10 [St. Chrys. here supplies pa/nti, equals "every one," from the parallel place in Luke vi. 30, though the form of quotation is from Matt. v. 42.-F. G.]
12 monazo/ntwn a0ndrw=n.
13 a$ filosofi/aj e0sti;, i.e. of the ascetics or solitary life.
2 o0ligoyuxi/an, "faint-heartedness."
3 e0qew/rhse, "drew out the mystical senses."
4 Mr. Field reads po/te, making a double question. The other editions have pote, "at all."
10 ei0ko/sin. The comparison is not between the living object and the picture, but between representations in drawing and in painting; the word ei@kwn, as our "likeness," being applicable to both. The passage is considerably altered in the common editions so as to avoid an apparent difficulty.
12 "choice portions."
15 In Psalm cxxi. 3 (cxx. 3, LXX.) where we have "He shall not suffer," &c., the LXX. have, mh\ dw/hj ei0j sa/lon to\n po/da son, mhde\ nusta/ch| (Vat.) o9 fula/sswn se, "Lest thou suffer," &c., and "lest he that keepeth thee slumber." St. Chrys. substitutes dw=|j for dw/|hj, making the sense, "Do not suffer," &c., "and let not him that keepeth thee slumber." This he applies to the Christian keeping guard over himself (his words are xrh\ pa/ntote fula/ttein e9autou\j, mh/pote a0ponusta/cwmen): and so he seems to have understood ver. 4, of the Christian: that a watchman of Israel ought not to slumber or sleep. The Alex. ms. has nusta/cei in the third verse.
16 ei0sa/gei ta\ par' e9autou=, His part.
17 boulh/seij Those acts of the soul whereby we desire and aim at what is good.
18 prokeime/nou...problhqe/ntoj. The former word is used by St. Chrys. to express the portion of Scripture on which he is treating: the latter is a received term in the dialectical method of the Greeks to express a proposition put forward to be argued from, to see what consequences follow from it, with a view of showing it to be untrue, or determining the sense in which it is true. St. Chrys. means to say that this proposition was only thus argumentatively inferred by St. Paul.
19 !Ara ou[n.
20 or, "purpose and will," proele/sqai kai\ boulhqh=nai.
21 In the genuine text here as in some other places, there is no mention of the second point. The longer text has "one that we should not be lifted up by what we do well: the other that when we do well, we should attribute to God the cause of our well-doing. Therefore," &c. Mr. Field thinks that either the thread of the discourse is broken, and the second point not mentioned, or (which seems more probable) that it is contained in the words "Nevertheless," &c.
23 r9oph;: "The inclining of the balance"; or, "the weight which makes it turn."
24 Sav. and Ben. add au0tou=, "His hand is high"; but the reference is to our sinning "with a high hand," as appears from what follows in the next paragraph.
25 ou0dei\j a0nqrw/pina fronei=. This is the reading also of Savile and Morell. It is supported by one ms. and the pr. m. of another: which had been corrected to ou0d. ou0ra/nia f., the reading of the Verona edition. Mutianus has nemo divina sapit; and the later translator coelestia. The other mss. have a0nqrw/pina perifronei=. tapeina\ fronei=, tapeinofronei=. Montfaucon conjectured ta\ a@nw fronei=.
1 "by means of."
2 nenomoqe/thtai is the reading of the best mss. of St. Chrys. here and throughout the Homily. The common editions had nenomoqe/thto. So while the common editions [Textus Rec.] of the N. T. read nenomoqe/thto, the critical editors have nenomoqe/thtai.
3 "takes place."
5 i9ere/wn. The editions had i0erwsu/nhj; so the common text of the New Test. read i0erwsu/nhj, the critical editions have i9e/re/wn.
6 ei0 me\n ou\n telei/wsij, toute/sti th=j tw=n pragma/twn, th=j tw=n dogma/twn, tou= Bi/ou h9 telei/wsij. It is not clear, as Mr. Field remarks, to what the articles th=j, th=j are to be referred.
7 or ["it is"]. S. B. have e0kei=noj in the text.
8 [have been subjected to the law.-F. G.]