224. I Tim. iv. 2. This is the passage quoted in the objection, but v. 2 was then omitted, and only vv . 1 and 3 given. ( a0nasth&suntai is not S. Paul's word, but is incorrectly borrowed from the a0posth&sontai of the previous verse.) These are the men who should "forbid to marry" and therefore commend virginity.
225. Our apologist is on the wrong track, but it leads to many things of interest to us.
226. This sentence represents the previous paragraph, but best fits into the argument here.
227. This seems to refer to the fiery furnace of Nebuchadnezzar.
228. He is referring to the further words of I Tim. iv. 3, "abstaining from meats," as well as "forbidding to marry."
229. The followers of Manes are first found in Asia Minor, as here stated ; their system being founded on the theory of a god of good and a god of evil, which was to be found in the religion of Persia. For a further mention of Manes see Bk. IV. ch. xv.
230. The Encratites (as the name implies) were the Gnostics whose contempt for matter showed itself in their strict asceticism, while the name Apotactites suggests the licentious tendencies of the Antinomian Gnostics, who showed their contempt in the opposite way. The Eremites were ascetics of the deserts.
231. Dositheus cannot be the head of the Samaritan sect mentioned by Hegesippus (ap. Euseb., H.E. iv. 22) and represented in the Clementine writings as the disciple of John the Baptist. Macarius is alone in mentioning him (see also iv. 15, p. 128, 1. 24), which shows that this list is not a copy of that of Epiphanius, as Salmon suggested, D.C.B., art. "Macarius."
232. e0gkra&teia , the word from which Encratite is derived.
233. terpome/noij is the reading suggested by Blondel for MS. prome/noij or poqome/noij .
234. If su_n eu0marei/a| tou~ krei/ttonoj is to be so rendered.
235. Theosthenes seems to have been the friend to whom he dedicated the Apocriticus, as well as his supporter during the disputations. If the whole situation is a fictitious one, the name may have been suggested by that of Theophilus in S. Luke's dedication. Cf. Proem to Book III.
236. Possibly this is a reminiscence of the Homeric use of the words, as in the passage qa&rsei to&nde g' a1eqlon ( Od. 8. 197).
237. He leaves out the word "this," in which Macarius follows him.
238. He is quoting the verses which precede the words about the world passing away, but lie omits the word "wives" after "them that have," and is led thereby to make the strange suggestion that God is the subject, and what He has is the world.
239. dhmiourgo&j , a familiar name as the world-maker of the Gnostic systems.
240. It is impossible to reproduce his metaphor. Both words suggest that musical instruments are played so loudly as to make speaking impossible, viz. kataya&lletai and kataulou&menoj .
241. Details of the measurements of the city are given, which suggest that the writer was familiar with that part of the world.
242. The obvious reference seems to be to Zenobia, Queen of Palmyra, and her defeat by Aurelius. This would be a matter of recent history to the opponent of Macarius, if he dates from the beginning of the fourth century. Does it suggest that the answer was of the same date ?
243. This is a very natural touch, and it is more easy to connect it with an actual disputation than merely with the writing of a book.
244. He places too late the words "unto the coming of the Lord' and omits "and remain" after the second occurrence of "we which are alive." "Cloud" for "clouds" is another unimportant inaccuracy.
245. He does not intend to substitute an impersonal power for the Creator; indeed, further on he attributes creation to the Word of God.
246. See Introd., p. xvii.
247. The story is taken from the Apocryphal part of Daniel, viz. xiv. 34-36 (Bel and the Dragon). The LXX gives the name as Ambakou&m , in A.V. Habbacuc.
248. The abbreviated form of the quotation is tacitly accepted by Macarius in his answer.