[170] χαρακτηρίζει. “Stamps” would be more correct, but singularly incongruous with water.
[171] John iv. 10. No substantial difference from A. V.
[172] οὐσίαι, but not in the theological sense.
[173] This simile, repeated often later, has been the chief support of Salmon and Stähelin’s forgery theory. Yet Clement of Alexandria (Book VII, c. 2, Stromateis) also uses it, and the turning of swords into ploughshares and spears into pruning-hooks appears in Micah iv. 3, as well as in Isaiah ii. 4, without arguing a common origin.
[174] John 1. 9.
[175] Isa. xl. 15.
[176] Play upon χριόμενοι, “anointed,” and χριστιανοί.
[177] 1 Sam. x. 1; xvi. 13, 14.
[178] The hymn which follows is so corrupt that Schneidewin declared it beyond hope of restoration. Miller shows that the original metre was anapæstic, the number of feet diminishing regularly from 6 to 4. He likens this to that of the hymns of Synesius and the Tragopodagra of Lucian.
[179] Reading φάος for χάος.