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1 Mod. text hmeij de onde en apaloij k. t. l. but Sav. justly rejects oude, and even Ben. omits it in the Latin.

2 The explanation of Chrys. that Paul and Silas could not have known that the doors were open, else they would have escaped, is clearly out of harmony with the narrative; The unwillingness of Paul (v. 37) to go forth from the prison without an explicit vindication from the authorities who had imprisoned him without just cause, shows that he was not bent upon an escape. This would be all the more true in view of the miraculous interposition in their behalf.-G. B. S.

3 i.e. "The miracle amazed him. but he was more astonished at Paul's boldness, was more moved to admiration by his kindness." But besides the transposition marked by the letters, the clauses of (a) may perhaps be better re-arranged thus: "He more marvelled at Paul's boldness, in not escaping etc., he was amazed at his kindness in hindering," etc.

4 The report seems to be defective, but the meaning may be, that in taking this high tone with the magistrates the Apostle was not influenced by personal feelings; but acted thus for the assurance of Lydia and the other believers, by letting it be seen that they were not set at liberty upon their own request. In the recapitulation another consideration is mentioned, viz. in respect of the jailer.-Mod. text "perhaps for the sake of Lydia and the other brethren: or also putting them in fear that they may not, etc., and that they may set the others also in a posture of boldness." Then, Triploun, agaphtoi, k. t. l. the third point being kai dhmosia. We reject this kai though all our mss. have it. We have also transferred the agaphtoi, which is out of place here to the beginning of the recapitulation.

5 ta aforhta ergazomenoi: perhaps, "in imagination wreaking upon their enemies an intolerable revenge."

6 Mod. text "And why did not Paul shout before this? The man was all in a tumult of perturbation, and would not have received (what was said). Therefore when he saw him about to kill himself, he is beforehand with him, and shouts saying, "We are all here." Therefore also, "Having asked," it says. "for lights, he sprang in, and fell before Paul and Silas." The keeper falls at the feet of the prisoner. And he brings them out, and says, "Sirs," etc. But the question, Dia ti mh pro0toutou; evidently cannot be meant for ebohsen o IIauloj. The meaning is, "Why did he not sooner ask, `What shall I do to be saved? 0' Observe his first impulse is to kill himself-such was the tumult of his thoughts. Suddennly awaked, he sees the doors open, and supposes the prisoners were escaped. Therefore Paul shouted to him, to reassure him on that point, until he could satisfy himself with his own eyes: as, it says, `He called for lights, 0' for that purpose: and then indeed, relieved of that fears he is overcome with awe: and falls down at the feet of his prisoner saying, `What shall I do to be saved? 0' Why, what had they said? Nothing more: but the religious awe now seizes him: for he does not think all is right and no need to trouble himself any further, because he finds himself safe from the temporal danger." For this is the meaning of ora aupon ouk, epeioh dieswqh, epi toutw stergonta, alla thn dunamin ekplagenta: not as Ben. vide illum non ab hoc diligere quod servatus esset, sed quod de virtute obstupesceret.

7 This is the sequel to what was said above: "It is not so much miracles that overpower or convince us (airei), as the sense of benefits received." For, they saw the miracle of dispossession wrought upon the girl, and they cast the doers of it into prison: whereas here the jailer sees but the doors open (the prisoners safe, the Apostle's manliness in not escaping, and their kindness to himself), and he is converted. The doors were open, and the door of his heart (like Lydia's) was opened: the prisoner's chains were loosed, and worse chains were loosed from himself: he called for a light, but the true light was lighted in his own heart.

8 hyen ekeinoj to fwj. Edd. (from D. F.) ekeino.

9 eqreye kai etrafh: probably meaning the Holy Eucharist immediately after the baptism. So above p. 219, tosauta musthria, in the case of Lydia.

10 Edd. "Having believed, that he may not seem to be liberated," etc., as if this (b) were said of the jailer. (Here again the method of the derangement is 1, 3, 5: 2, 4, 6: as in p. 213, note 5, 220, note 2).

11 In two respects the treatment of Paul and Silas at Philippi was unjust. It was contrary to natural justice to punish them "uncondemned"-without a fair and impartial trial. Moreover the Lex Valeria (254 U. C.) forbade the punishment of Roman citizens with whips and rods. It was this last violation of law which, upon reflection, the magistrates wished to hush up. Hence their eager desire that Paul and Silas go free forthwith. Every hour of detention was an accusation against themselves.-G. B. S.

