8. Viz. Theodotus.
9. No new paragraph is marked here in the Syriac text.
10. Viz. Theodotus.
11. Sc. the bishops.
12. Nau makes certain additions to the text and renders: 'that which thou didst admit when thou wast interrogated thou oughtest [to establish and that which thou didst not admit thou oughtest] to bring to an end.' No new paragraph is marked here in the Syriac text.
13. The Syriac scribe adds in a note: 'Here some leaves have fallen out.'Between the quotation from the Creed and that from Nestorius' letter, Nau inserts the title Réponse et comparaison des lettres taken from the Syriac translator's summary. Certainly Nestorius here passes from the historical section to a resumption of the doctrinal discussion based on a comparison of his own and Cyril's letters.
14. For the reading of the Creed and Nestorius' Letter at the Council, see Labbe (Mansi), iv. 1137 and 1169; the text of the letter is in Labbe (Mansi), iv. 892 sq.; Loofs, Nestoriana, p. 173. The passage quoted is in Labbe (Mansi) iv. 893 B, C.
15. Viz. Cyril. Nestorius' point is that the Fathers at Nicaea begin by using the words 'Lord' and 'Son', which are applicable to both natures, while Cyril substitutes 'God the Word', which is not. Cp. Labbe (Mansi), iv. 888 d, 893 b.
16. From Cyril's Second Letter to Nestorius, Labbe (Mansi), iv. 889 a, c, e.
17. Viz. the hypostasis and the ousia.
18. Viz. Cyril.
19. Viz. St. Paul; cp. Gal. iv. 4.
20. I . e . (presumably) would have objected to the use of 'God' and 'Christ' as interchangeable terms.
21. Altering the punctuation of the Syriac text which puts this stop after 'union'.
22. From Cyril's Second Letter, Labbe (Mansi), iv. 892 b
23. In the Syriac text this sentence is given as a question with a mark of interrogation.
24. From Cyril's Second Letter, Labbe (Mansi), iv. 889 d: Nestorius' argument is obscure in detail, but its main tenor is clear. Assuming that Cyril does not hold an Apollinarian view of Christ's body, he argues that to speak of the Son sitting with his body with the father is open to the accusation of teaching 'two sons' just as much as anything that he himself has said. Hence Cyril is convicted of inconsistency and can himself be quoted as authority for doctrines that he denounces in Nestorius.
25. There is no new paragraph marked here in the Syriac text.
26. Syr. 'thou hast said'.
27. Nau inserts here a negative which is not found in the Syriac text.
28. Syr. 'a prosôpon as a hypostasis', apparently mistranslating the double accusative in the Greek original. See pp. xiv-xv.
29. There is apparently a lacuna in the Syriac text here.
30. Viz. the Soul.
31. Viz. their composition.
32. Viz. (presumably) the human element in Christ, Jesus qua man.