1 [kai\ ga/r; but there is some variation in the readings.-R.]
2 Heb. xii. 18. [Here the Greek text agrees more closely with that of the received text in Hebrews than with that of the earliest Mss.-R.]
4 Heb xii 22, 23, 44. [The Citation is free ; but it is evidentthat Chrysostom accepts the view indicated its the R. V. margin: "the general assembly of angels."-R.]
5 [ta\ a0kroqi/nia, "the chief spoils." see Heb. vii. 4.-R.]
6 see 1 Pet. iii. 19, 20; iv. 6 ; St. Iren. iv. 45; iii. 23; iv. 39, 56, 66; v. 31 ; Orig. in Joan, t. ii. 30; contr. Cels. ii. 43; in Rom. lib. 5, l. t. iv. 551. B; Tert. de Anim. 7; St. Greg. Naz. Or. 42 p 693. Ed. Morell; and others cited by Cotelerius on St. Hermas. iii. 16.
7 Wisd. xviii. 15.
8 [Literally, "for."]
9 Isaiah liii. 8. [Here genea/n occurs ; not the term used by Matthew, but in the phrase "that other generation," he/nnhsin, occurs.-R .]
10 Baruch iii. 37.
11 Or Unapproachable a0pro/sitoj, according to some Mss. Savil.
12 [Chrysostom uses the imperative : "because of this very thing especially rnarvel", etc.-R.]
13 John. i. 13.
14 astraph/n. [Used of a flash of lightning, or dazzling brightness.-R.]
15 [kai\ ga/r.]
16 Gen. ii. 4.
17 John vii. 42.
18 Ezek. xxxiv. 23, 24; xxxvii. 24,25 ; Jer. xxx. 9 ; Hos. iii. 5.
19 2 Kings xix. 34.
20 1 Kings ii. 11, 12, 13.
22 Luke i. 27. [The words, "and lineage" occur in some Mss. of the New Testament. But the citation here is probably made with freedom.-R.]
23 Gen. xlix. 10, from LXX. Our translation preserving the Hebrew word renders it "until Shiloh come." [comp. the marginal renderings of the R. V. in loco.-R.]
24 [The labored argument here suggests that Chrysostom was not sure of his exegetical position. In Luke i. 27, the phrase "of the house of David" is most naturally joined with "Joseph," and so Chrysostom himself implies.-R.]
25 paraxara/ttein. [This word is the technical one for counterfeiting or forging.-R.]
26 See Hom. iii. sec. 1.
28 [filosofwte/ra is rendered, "more endued with practical wisdom."-R.]
29 Ps. cii. 3, LXX. [R. V., "My days consume away like smoke." The LXX. has the aorist, hence, "have failed" is the rendering here adopted. Some editions of Chrysostom read the imperfect here. The Oxford edition has a second note ,the meaning of which is not clear: "Rather have failed, LXX."-R.]
30 [eu0zw/nou>\=, "well-girded," then figuratively, "unencumbered."-R.]
33 [e0n me/sw| sterefome/noij.]
34 1 Cor. x. 11.
35 1 Co. xv. 33.]
36 Amos viii. 11.
37 [2 Cor. vii. 11 is here cited, but in abridged form. All the Mss. and editions of Chrysostom, except the Benedictine, give the briefer reading, but in Migne's edition, alla\ fo/bon, a0lla e0pipo/qhsin ( "yea, what fear, yea, what vehement desire" ) are supplied in brackets. In the New Testament passage there is no variation in text, so far as these phrases are concerned. Like most patristic authors, this great Homilist was quite free in his method of citing Scripture.-R.]
38 [Literally, "will condemn himself."-R.]
1 St. Ignatius ad Ephes. xix. init. kai\ e!laqen ton a!rxontai tou=ai0w=now toutou= h9 parqeni/a Mari/aj, kai\ o9 toketo/j auth=j, o9moi/wj kai\ o9 qa/natoj tou= Kuri/ou tri/a musth/ria kruagh=j a#tina e0n h9suxi/a| Qeou= e0pra/xqh. ""Now the virginity of Mary, and her delivery, was kept in secret from the prince of this world, as was also the Lord's; death three most notable mysteries, yet done in Secret of God." [See Ante-Nicene Fathers, Vol. I., p. 57 The Greek given in this note is from the "briefer" form of the Ignatian Epistles. But the "longer" form differs very little, and the Syriac version, brief as it is, contains this sentence.-R.] And Origen, 6th Homily on St. Luke, says, "It has been well written in one of the epistles of a certain martyr, I mean Ignatius, the next Bishop of Antioch after the blessed Peter, him who fought with wild beasts in the persecution at Rome, `Now the virginity of Mary was kept in secret from the prince of this world.0' It was concealed because of Joseph, because of her espousals, because she was supposed to have a husband. For, had she had no spouse or supposed husband, it could not have been concealed from the prince of this world. For presently the thought would have silently occurred to the evil one, `How is she with child, who knoweth not a man? This conception must be divine, it must be something higher than human nature.0' On the contrary, our Saviour had purposed that the devil should he ignorant of his Oconomy and Incarnation: for which cause He both in His birth concealed the same, and commanded His disciples afterwards that they should not make Him known. Also when tempted by the devil in person, He no where owned Himself Son of God. "Origen then quotes 1 Cor. ii. 6-8, to the same effect. And in answer to the objection, How the devils which were from time to time cast out knew Him to be the Son of God, he suggests that it might be owing to their inferiority in malice and mischief: according to the rule among men, that the worse they are, the less they can know of Christ. [The Homilies of Origen are not included in the Ante-Nicene Fathers.]
See also a supposed Homily of St. Basil's, De Christi generatione, Ed. Ben. ii. 598, c.; and St. Jerome on St.. Matt. l. 18.
2 [qaumasto/n ti kai\ me/ga oi/konomw=n.]
4 . fanerw=j h/aisxu/ntoun.
5 [kai\ ga/r.]