12 All our mss. desmofulakoj, but Savile desmwtou. adopted by Ben. We retain the old reading-Mod. text "What say the heathen? how being a prisoner," etc. Then: "Kai tina, fhsi, peisqhnai exrhn, h miaron k. t. l. And what man (say they) was (more) to be persuaded than, etc. Moreover, they allege this also: for who but a tanner tij gar h burseuj). ...believed?"-We take tina to be acc. plur. sc. dogmata. The heathen objection is this, You may see by the character of the first converts, such as this jailer, what is the character of the doctrines: "Since what doctrines behooved (a man like this) to be persuaded of?" St. Chrys. says, "Let us bear in mind this jailer-not to dwell upon the miracle, but to consider how his prisoner persuaded him: how he induced a man like this not only to receive the doctrines, but to submit to the self-denying rule of the Gospel. The heathen raise a prejudice against the Gospel from the very fact, that such men as these were converted. What, say they, must be the teaching to be received by a wretched creature like this jailer? The doctrines were well matched with their first converts, tanner, purple-seller, eunuch," etc. (So in the remarkable argument on this same subject in the Morale of Hom. vii. in 1 Cor. p. 62, E. "but it is objected: Those who were convinced by them were slaves, women, nurses, eunuchs:" whence it seems, as here, that the case of the eunuch, Acts viii. was made a reproach, as if he must needs be a person of inferior understanding).

13 outw kai hmeij: which mod. text needlessly expands into: "(Thus also we) act in the case of those who ask of us: we then most oblige them, when they approach us by themselves not by others."

14 kai su ouk afihj; Mod. text, ouk afhei kai autoj; "will not He also forgive?"

1 This seems meant to refer to the sequel of the passage cited, Rom. ix. 4. "who are Israelites, to whom pertaineth the adoption and the glory ...and the promises:" then kai touto refers to eboulomhn, indicatively, "I wished:" but kai touto (mod. text omits touto), "And this solicitude he showed for the sake of the Gentiles also, to whom the unbelief of the Jews might be a stumbling-block:"-unless kai touto refers to v. 3, the discourse of Christ's death and resurrection-that the Cross might not be an offence to the devout Greeks.

2 meta akribeiaj enqa paqoj ouk hn. It is not easy to see what else this can mean. Below in the Recapitulation ou rumh oude zhlw.-Mod. text "With exactness they explored the Scriptures-for this is the meaning of anekrinon-wishing from them to derive assurance rather concerning the Passion: for they had already believed." The last statement, like some other additions in the mod. text, seems to be borrowed from the Catena (Ammonius) whence it is adopted also by Oecumenius: but this was certainly not Chrysostom's meaning.

3 proj touto, i. e. the working of miracles. Not only it did not win them: they set themselves against it, taxing the doers of the miracles with imposture and magical art, etc.-Mod. text "For because to Him (touton, Christ) they were opposed, and slandered Him that He was a deceiver and juggler, therefore it is that He also reasons from the Scriptures. For he that attempts to persuade by miracles alone may well be suspected: but he that persuades from the Scriptures," etc.

4 A. B. outw mega ti kai touto esti kai to pan. C. omits this: we place it after isxusan in the next sentence, where mod. text has it. This thought is brought out more fully below, p. 230. The persuading men by telling them that which even with miracles was hard to believe-a Messiah crucified!-was itself a miracle.

5 all= o Qeoj sunexwrhsen, if not corrupt, must mean "but that God permitted all: i.e. that all depended on God's permission, not on their strength,-duo egeneto, i.e. some believed v. 4., others opposed, v. 5. The sense is confused in the mss. and Edd. by the transposition of the sentences marked c and a. In c, verse 2 is substituted for v. 4, which we restore. In b, we read tw te (A. B. to te) oikonomian einai kai to kaleisqai for kai tw kal. The meaning is, And so by reason of the fact that to kaleisqai is itself oikonomia-that is of God's ordering, according to His own pleasure, who are called and who not-the preachers are not left either to think too much of themselves when they succeed, wj autoi kaqelontej, nor to be terrified by failure wj, upeuqunoi, as if they were responsible for men's unbelief.-Mod. text, "And that they may not think that they did it all by their own strength, God suffers them to be driven away (elaunesqai). For two things came of this: they neither etc. nor etc. So (much) was even the being called a matter of God's ordering. `And of the devout Greeks, 0'" etc.

