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gan with Θεοῦ δέοϲ in verse 13. The term θεοδέγµων is not used by Homer or elsewhere by Dioscorus, but is often used by Nonnus. The adjective here is emphatic, coming right after the main caesura (masculine). The word θεοδέγµων is synonymous with θεηδόχος (cf. Anthologia Graeca 7.363) and θεοδόχος (cf. Nonnus, Dionysiaca 13.96). θεοδόχος is used in Christian literature to refer to Christ’s humanity, and thereby to the human nature of all believers who are receptive of divinity: ὁ θεοδόχος ἄνθρωπος (Gregorius Nyssenus, Oratio catechetica magna, section 32, line 28; cf. In Canticum canticorum, vol. 6, page 391, lines 2-3). Compare another instance of θεοδόχος in Gregory of Nyssa: ὡς γὰρ οὐκ ἔγνω ἡ παρθένος ὅπως ἐν τῷ σώµατι αὐτῆς τὸ θεοδόχον συνέστη σῶµα (In Canticum canticorum, vol. 6, page 388, lines 21-22). Therefore θεοδέγµων is the perfect word choice to describe the faithful person ([πίϲτ]ιν, the abstract for the concrete), whom Christ raises to share in his divinity. And in a similar way θεοδέγµων was used by Dioscorus’s contemporary, Paul the Silentiary, in his description of an image of St. Paul, who was “full of every God-receiving wisdom”: Παῦλος, ὅλης σοφίης θεοδέγµονος ἔµπλεος ἀνήρ (Descriptio Sanctae Sophiae 787).
κυδιανείρην : The adjective κυδιάνειρα means literally “man-ennobling” or “bringing men glory”. It was used by Homer to modify µάχη: σπεύδοντα µάχην ἐς κυδιάνειραν “hurrying to man-ennobling battle” (Il. 4.225; cf. 6.124; etc.); and once for ἀγορά: εἰς ἀγορὴν πωλέσκετο κυδιάνειραν “to the man-ennobling assembly” (Il. 1.490). In the Orphic Hymns, it was used as an epithet for Φύσις (Orphici hymni 10.5). Thus it appears that Dioscorus is Clement A. Kuehn