟ ἀνακάμπτει Q Google Scholar

65 προσβαλλούσης] προβαλλ- ΒΕΟ; συμπλακέντος] κ -κέντων Ε -κέντες rell.; πάθη] τὰ πάθη JS τ πάθει Ο παθεν Β Google Scholar

68 παλαίωμεν] -ομεν Ακ -ομεν V Google Scholar

69 ἐν τέλεɩ] ΗΟ ἐν τ τέλεɩ κ ἐντελεται rell.Google Scholar

70 ἠγωνία τò μέλλον] ΗκΟΡ ἠγωνιτο μλλον rell.Google Scholar

71 οὐχ ὡς¹] ὡς οὐκ ΒΕJS οὐχ ὡς²] ὠς οὐκ ΒJOS Google Scholar

63 The homilist follows the order of temptations and the wording of Matthew's gospel, but here, as in 45, he draws from Luke (4:13).Google Scholar

72 2 Tim 4:7 Google Scholar

74 Sir 11:28 Google Scholar

76 Lc 13:32 Google Scholar

78 Lc 4:13; Mt 4:11; cf. Mc 1:13 Google Scholar

81 Cf. Ps 90 (91): 11 Google Scholar

83 Mt 4:11 Google Scholar

84 Cf. Ps 90 (91):13 Google Scholar

87 Cf. Ex 34:28 Google Scholar

88 Cf. 1 (3) Reg. 19:8 Google Scholar

72 καλòν] post ἀγνα transp. Ο; τòν δρόμον τετέλεκα] post τὴν πίστιν τετήρηκα transp. ABEKPV Google Scholar

73 τν ἀγώνων ἡ τελείωσις] om. HJS Google Scholar

75 ante συμπαρν] des. mut. Ρ Google Scholar

77 θάνατον] ναòν Ο Google Scholar

87 Μωϋσς] Μωσς Ο et passim; ὁ Χριστòς δὲ] δὲ ante Χριστòς transp. Ο ὅ ὀ Χριστòς BJS Google Scholar

88 ‘O … οὐ] οὐ … ὁ BJS; ἐχώρισεν] ἐδίωξεν J ἐχώρησεν rell.Google Scholar

73 ἀδϵλφoί is characteristic of SG, as ἀγαπητoί is of Chrysostom.Google Scholar

84 τ σχµατ = τ πρoσώπῳ: cf. 28 and 3. 90–94 Cf. Mt 17:1–5; Mc 9:2–7; Lc 9:28–35Google Scholar

91 Cf. Ex 24:15–18 Google Scholar

93 Dt 18:15 Google Scholar

94 Dt 18:15; Mt 17:5; Mc 9:7; Lc 9:35; cf. Mt 5:17 Google Scholar

89 ᾑτιτο] ἡτίσατο HV <οὐχ> ἡττήσατο coni. Uthemann; καὶ] om. H +ἡττήσατο+coni.+Uthemann;+καὶ]+om.+H>Google Scholar

92 ἐνάξω] Ο ἐν ἀξίᾳ BJS ἐν ἀξίῳ rell.; ὁτι ἣν] ἢν O ὅτɩ ἂv J τί ἄv rell.; ἐκύρωσεν] OJ ἐχείρωσεν EH ἐχώρισεν ABV ἐχειροτώσισεν K om. S; αὐτο ἀκούετε] transp. AEHKV Google Scholar

94 Μωϋσς … ἀκούετε¹] om. Η; πληρν] BJ πληρο rell.Google Scholar

95 βασιλέα] ΗΟ βασιλεία Q Google Scholar

96 ἀντιμεταστρέφει] -στρέφουσιν Ο Google Scholar

97 λάμπει] λαμβάνει Ο Google Scholar

98 post θεότητος add. καὶ ἀργε τὰ τς ἀνθρωπότητος J; γένηται] γένοιτο AEJK γεγένητε Η om. V; ante Χριστ add. κω ἡμν ϊϋ Ο; post δόξα add. κράτος τιμὴ καὶ προσκύνησις Ο add. κράτος καὶ τιμὴ Η add. καὶ τò κράτος BJS τν αιώνων om. Εκ Google Scholar

89 ‘Επϵιδὴ 87 through δὲ 89 is bracketed by Uthemann (210–15) as a copyist's bridge passage. ᾐτιτο = “was responsible for,” the reading of most mss., does not have this meaning in LSJ, and the verb αἰτιάομαι is not included in Lampe. However, the latter translates αἰτιατέον in Synesius as “one must regard as responsible” and αἰτιατέος (not found in LSJ) as “to be held responsible.” Uthemann's emendation (215) <οὐχ> ἡττήσατο, based on the reading ἡτίσατο of HV, deserves consideration. ἡττήσατο, based on the reading ἡτίσατο of HV, deserves consideration.' href=https://scholar.google.com/scholar?q=‘Επϵιδὴ+87+through+δὲ+89+is+bracketed+by+Uthemann+(210–15)+as+a+copyist's+bridge+passage.+ᾐτιτο+=+“was+responsible+for,”+the+reading+of+most+mss.,+does+not+have+this+meaning+in+LSJ,+and+the+verb+αἰτιάομαι+is+not+included+in+Lampe.+However,+the+latter+translates+αἰτιατέον+in+Synesius+as+“one+must+regard+as+responsible”+and+αἰτιατέος+(not+found+in+LSJ)+as+“to+be+held+responsible.”+Uthemann's+emendation+(215)+<οὐχ>+ἡττήσατο,+based+on+the+reading+ἡτίσατο+of+HV,+deserves+consideration.>Google Scholar

93 προαναφωνέω is found twice in In centurionem (ed. Aubineau, 11, 4 and 12, 8).Google Scholar

94 Μωϋσής … ἀκούϵτϵ² is omitted by Uthemann (225).Google Scholar

95 There is another lacuna after λαμβάνοντϵς. Uthemann reads λαμβάνονται without lacuna.Google Scholar

96 ἀντιμϵταστρέφϵι is found neither in LSJ nor in Lampe.Google Scholar

98 After θϵότητος Uthemann (235–36) adopts J’s καὶ ἀργϵ τὰ τς ἀνθρωπότητος.Google Scholar