6 The "devout Greeks" would include such as were Jewish proselytes and such as were worshippers of the true God and attended the synagogue services, without being connected with Judaism. The "first women" were probably female proselytes to Judaism. These heard the Apostle with interest, but the more ardent and fanatical Jews, reinforced by the baser element-the loungers from the market place, made a tumult of opposition.-G. B. S.

7 Between the Exposition and the Moral, the original editor or transcriber has thrown together a set of disconnected notes. These are here inserted in what seems to be their proper connection. In the mss. and Edd, the parts lie in the order as shown by the letters a, b prefixed.

8 We adopt the reading of B. ekeino, "the suffering;" toutou, "the rising again." The others, ekeinou, touto: reversing Chrysostom's meaning.

9 The accusation is artfully made. They are accused of the crimen majestatis-treason against Caesar. The Jews knew well that to accuse them of disturbing their worship or opposing their opinions would produce no effect. To arouse the Roman feeling against them it was necessary to prevent their teaching concerning the Kingship of Jesus so as to make it seem to the rulers of this free city as a treasonable doctrine against the Roman state.-G. B. S.

10 "When they had taken security"-labontej to ikanon, a legal term-satisfactionem accipere, it is doubtful if, as Chrys. supposes, Jason became surety in person. The surety was more probably a deposit of money and had for its object the guaranty that the peace should be kept, and nothing done contrary the Emperor and the state.-G. B. S.

11 Mod. text mistaking the meaning, has: "But they indeed were persuaded, but these do just the contrary, making an uproar among them."

12 Edd. kaqaper gar en swmati, otan h nosoj xalepwtera h, pleiona exei thn ulhn kai thn trofhn. Neander, der heil. Chysost. t. i. p. 2. note, corrects the passage thus, kaqaper gar en swmati h nosoj xalepwtera, otan pl. exoi thn ulhn. But A. C. preserve the true reading exousa.

13 Of the Edd. Savile alone has adopted the true reading pwj ou taxewj epitrexousi toij shmeioij, preserved by B. The other mss. and Edd. omit ou.

14 Here again Savile (with B.) has the true reading oupw gar, the rest outw.

15 Here (because it seems unsuitable to refer this to xarij, i. e. supernatural grace, or special miraculous interposition,) B. substitutes, all' ina peiran labwsi, dianistwsan autouj kai diupnizousan kai eij merimnan emballousan, epoiei autouj kai anqrwpina pasxein, "but in order that they may get experience, rousing and waking, and making them take pains, (the Lord) made them to suffer (or be affected) after the manner of men."-Below, for "Philippi" the same has "Athens."

16 mss. kai arxontej arxomenwn, kai hgoumenoi (mod. text hgoumenoj) uphkown. A change is necessary in one or other clause, and we read arxontwn arxomenoi.

1 The old text has peirasmouj, perhaps for sebasmouj. Mod. text, tosauta eidwla.

2 Old text, outwj autou fqeggomenou ubristikwj euqewj (comp. Recapitulation) makran touto filosofiaj: apo tou khrugmatoj. oti oudena tufon eixen. Hence Mod. text, oude apephdhsan apo tou khr., eipontej: makron touto fil. #Oti oud. t. eixen: allwj de oti ouk enooun k. t. l. The insertion of the texts removes some of the difficulties. Perhaps apo tou khr. is opposed to euqewj: the one sort straightway expressed their disdain, with a supercilious, "What does this opeqmologoj mean to say?" the other sort did listen, and condescended to comment on the matter of the preaching, having heard it-apo tou khr. (as in the phrase apo tou deipnou)-saying, "He seemeth," etc. Of these Chrys. may have said, oti oudena tufon eixon, opp. to ubristikwj. But all the mss. have eixen, and so we have rendered it.

3 Here the mss. have the text v. 18, and v. 19, 20 after "female divinities also."

4 The view of Chrys. that the Greeks supposed Paul to designate by the Anastasis some goddess, has been shared by many more recent interpreters, but seems very improbable. The apostle could hardly have spoken so abstractly of the resurrection as to give rise to such a misapprehension. Paul doubtless spoke of Jesus' own resurrection and of its relation to that of believers (vid. 1 Cor. xv.), although in the text the absence of autou permits us to find only the idea of the general resurrection expressed.-G. B. S.

