95 The word here, xa/risma, is used in the New Testament only of gifts and graces bestowed by God, and specially of the miraculous gifts imparted to the early Christians by the Holy Ghost. The word in Matt. ii. 11 is dw=ra.
96 Matt. ii. 14-16. [The writer seems to identify Herod the Great and Herod Antipas.-R.]
97 Luke xxiii. 6-11. [The only passage directly interpolated into Luke's narrative is "as being derived of the race of the Jews." A curious blunder of the compiler!-R.]
99 John xix. 2, 3; Matt. xxvii. 29.
101 Qeoto/koj- a word used several times by Athanasius (died 373), e.g., in Orat. iii. Contra Arianos, c. 14 and 29. The refusal of Nestorius to give this epithet to Mary was the commencement, in 428, of the long struggle between the rival sees of Constantinople and Alexandria. See Haag, Histoire des Dogmes Chretiens, i. 190. The paragraphs about the Qeoto/koj in this chapter are interpolations.
104 A mistaken reference to John xix. 13.
106 Luke xxiii. 34; cf. Acts vii. 60.
107 John xix. 28; Matt. xxvii. 48.
109 Luke xxiii. 39-43. MS. C. here inserts the early history of the robber Dysmas. [See note 3, p. 426.-R.]
113 [Or simply, "the Preparation;" comp. Matt. xxvii. 62, and elsewhere, in the Rev. Vers.-R.]
117 It is to be observed that John's Gospel is much more frequently quoted in this book than any of the others.
124 e0si/kwsan, which should be e0sh/kwsan, is a modern Greek word, the aorist of shko/nw.
125 Ps. cxviii. 26; Matt. xxi. 9.
126 Or, literally, men of good family.
127 Deut. xix. 15; Matt. xviii. 16.
128 This last clause would be better as a question: And how is it the truth that he has risen?