23 ei0ko/noj ei0kw\n, Ben.: ei0kw/n (only), Sav.
25 This is an heretical objection, as is expressed by the reading in the editions of Sav. and Ben.
27 [i.e. so far as Christ's work for men was concerned, it was universal. He put it in the power of all to believe.-F. G.]
28 ga\r, om. S.
29 Sav. and Ben. omit the words sh/meron...se, and for e0c ou[ e0stin o9 qeo/j. w#sper ga\r have e0c au0tou= e0stin : w#sper de;, so that the passage runs; "but this, `thou art My Son,0' expresses nothing else than that He is of Him. And just as," &c... The corrector seems to have misapprehended the meaning of e0c ou[ in this place.
31 [St. Chrys. here follows a text having the gloss ei0kh= now rejected by nearly all critical editors.-F. G.]
1 duo\ pro/swpa deiknu\j, kai\ Qeo\n kai\ a@nqrwpon. That is both two distinct Persons in the Godhead, and also the Divine and human natures of the Christ. The corrector would seem to have understood it "two Persons, both God and man"; the common texts read duo\ to\n au0to\n deiknu\j, k. q. k. a0. "showing the same [Person] to be two, both God and man." [The first kai; may well be translated both. It seems to have been omitted by the corrector simply as superfluous, not as altering the sense.-F. G.]
2 Sav. and Ben. omit 'Ioudai/ouj. The teaching of Paul of Samosata was regarded as closely connected with Judaism, and he and his followers were called Jews.
3 kata\ th\n u9po/stasin, see above, pp. 370, 371, notes.
4 The Ben. editor observes that it had been said that o9 qeo/j with the article is used in Scripture only of the Father, and that St. Chrys. here as in other places argues that it is used of the Son.
5 This last clause seems unconnected as it stands here. If there were ms. authority one should be glad to transfer it a few lines lower, after the management of Angels: ta\ dia\ tw=n a0gge/lwn oi0konomhqe/nta, or to place here the words "What shall we say," down to "thick darkness."
6 See St. Chrys. on the passage, 2 Cor. x. 5 [p. 242, O. T.]. The expression "captivity" was the "'word of evil sound."
7 Rom. i. 27.
8 lit. ferried it over: diepo/rqmeusen, the word is specially applied to messages between earth and heaven, by Pseudo-Dionys. Areop. de Celesti Hierarchia, c. xv. 6. "The Angels are called Winds, to express their rapid power of making things, how it reaches almost to all things without time; and their motion in the manner of those who ferry over, from above downwards, and again from the lower parts up the steep, both drawing out the things of secondary order towards that loftier height, and moving those of the first order to come forth in the way of sympathy and care for their inferiors."
9 e0pisteu/qh. Dunaeus suggested e0pistw/qh, "it was accredited," but there is no ms. authority for the change.
10 St. Chrys. seems to have had in view 2 Cor. i. 21, 22, where "confirming" is connected with the earnest of "the Spirit." [The passage is, "how he which stablishes us with you in Christ, and hath anointed us, is God; who hath also sealed us, and given the earnest of the Spirit in our hearts."-F. G.]
12 Hist. Sus. 42.
14 polla/kij, see Mr. Field's note.
15 His Homily on 1 Cor. xiii. 3 [pp. 444 sqq. O. T.] is referred to.