[138]The apparent sense. [139]Literally “be the last”. [140]Literally “things thou thinkest not”. [141]Literally “breaks forth”; the Latin (31. 3) has “blooms”. [142]Interpreting the Sahidic (“that thou mayest know how”) by the Testament (“that is like to”). [143]Interpreting the ambiguous Latin with the Sahidic. [144]Latin B, which is followed by the Oriental versions, is translated above. Latin A (compare p. 60) reads: “But seek always modestly to sign thy forehead; for this sign of his Passion is manifested against the devil if it be made from faith; not as pleasing men, but knowingly offering it as a breastplate. For the adversary, seeing the power of the spirit coming from the heart in the publicly formed image of baptism, is put to flight, thou not yielding, but breathing at him. And this was that [sign formed] when Moses, as a type, put the blood of the lamb slain at the Passover on the lintel and anointed the two side-posts, signifying the faith which now we have in the perfect Lamb”. [145]Latin B and the Oriental versions have “the Word”. But “baptism” is needed for the sense. [146]In chapter 38 the two Latin texts are in virtual agreement. [147]A gesture of respect. [148]Literally “the sealing”. Perhaps all food sent to the sick is meant; but the passage is far from clear. [149]Literally “count”. [150]The apparent sense. [151]The Ethiopic manuscripts vary in the form of the doxology. [152]In Ethiopic use the Hallelujah Psalms are 104-106, 134-135, 145-150. [153]Compare 26. 5-6. [154]The restoration of sections 30-31 is conjectural. [155]In this last sentence the (unintelligible) Latin has been corrected by the Sahidic. [156]P. 35. [157]Although not in discarding chapters 33-34 also. [158]Pp. 77-83. [159]See below. [160]Acts 20. 28, etc. [161]Romans 12. 1, 1 Peter 2. 5. [162]Hebrews 13. 15, Revelation 8. 3. [163]Philippians 4. 18, Hebrews 13. 16. [164]1 Corinthians 11. 21. [165]Compare p. 68. [166]Many editions and translations; the best in English is A. L. Williams’ edition in the S.P.C.K. series of _Translations of Ancient Documents_, London, 1921. [167]Genesis 1. 31. [168]1 Timothy 4. 4-5. [169]Ignatius, _Smyrnaeans_ 7. 1, etc., and Didache 9. 1, 5, are the earliest instances. [170]It should be needless to remark that this recital of the institution is merely part of the historical narrative, and is wholly devoid of other implications. It was in no way thought necessary for the rite; compare the Didache and for later liturgies see, e.g., Cooper and Maclean, pp. 170-172. [171]1 Corinthians 10. 3, John 6. 63. [172]IV, 18, 4-5; I, 13, 2. Incidentally, Irenaeus teaches an invocation of the Logos, not the Spirit. [173]1 Clement 44. 4, Didache 15. 1. [174]Possibly a copyist’s error, misreading “facietis”. The Greek was of course ποιεῖτε.