65 Philip. i. 16-18.
66 <\i>\mh\ poiou=ntej de\<\|i>\. Referring to <\i>\e0poi/hsan<\|i>\, just used. But the Greeks (as Aristophanes) sometimes use <\i>\poiw= <\|i>\in these cases, whatever word precedes; as in English. They generally repeat the same word, e. g., <\i>\<\dq_manqa/neij\ Ou0 manqa0nw,<\|dq_<\|i>\ Aristoph. Here, then, taken in, either way, it comes to the same.<\i>\Mh9<\|i>\ , because hypothetical, "if they did not make."
67 <\i>\Pro/fasin<\|i>\. But it was not their pretext, but their real motive: v 17. Any one conversant with Greek authors cannot fail to notice that, with some mental process of their own, they at times use expressions naturally suggesting the very contrary to to what they must mean.
68 <\i>\Eu0la/beian<\|i>\, Lit. carefulness in handling anything holy-reverence.
69 <\i>\Au0to0<\|i>\, i. e., the change <\i>\e!gklhma<\|i>\, involved in <\i>\e0gkale=i<\|i>\.
70 Philip. i. 17.
71 Philip. v. 18.
72 <\i>\ 0Ekei=noi<\|i>\, Lat isti, "the men".3.
73 <\i>\Kakourgi/a, <\dq_para\ ta/utaj ga\r kakourge=i<\|dq_<\|i>\, of the sophist Arist. Rhet. iii. 2, 7.4.
74 <\i>\kh/pugma<\|i>\. In its proper sense. the thing preached, the Gospel. But it more commonly is =<\i>\khrucij<\|i>\, which word is scarcely used at all.
75 1 Cor. iii. 19. <\i>\Drasso/menoj<\|i>\, lit. clutches. Hence <\i>\draxmh<\|i>\\, a handful of copper, <\i>\sofou/j<\|i>\, falsely wise. "Sofi/a\ a0reth\ texnh=j." Arist. Eth. Nich. 1. vi. comp. Luke xvi. 8, of the dishonest steward.
76 Philip. i. 24.25.
78 <\i>\Ektenw=j<\|i>\. Like a racer. with every muscle "stretched out." Antilochos exclaims to his horses in the chariot race, <\i>\Eimbhton, ka\i sfw=i0 titaineton<\|i>\. Il. xxiii. 403. comp. Philip. iii. 13 ; <\i>\ toi=j e!mprosqen e0pekteno/menoj diw/kw<\|i>\; the same metaphor.
79 <\i>\Para#meinon<\|i>\. wait, as it were, at the door; <\i>\para0<\|i>\, until answered. Matt. vii. 7, <\i>\tw= korouonti<\|i>\ (to him who continues kuocking) <\i>\a0noigh/setai<\|i>\.
80 Apostreqo/menoj. The Pagans adopted the expression literally, Diva solo fixos oculos aversa tenebat, Virg. Aen. i. 482.
81 Here we have <\i>\poio=usi<\|i>\, as in English, after<\i>\ kate/xein<\|i>\. See previous note. It might be <\i>\kate/xousi<\|i>\, repeated.
82 <\i>\Peridomh=j<\|i>\, running about for votes and favour. Lat. <\i>\ambitio<\|i>\. "Non ego * Grammaticas ambire tribus et pulpita. dignor." "Hor. Epist. I. 19, 40.
83 To understand this description we have to bear in mind that, at Rome at least, legal advocates could claim no fees. They were forbidden, at least before the Imperial age, by the Cincian law. Turpe reos empt_ miseros defendere lingu_. Ov. A mor. i. 10, 30. Hence, the obtaining the secvices of an eminent lawyer required interest and entreaty. So the Sicilians begged Cicero to undertake the prosecution of Verres. Cic. in Verr. Div. c. 12.
84 <\i>\Ekpemyai<\|i>\, i. e. from the hall, as it were, of audience.
85 <\i>\Ektene/iaj<\|i>\, as above.
86 <\i>\Kunari/oij<\|i>\. In Greek as in Latin and German, the diminutive sometimes expresses contempt.
87 Matt. xv. 22, 26, 28.
88 Matt. v.23.
89 Matt. v.24.
90 Matt. v. 27. That is, the bread thrown to them, when it had been used to cleanse the fingers. Gr. <\i>\a0pomagdali/a<\|i>\,ab <\i>\ a0poua/ssomai<\|i>\. Comp. the very apposite passage, in which Agaracritus, a low person, says that this had been his own fare; <\i>\h! ma/thn ga/n @\Apomagdali/aj sit/oumenoj toso=utoj e0ktrafe/ihn<\|i>\. Cleon rejoins, <\i>\ 0Apomagdali/oij w9sper ku/wn, w\ pampo/nhre\ pw=j ou=n kunoj bora0n sitom/menoj ma/xei su\,<\|i>\ Aristoph Equ.412 .<\i>\Kuna!ria<\|i>\.So "canicula",of the dog star, invisum sidus.
92 <\i>\Diakrou/shtai<\|i>\, as with rude violence. Lit. knock to a distance from himself, as with a hard blow.
93 <\i>\Esiga<\|i>\. Not literally, for Christ had answered, "It is not meet to take the children's bread." But that was silence, as far as returning any favorable answer went.
94 <\i>\Th\n a0nde/ian th=j gunaiko\j<\|i>\. Lit the woman's manliness ; a courage above her sex. The antithesis is doubtless intentional. <\dq_Ena/ntia para/llhla ma=llon gnw/rima<\|dq_, Lat. virtus. Gibbon, using this is the general sense, has the expression. "manly virtue," in reference to <\i>\a0reth=j /Adr/na<\|i>\ Hom. Odys. xvii. 322.
95 Fhsi;n with no nominative Certainly not Christ-the disciples said it. We might expect <\i>\fa/sin<\|i>\; but this I believe Chrysostom never uses in these cases. "It says i. e. the history, or he", the Evangelist. Sometimes <\i>\tij <\|i>\ is understood.
96 <\i>\Apokrouso/meqa<\|i>\. Rebut the charges brought against us.<\i>\<\dq_Kaka<\|dq_<\|i>\, comp. the double sense of the Lat. crimen.
97 <\i>\Parrhsi/an<\|i>\. Here, liberty to address the Court. So King Agrippa says, "Paul, thou art permitted to speak for thyself" Acts xxvi. 1. Chrysostom throughout maintains the metaphor of the judicial process- <\i>\a0prosta/teutoj, k.t.l<\|i>\
98 <\i>\Qugatrion<\|i>\. Here a diminutive of endearment filola. <\i>\ \W Swkratidion filtaton<\|i>\, Arist. Nub. 736. As the Greeks said, <\i>\u9pokoristidw=j<\|i>\.
99 <\i>\Kairon, <\dq_me/roj xronou<\|dq_<\|i>\, Aristotle, A critical moment.
100 <\i>\Eu0koli/j<\|i>\. Effect for cause ; contentedness for that which creates it; ease. Comp. "O Melib'e, Deus nobis haec otia fecit", Virg. Ecl. i. 6.
101 <\i>\Eke=i<\|i>\. The Greek euphemism for the other world. Aristophanes speaks of the kindliness and contentedness of Sophocles in both states of being,<\i>\ 9O d0 e0ukoloj me/n e0nqa/d e!ukaloj d0 e0kei. <\|i>\ Ran', 82. See last note.
1 1 Tim. . 3, 15.
2 1 Cor. xv. 8,9.
3 Luke v.8.
4 Matt. x. 3.
5 Ps. xxxvii. 5.
6 Isa. vi. 5.