5 mss. and Edd. oux wste maqein, all' wste kolasai. But this cannot be Chrysostom's meaning: for in the opening of the Hom. he remarks, that there was nothing of persecution here (comp. the opening of Hom. xxxix.), and in the Recapitulation, that the Athenians at this time were under Roman Law. Also in the following sentence, he explains that their questions were prompted by the hope of learning, #Ora goun (i. e. to show that this was their meaning) kai en elpidi tou maqein. In the Recapitulation indeed, he says, they brought him wj kataplhcontej, but this is a different thing from wste kolasai. Therefore we have transposed the order of the words. The clause enqa ai fonikai dikai (and in the Recapitulation enqa taj f d. edikazon, which we retain from B.), seems to be meant to show that they did not bring him there for trial.

6 The principal points to be noted for the interpretation of v. 23 are as follows: (1) Pausanias (a.d. 174) and Philostratus (a.d. 244) testify to the existence at Athens of altars with the inscription: agnwstw qew. (2). "Upon important occasions, when the reference to a god known by name was wanting, as in public calamities of which no definite god could be assigned as the author, in order to honor or propitiate the god concerned by sacrifice, without lighting on a wrong one, altars were erected which were destined and designated agnwstw qew." (Meyer.) (3) By these inscriptions the Athenians referred to no particular divinities, but to supposed benefactors or avengers to whom they, in their religious system, could attach no name. (4) No reference is to be found in these inscriptions to the God of the Jews. The true text: o oun agnoountej eusebeite, touto egw kataggelw umin (instead of the masculine on-touton of the cursives and the T. R.) does not require the supposition of such a reference. They acknowledged an unknown-lying beyond their pantheon. Paul declares what this is: the true God as revealed in Jesus Christ. They would only partially and gradually understand his full meaning.-G. B. S.

7 prostet. E. V. "before appointed" (protet).

8 Edd. kai thn dhmiourgian edhlwse kai touj anqrwpouj Comp. Recapitulation. whence it appears that he means "Both heaven and earth, and mankind also were created, not generated or emanated."

9 Kai mhn dia touto ofeilomen. Mod. text inserts a fhsin, to make this an interlocution, in the sense, "Nay but for this reason, viz., being His offspring, we ought to think of Him as in the likeness of man." But this cannot be Chrysostom's meaning. Perhaps Chrys. said, oude touto, viz., after the following sentence, so that the sense will be, "We ought not to think the Godhead like unto gold, etc., the graven work of man's art. By no means: for certainly we ourselves, our souls, are not like unto such. Nay, more, we ought not to think even this, that the Godhead is like unto aught that man's imagination can conceive, as the Apostle adds, kai enqumhsewj anqrwpou to Qeion eikai omoion." (See the Recapitulation.) He proceeds: ti dhpote; i. e. Why having said xaragmati texnhj does he add kai enqum. onqr.? The answer, not expressed here, is, "Because neither is it subject to any other human conception," (dianoia, Recapitulation). Then, the old text has, ouk esti proj filosofian: pwj oun palin to zhtoumenon: touj men oun xron. k. t. l. Here we insert from the Recapitulation a sentence, which, where it stands, is superfluous (p. 236, note 6): 'All' eipoi an tij, Ou touto nomizomen. 'Alla proj touj pollouj o logoj hn autw, and then, ouketi (so we correct ouk esti) proj filosofian. i. e. "Philosophers may say, We do not so think of the Godhead. But he is not dealing with Philosophy, but proj troj touj pollouj. IIwj oun oux euron; or the like; IIalin to zhtoumenon. Again coming to the question in hand (An `Unknown 0' God, Whom ye 'ignorantly worship, he says). Now the times of ignorance," etc.-Mod. text. "Why did he not immediately come (esth) to Philosophy, and say, God is incorporeal by nature, invisible and without form? Because it seemed superfluous at present to say these things to men who had not yet (mhtw om. E.) learned that there is but one God. Therefore leaving those matters, he addresses himself (istatai) to the matter in hand, and says, Now the times," etc.

