[186] The alleged evidence of Origen (iv. 453) is _nil_; the sum of it being that he takes no notice whatever of the forty words between [Greek: opsesthe me] (in ver. 16), and [Greek: touto ti estin] (in ver. 18). [187] Nonnus,--[Greek: hixomai eis gennetera]. [188] viii. 465 a and c. [189] iv. 932 and 933 c. [190] = [Greek: ana-keimenos + epi-peson]. [Used not to suggest over-familiarity (?).] [191] Beginning with Anatolius Laodicenus, A.D. 270 (_ap._ Galland. iii. 548). Cf. Routh, Rell. i. 42. [192] [Greek: Ouk anakeitai monon, alla kai to stethei epipiptei] (Opp. viii. 423 a).--[Greek: Ti de kai epipiptei to stethei] (ibid. d). Note that the passage ascribed to 'Apolinarius' in Cord. Cat. p. 342 (which includes the second of these two references) is in reality part of Chrysostom's Commentary on St. John (ubi supra, c d). [193] Cord. Cat. p. 341. But it is only in the [Greek: keimenon] (or text) that the verb is found,--Opp. iv. 735. [194] [Greek: ho de thrasys oxei palmo | stethesin achrantoisi peson perilemenos aner]. [195] iv. 437 c: 440 d. [196] Ibid. p. 342. [197] Even Chrysostom, who certainly read the place as we do, is observed twice to glide into the more ordinary expression, viz. xiii. 423, line 13 from the bottom, and p. 424, line 18 from the top. [198] [Greek: ho epi to stethos autou anapeson] (iii. 1, Sec. 1). [199] [Greek: ho epi to stethos tou Kyriou anapeson] (_ap._ Euseb. iii. 31). [200] [Greek: Ti dei peri tou anapesontos epi to stethos legein tou 'Iesou] (ibid. vi. 25. Opp. iv. 95). [201] [Greek: ho epi to stethei tou phlogos anapeson] (Opp. ii. 49 a. Cf. 133 c). [202] (As quoted by Polycrates): Opp. i. 1062: ii. 8. [203] [Greek: tou eis to tes sophias stethos pistos epanapesontos] (_ap._ Chrys, xiii. 55). [204] [Greek: ho epi to stethos tou Iesou anapauetai] (Opp. i. 591). [205] (As quoted by Polycrates): Opp. i. 488. [206] Wright's Apocryphal Acts (fourth century), translated from the Syriac, p. 3. [207] (Fourth or fifth century) _ap._ Galland. vi. 132. [208] _Ap._ Chrys. viii. 296. [209] On a fresh Revision, &c., p. 73.--'[Greek: Anapiptein], (which occurs eleven times in the N.T.), when said of guests ([Greek: anakeimenoi]) at a repast, denotes nothing whatever but the preliminary act of each in taking his place at the table; being the Greek equivalent for our "_sitting down_" to dinner. So far only does it signify "change of posture." The notion of "falling _backward_" quite disappears in the notion of "reclining" or "lying down."'--In St. John xxi. 20, the language of the Evangelist is the very mirror of his thought; which evidently passed directly from the moment when he assumed his place at the table ([Greek: anepesen]), to that later moment when ([Greek: epi to stethos autou]) he interrogated his Divine Master concerning Judas. It is a _general_ description of an incident,--for the details of which we have to refer to the circumstantial and authoritative narrative which went before.