χρώτων, literally “tinctures.” The Ben. Ed. writes: “For φώτων we have written χρώτων with Codd. Coisl. Ottob. Roe, Casaub., &c…But we must write χρώτων from χρῶτα, not χρῶτων from χρῶτες. Authors use the word χρῶτα to signify the effluence of an odour. So Gregory of Nyssa takes it in his 3rd Homily on the Song of Songs, p. 512; and S. Maximus in Question 37 on Scripture: ‘χρῶτα we say is the godliness (εὐσέβειαν) whereby S. Paul was to the one a savour of life unto life.’…In the Procatechesis, § 15, Cyril calls the waters of Baptism ὑδάτων χριστοφόρων ἐχόντων εὐωδίαν. If however any one prefers the reading φώτων, he may defend himself by the authority of Epiphanius, who in the Exposition of the Faith, c. 15, says that Christ descending into the water gave rather than received,.…illuminating them, and empowering them for a type of what was to be accomplished in Him.” According to the Ebionite Gospel of St. Matthew in Epiphanius (Hær. xxx. Ebionitæ. c. 13), when Jesus came up out of the water a great light shone around the place: a tradition to which the Benedictine Editor thinks the reading φώτων may refer. Justin M. (Dialog. c. lxxxviii.): “When Jesus had stepped into the water, a fire was kindled in the Jordan.” Otto quotes the legend, as found in Orac. Sibyll. vii. 81–83:— ῞Ος σε Λόγον γέννησε Πατήρ Πνεῦμ᾽ ὄρνιν ἄφηκεν, ᾽Οξὺν ἀπαγγελτῆρα λόγων, Λόγον ὕδασιν ἁγνοῖς ῾Ραίνων, σὸν Βάπτισμα δι᾽ οὗ πυρὸς ἐξεφαάνθης .