10 Old text inserts here the whole of v. 30, 31, then, kaitoige fhsin, wrisen hm. anasthsaj auton ek nekrwn. Kataseisaj autwn thn dianoian tw fobw, tote epagei touto. It appears from the Recapitulation that kat. tw f. refers to the preceding verses, being explained by deicaj anapologhtouj: and epagei touto to the first clause of v. 30, the overlooking of the times of ignorance. We have arranged the matter accordingly.-Mod. text, v. 30, 31. "See, having agitated their minds by saying, `He hath appointed a day, 0' and terrified them, then he seasonably adds this, `Having raised Him from the dead. 0'" Which is clearly not Chrysostom's meaning.

11 ouk eferen, all' ethketo. The latter word seems incongruous, unless there he a reference to what St. Paul says of the state of his mind while waiting at Athens, in 1 Thess. ii. 1. q.d. this is not the state of feeling in which one is apt to give way to anger and irritation.

12 ama men tou nomou luomenou fhsin loipon, ama de didaskontej eusebeian touj anqrwpouj. i. e. "of which dispersion the consequence was indeed a breaking down, it may be said, of the Law (by intermarriages, etc.), but withal a spreading of the true religion among men." Mod. text, having mistakenly changed pro to apo, inserts ec ekeinou "from that time" before tou nomouq: and also omits fhsin loipon, which the innovator did not understand.-'All' ouden isxusan (mod. text, ekerdanan) ekeinoi. But those Jews, for all their success in spreading their religion, availed nothing, save that they got (more) witnesses (marturiaj perhaps should be marturaj) of their own proper calamities (when the wrath came upon them to the uttermost), i.e. they prepared the way for the Gospel. but for themselves they availed nothing, but only to increase the number of those who should bear witness to the truth of God's judgment upon them for their unbelief.

13 This, as it stands seems to be meant rather for the Manichaeans than the heathen philosophers, to whom, he has just before said, the very notion of creation was strange. But the whole exposition is most inadequately given, through the carelessness or incompetency of the reporter. To be referred to the heathen, it should be allon men einai kurion (as Jupiter) ou poihthn de: and this is favored, perhaps, by the unnecessary thn de (omitted by A. B.) as remaining from ou poihthn de agennuton ulhn upotiqentej.

14 'Entauqa loipon ainigmatwdwj eipe to autou kai esthse-i. e. in speaking of God, he at the same time hints at the coequal Godhead of the Son: for He also is Creator and Lord. See p. 233 in the comments on v. 23, and v. 25, 26.

15 oti ouk esti merikh, oude yuxh tou anqrwpou. "This is very obscure, and seems remote from the matter in hand. Hales ap. Sav. thinks it has come into the text from some other place. I should rather think the passage either mutilated or corrupt." Ben. "There is nothing either obscure or corrupt in the passage." Ed. Par. The meaning seems to be, As the whole creation is the work of One God, not merikej but to kaqolou, so are all mankind, universally, His work; the soul too, as well as the body.

16 This and the following sentences seem to be fragments belonging to the preceding exposition. But the whole is too confused and mangled to admit of any satisfactory restoration.

17 IIwj kai anqrwpoj gegone. Or (see note 2.) "How He (the Son) became man"-as belonging to some other place; e. g. after oudepw ta megala eipen. Or this may be put in the place of pwj qerapeuetai, note 8. Mod. text. "Having before shown, how the heaven was made, then he declared," etc.

18 apefhnato: above, to mhdenoj deisqai, oper apefhnato.

19 This also may be part of the argument against the Arians, which Chrys. seems to have brought into his exposition. See note 2.

20 This is clearly out of place. Perhaps pwj kai anqrwpoj gegane (note 5.) belongs here.

21 Kata taj oroqesiaj. Perhaps Chrys. may have read kata taj or. in his copy of the Acts: as Cod. Bezae and S. Irenaeus, kata thn oroqesian.

22 Mod. text spoiling tbe sense; "And this he says showing that not even now had they, having sought, found: although He was as plain to be found as anything would be that was (set) in the midst to be handled."

23 Old text: Toutestin, oikeiouj, eggutatouj wsper paroikouj kai geitonaj otan legh: so Cat. The two last words are out of place; we insert them with the text-words after # /Ia gar mh. The sense is: He does not mean, with the heathen poet, that mankind came from God by generation or emanation: but that we are very near to Him.

24 Here mss. and Edd, have ouden gar outwj anqrwpoij enantion, as if it meant, "nothing so goes against men as strangeness." We place it in what seems a more suitable connection: "We ought not to think," etc. for so far from "the Godhead" being "like unto such," nothing is so much the reverse of like unto men, who "are his offspring."

