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A Greek Homily on the Temptation (CPG 4906) by Severian of Gabala: Introduction, Critical Edition and Translation
Published online by Cambridge University Press: 29 July 2016
Extract
The Greek church of southern Italy and Sicily commemorated the temptation of Jesus on the first Sunday of Lent. Homiliaries for the liturgical year presented one or both of two homilies attributed to John Chrysostom, ‘΄ Hλι ος μὲ ν(PG 61, 683–88) and ‘Eξλθεν ò κύριος (CPG 4906). The former is now known to be a composite homily drawn from three homilies of Nestorius edited by Nau. The latter, as will be maintained later, is by Severian of Gabala.
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References
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['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