The Root means 'to cease'; thence 'to have leisure for a thing': it has nothing to do with 'Fist.' [Rev. G.H. Gwilliam.]

[362] Harkl. Marg. _in loc._, and Adler, p. 115.

[363] Viz. a b c e ff^{2} l q.

[364] [Greek: 'Opheilei psyche, en to logo tou Kyriou katakolouthousa, ton stauron autou kath' hemeran airein, hos gegraptai; tout' estin, hetoimos echousa hypomenein dia Christon pasan thlipsin kai peirasmon, k.t.l.] (ii. 326 e). In the same spirit, further on, he exhorts to constancy and patience,--[Greek: ton epi tou Kyriou thanaton en epithymiai pantote pro ophthalmon echontes, kai (kathos eiretai hypo tou Kyriou) kath' hemeran ton stauron airontes, ho esti thanatos] (ii. 332 e). It is fair to a.s.sume that Ephraem's reference is to St. Luke ix. 23, seeing that he wrote not in Greek but in Syriac, and that in the Pes.h.i.tto the clause is found only in that place.

[365] [Greek: Akoue Louka legontos],--i. 281 f. Also, int. iii. 543.

[366] Pp. 221 (text), 222, 227.

[367] ii. 751 e, 774 e (in Es.)--the proof that these quotations are from St. Luke; that Cyril exhibits [Greek: arnesastho] instead of [Greek: aparn]. (see Tischendorf's note on St. Luke ix. 23). The quotation in i. 40 (Glaph.) _may_ be from St. Matt. xvi. 24.

[368] Migne, vol. lx.x.xvi. pp. 256 and 257.

[369] After quoting St. Mark viii. 34,--'aut juxta Lucam, _dicebat ad cunctos: Si quis vult post me venire, abneget semetipsum; et tollat crucem suam, et sequetur me_.'--i. 852 c.

This is found in his solution of _XI Quaestiones_, 'ad Algasiam,'--free translations probably from the Greek of some earlier Father. Six lines lower down (after quoting words found nowhere in the Gospels), Jerome proceeds:--'_Quotidie_ credens in Christum _tollit crucem suam_, et negat seipsum.'

[370] This spurious clause adorned the lost archetype of Evann. 13, 69, 124, 346 (Ferrar's four); and survives in certain other Evangelia which enjoy a similar repute,--as 1, 33, 72 (with a marginal note of distrust), 131.

[371] They are St. Matt. xvi. 24; St. Mark viii. 34.

[372] i. 597 c (Adorat.)--elsewhere (viz. i. 21 d; 528 c; 580 b; iv.

1058 a; v^(2). 83 c) Cyril quotes the place correctly. Note, that the quotation found in Mai, iii. 126, which Pusey edits (v. 418), in Ep. ad Hebr., is nothing else but an excerpt from the treatise de Adorat. i.

528 c.

[373] In his Commentary on St. Matt. xvi. 24:--[Greek: Dia pantos tou biou touto dei poiein. Dienekos gar, phesi, periphere ton thanaton touton, kai kath hemeran hetoimos eso pros sphagen] (vii. 557 b). Again, commenting on ch. xix. 21,--[Greek: Dei proegoumenos akolouthein to Christo toutesti, panta ta par autou keleuomena poiein, pros sphgas einai hetoimon, kai thanaton kathemerinin] (p. 629 e):--words which Chrysostom immediately follows up by quoting ch. xvi. 24 (630 a).

[374] i. 949 b,--'_Quotidie_ (inquit Apostolus) _morior propter vestram salutem_. Et Dominus, juxta antiqua exemplaria, _Nisi quis tulerit crucem suam quotidie, et sequntus fuerit me, non potest meus esse discipulus_'--Commenting on St. Matt. x. 38 (vol. vii. p. 65 b), Jerome remarks,--'in alio Evangelio scribitur,--_Qui non accipit crucem suam quotidie_': but the corresponding place to St. Matt. x. 38, in the sectional system of Eusebius (Greek and Syriac), is St. Luke xiv. 27.

[375] Viz. Evan. 473 (2^{pe}).

[376] ii. 66 c, d.

[377] See above, p. 175, note 2.

[378] Proleg. p. cxlvi.

[379] N.T. (1803), i. 368.

[380] Lewis here agrees with Pes.h.i.tto.

[381] iv. 745.

[382] In Ps. 501.

[383] 229 and 236.

[384] vii. 736: xi. 478.

[385] ii. 1209.

[386] 269.

[387] 577.

[388] i. 881.

[389] _Ap._ Chrys. vi. 460.

[390] _Ap_. Greg. Nyss. ii. 258.

[391] Galland. vi. 53.

[392] ii. 346.

[393] ii. 261, 324.

[394] _Ap._ Greg. Nyss. iii. 429.

[395] i. 132.

[396] The attentive student of the Gospels will recognize with interest how gracefully the third Evangelist St. Luke (ix. 5) has overcome this difficulty.

[397] Augustine, with his accustomed acuteness, points out that St.

Mark's narrative shews that after the words of 'Sleep on now and take your rest,' our Lord must have been silent for a brief s.p.a.ce in order to allow His disciples a slight prolongation of the refreshment which his words had already permitted them to enjoy. Presently, He is heard to say,--'It is enough'--(that is, 'Ye have now slept and rested enough'); and adds, 'The hour is come. Behold, the Son of Man is betrayed into the hands of sinners.' 'Sed quia commemorata non est ipsa interpositio silentii Domini, propterea coartat intellectum, ut in illis verbis alia p.r.o.nuntiatio requiratur.'--iii^{2}. 106 a, b. The pa.s.sage in question runs thus:--[Greek: Katheidete to loipon kai anapauesthe. apechei; elthen he hora; idou, k.t.l.]

[398] Those who saw this, explain the word amiss. Note the Scholion (Anon. Vat.) in Possinus, p. 321:--[Greek: apechei, toutesti, peplerotai, telos echei to kat' eme]. Last Twelve Verses, p. 226, note.

[399] I retract unreservedly what I offered on this subject in a former work (Last Twelve Verses, &c., pp. 225, 226). I was misled by one who seldom indeed misleads,--the learned editor of the Codex Bezae (_in loco_).

[400] So Pes.h.i.tto. Lewis, _venit hora, appropinquat finis_. Harkleian, _adest consummatio, venit hora._

[401] [Greek: apechei]. Vg. _sufficit_. + [Greek: to telos], 13, 69, 124, 2^{pe}, c^{scr}, 47, 54, 56, 61, 184, 346, 348, 439. d, q, _sufficit finis et hora_. f, _adest finis, venit hora_. c, ff^{2}, _adest enim consummatio, et_ (ff^{2} venit) _hora_. a, _consummatus est finis, advenit hora_. It is certain that one formidable source of danger to the sacred text has been its occasional obscurity. This has resulted,--(1) sometimes in the omission of words: [Greek: Deuteroproton]. (2) Sometimes in subst.i.tution, as [Greek: pygmei]. (3) Sometimes in the insertion of unauthorized matter: thus, [Greek: to telos], as above.

[402] iii. 105: iv. 913. So also iv. 614.

[403] vi. 283.

[404] i. 307.

[405] viii. 392.

[406] iv. 696.

[407] Cramer's Cat. _in loc._

[408] 1063.