25 ti gar\ uper touto Qeoj\ oude touto: alla tewj touto: A. b.c., ti gar to uper touto qeoj: oude k. t. l. Cat. om. ti gar to, and alla tewj touto. Mod. text, all' uper touto. ti dai to uper touto\ Qeoj: all' oude touto, energeiaj gar estin onoma: alla tewj touto.

26 Possibly the connection may be, "He is not addressing himself to the notions of philosophers, (supra, note 1, p. 234). for them he insinuated to aswmaton by the 'En autw zwmen, the intimate presence of Deity, the denial of body by the denial of diasthma which is necessarily implied in the notion of body. But he speaks to the many, and puts it to them in this way, We, being in respect of the soul, akin to God, ought not to think," etc.-Mod. text omits proj touj pollouj.

27 Here the mss. and Edd. have the sentence all' eipoi an tij-o logoj autw, which we have transferred above, p. 234, note 1. In the next sentence, ei gar hmeij ouk esmen omoioi ekeinoij to kata yuxhn, A. b.c. omit the negative, which Cat. and mod. text retain.

28 Ei gar h texnh h dianoia eure, A. b.c. but Cat. om. ei gar, mod. text h gar texnh h d. eure. Dia touto outwj eipen: A. also has this last clause, which is unknown to b.c. Cat. In the translation we assume the reading to be, Ei gar oper h t. h d. eure-dia touto outwj "texn. h enq. a."-oper oun t. h d. a. eure, touto o Qeoj, kai en liqw ousia qeou.

29 i. e. in v. 27. "that they should seek the Lord ...being, as He is, not far from every one of us." But text refers it to the following clause, by adding eipwn.

30 IIasi gar tauthn pareixe pistin, i. e. God; but C. and mod. text pareixon, as if it meant "the Apostles gave assurance of Christ's resurrection," overlooking the pistin parasxwn of the text.'

31 Mod. text "The things spoken have given proof of His rising from the dead."

32 A. b.c. meta gar tauta kaqolikaj eidenai autw. The sense would be satisfied by meta to taj kaq. eidenai autw xaritaj. Mod. text. "Together with the reckoning up of what God has done for us in common (benefits), so many that none is able even to number them, and giving Him thanks for all these, let us all bethink us of what has been done for each one of us, and reckon them up day by day. Since then these," etc.

33 twn iatrwn twn ekei. Mod. text omits twn, and adds menein, kai: "the physicians ordering him to stay there." The mss., except A. which has preserved the true reading eircato, have hrcato, whence Erasm. Ben. coepit gargarizare-just what the boy refused to do. He would not take the gargle, nor any other medicine or food.-For sbennutai we restore with mod. text sbennunai.-wj dhqen filosofwn either as above, or "to show his strength of mind forsooth."-uper filoneikiaj, B. filotimiaj. (Erasmus' translation is altogether wide of the sense.)

34 aplwj de (kai mod. text.) ashma. Meaning perhaps, "being speechless, he read and heard, but could not give tokens of understanding what he learned."

35 mss. kai o pathr autw kathrato, kai teleuthsai huxeto kai h mhthr: eti gar etuxe zwn o pathr autou. Mod. text. "His mother prayed for him to die, and his father cursed him, for he was yet living."

36 tuxon aplastwj zhtountwn: meaning perhaps, in earnest not for form's sake. The occasion of this strictness was doubtless the affair of Theodorus the Sicilian, see t. i. 343 B. and 470 D. (IIro deka toutwn etwn ealwsan epi turannidi tinej k. t. l.) For the history of the treasonable and magical practices against Valens at Antioch, in which Theodorus was implicated, and of the severities exercised in consequence of that attempt, see Ammianus Marcell. xxix. init. Comp. Zosi mus iv. 13, 3, Sozomen vi. 35, Socrates iv. 19.

37 eita endoqen labwn aphei: apepagh tw deei It is not easy to see what this means, unless the sense intended be, "the soldier paced backward and forward, so that we were intercepted between his walk and the river."-Mod. text, eita e. l, aphei kai apephgei tw deei Erasm qui hoc animadvertens abiit, et timere nos fecit. Ben. Hinc. vero socius. illo occultato abiit et timore tabescebat. We must certainly read apepaghn, or apepaghmen.

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