23 [a0postre/yai. Some of Field's mss. read e0pistre/yai. The sentence is not clear, but the meaning seems to be, "to guide him back from the evil ways of the world around." The Bened. translator has ad eum avertendum; Mutianus, ad revocandum eum et dehortandum. The English edition, "to turn him away from [serving God]," is certainly wrong.-F. G.]
24 The words of the Septuagint, Gen. iv. 7, are h@martej\\\ h9su/xason: for which St. Chrys. substitutes the words of Ecclus. xxi. 1, h#martej&Eaxute\ mh\ prosqh=|j e@ti He combines these two texts (either from confusing them or by way of explanation) in three other places. See Mr. Fields' note. The words were addressed to Cain before he killed his brother.
25 That is, what the substance of God is, is not a part of what we must believe in order to please Him: nor can it be ascertained by reasonings.
26 ta\ th=j ou0si/aj.
29 The words of the Liturgy which were said throughout the Church Catholic, "Lift up your hearts," &c.
30 e0n tai=j e9wqinai=j, e0n taij e9sperinai=j
4 h\n kexrhmatisme/non.
6 xra=|. This word is properly used of quasi-Divine communications made through oracles: the words xrhmati/zw and xrhmatismo\j have the same meaning. Hence the emphatic character of the words "of God" in our version of the text, Rom. xi. 4; and so in the other passage which St. Chrys. cites (Luke ii. 26), the Divinity of the Holy Spirit (he says) is implied in the use of the word h\n kexrhmatisme/non u9po; (not dia;) tou= Pneu/matoj, "a divine communication was made by the Spirit."
7 "To endeavor to imitate, or even surpass."
9 e0ce/pipte: i.e. th=j u9posxe/sewj, "of the promise," is Mr. Field's interpretation; Mutianus has poene exciderat.
10 komisa/menoi. This word is used by St. Chrys. throughout this passage without any variation of reading. The text of the Epistle here has labo/ntej, but in ver. 39, ou0k e0komi/santo. [St. Chrys. in another work has the reading labo/ntej, but komisa/menoi is generally adopted by the critical editors as the true text in the Epistle.-F. G.]
11 We must probably understand also, "nor that the Patriarchs should live in Canaan": the argument seems to require this; besides, in the statement of the difficulty, Abraham's having "got a hold on the land" is mentioned together with the blessings bestowed on Abel, Enoch, and Noah, as something already given them.
12 See above, p. 408.
13 St. Chrys. does not cite nor yet refer to the words kai\ peisqe/ntej, "and were persuaded of them." They are found in the common editions of the Epistle, but are not supposed to be a genuine part of the Sacred Text. [They are rejected by all critical editors, and have very little support from the authorities for this text.-F. G.]
14 th\n po/lin.
16 kai\ para\ kairo\n h9liki/a:. The common texts of St. Chrys. add here e!teken, in accordance with the common editions of the New Testament; but in neither case is it supposed to be genuine. [Field's text omits it, and it is not in critical editions of the text of Heb.-F. G.]
17 ei9j katabolh\n spermatoj.
1 kata\ pi/stin.
2 [The words of the A. V. "and were persuaded of them," kai\ peisqe/ntej, are not in St. Chrysostom's text or in that of any critical edition. In the R. V. they are omitted.-F. G.]
3 lit. "ashamed of them, to be," &c.
6 from this piece of earth to that.
7 See Gen. xxiii. 4.