Early Church Fathers
25 Manfanei yuxh enteufen, opp. to ekeifen as in the following sentences: ekeifen swfrosunhn manfanei, enteufen akolasian-ek. epieikeian, ent. tufon-ek. kosmiothta, ent. asxhmosunhn. Therefore either something is wanting: e. g. pleonecian: ekeifen, or for ent. we must read ekeiqen.
26 The old text kai ebouleto ekeinoj o analiskwn kai thn oikeian eupragian mikran proj thn ekeinou, evidently requires correction, and the emendation assumed in the translation is, kai eb. ekeinoj einai (o anal. may perhaps be rejected as a gloss) kai thn oikeian eupr. m. orwn p. t. ekeinou. Thus the whole passage, from kai o men idiwthj, refers to the id. or person feasted, and ekeinou throughout is the entertainer. The edited text has: 'Ekeinoj de o anal. kai thn oikeian eupr. mikran oran edokei p. t. ekeinou: of which Erasm. makes, Ille autem qui sumptus impendit et suam felicitatem parvam cum ea quam ex sumptu habebat conspicere putabat. But even if this sense lay in the words, it is not easy to see the connection of the following sentence, Dia touto, etc., Montf. translates, Qui vero sumptus fecit, suam proe illius felicitate parvam putabat, as if ekeinoj and ekeinou in the same sentence referred to two different and contrasted persons. The meaning of the passage is, As, on the day before, the entertainer had to pleon thj eufumiaj, it is but fair that on the following day to pleon thj afumiaj should be transferred to him. This is expressed by Dia touto th ust. antididoasin: which however, Erasmus renders, Ideireo sequenti die reddunt sibi vestes iterum: Montf. redduntur vestes. (Perhaps there is an allusion to the legal phrase antidosij. v. Isocrat. peri antid).
27 Eij anafhmata oude eij, krubdhn. The modern text has eij aconaj oude eij, kurbeij, alluding to the peculiar form of tables on which the laws of Athens were written. On critical grounds we retain the reading of the old text, which, as being the more difficult one, is not likely to have been substituted for the other. Ouk eij anafhmata; "not on public monuments for display." Laws of an Emperor, for instance, engraved on handsome monuments, may be called anafhmata. Oude eij krubdhn, (also an unusual expression), `nor yet where no one would see them.0'
1 tou propatoroj, A. C. F. D. and Cat. but tou Dauid eukairwj, B. E. Edd. Oecumenius fell into the same mistake and has tou propatoroj Dauid. But it is evident that Chrys. is commenting on the address !Andrej 'Israhlitai.
2 #Ora, poion hn touto mega, to eipein k. t. l. i.e. "He says as yet oudn mega, nothing great, concerning Christ: nothing even that would be great if said of an ordinary Prophet. For, observe: poion mega, what sort of great thing was it, to say that Christ was sent from God?" In the following sentences Chrys. seems to have been scarcely understood by his reporter. His meaning may be thus represented: "And yet, so It is: everywhere in the Scriptures we find examples of this remarkable meiwsij: "Christ was sent from God," seems to be the point most studiously inculcated (to spoudazomenon): nay, we find it carried to the utmost (meq' uperbolhj) in some of Christ's own expressions. And so here: when Peter stands up-he, the leader of the Apostles, the lover of Christ, the good shepherd, the man entrusted with the keys of the kingdom of heaven. the man who has received the deposit of the Wisdom of the Spirit-after he has subdued the audience by the terrors of the coming judgments, has shown that he and his company have received wonderful gifts as foretold by the Prophet, and has made it felt that they have a right to be believed: you may well expect after all this that his first word about Christ will be something great; that he will certainly launch out boldly into the declaration, He is risen! Only think, though, what boldness to say this in the midst of the murderers!-Nothing of the kind. He begins with, "Jesus the Nazarene, a man proved to be from God unto you by signs, etc. which-(He did? no, but) God did by Him, etc. Wait awhile, however: the Orator will say all that needs to be said in due time."
3 Ei gar kai wrismenon hn, fhsin, omwj androfonoi hsan. b.c. after apall. tou egklhmatoj, and before the text. As the sentence so placed seemed to make Chrys. contradict himself, the other mss. and Edd. before Ben. omit it. Something is wanting, which perhaps may be supplied from Oecumen. 'Alla kai apallasswn ouk afihsin autouj panth tou egklhmatoj. 'Epagei gar, oti dia xeirwn anomwn aneilete.
4 In v. 23, the preferable reading is dia xeiroj anomwn, "through the hand of lawless men," instead of dia xeirwn anomwn of the Text. Recep. So A, B, C, D, Tisch. W. and H., Lach. Treg. R. V. This reading is also to be preferred in accordance with Bengel's first rule of text-criticism-Lectio difficilior principatum tenet.-G. B. S.
5 The confusion may be cleared up by supposing that Chrys. here commented upon the words dia xeirwn anomwn as admitting of a double connection: viz.: with ekdoton labontej and with prosp. aneilete. In the former, it refers to Judas: while at the same time, it is shown that of themselves they had no power against Him. He was delivered up by the predestination and will of God, by means of the wicked hands of Judas; upon whom (already gone to his doom) the evil is shifted entire. But again, as ekdoton is not put simply and without addition (aplwj), so neither (oude) is aneilete: but "by wicked hands ye slew," i. e. by the soldiers.
6 The text seems to be corrupt: kai auto didontoj estin ti: deiknusin oti. B. omits estin ti. Perhaps kai auto is derived from an abbreviation of krateisqai auton: and didontoj estin ti: may be, "is (the expression) of one assigning something. i.e. some special prerogative to Him:" or, possibly, "For the expression, Kaqoti ouk hn dunaton even of itself implies the granting of something (in His case):" viz. as a postulate. E. kai auton didonta emfainei katasxein: kai oti, i.e. "that it Was even He that gave death the power to hold Him:" this, which is adopted by Edd. is, however, not a various reading, but only an attempt to restore the passage. Oecumen. gives no assistance: he has only, dia de tou, kaqoti ouk hn dun. auton krat., to megaleion autou paristhsi, kai oti ouketi apoqnhskei. In the next sentence E. and Edd. have: "For by `pains of death0' Scripture is everywhere wont to express `danger:0'" but Oecumen. and Cat. agree with the old reading, h Palaia. Possibly the meaning of the whole passage may be somewhat as follows. "It is something great and sublime that Peter has darkly hinted in saying, `it was not possible that He should be holden of it.0' And the very expression kaqoti implies that there is something to be thought of (comp. Caren. in 1). Then, in the Old. Test., the expression wdinej qanatou means pains in which death is the agent; but here they are the pangs inflicted upon death itself, travailing in birth with Christ `the first-begotten from the dead.0' It shows then both that death could not endure to hold Him, and, that Christ being raised from the dead dieth no more. For the assertion, etc. But then, without giving them time to ponder upon the meaning of what he has darkly hinted, he goes off to the Prophet," etc.-On the expression wdinaj luein Mr. Field, Index to Hom. in Matt. s. v., remarks, that "it is said sometimes of the childbearing woman herself, as p. 118. B., sometimes of the child born, as p. 375. A., sometimes of the person aiding in the delivery, as Job xxxix, 2. Hence the obscure passage Acts ii, 34 is to be explained. See Theophylact in 1."
7 It is noteworthy that this interpretation of wdinaj tou qanatou (24) is exactly that of Meyer who explains thus: "Death travailed in birth-throes even until the dead was raised again. With this event these pangs ceased, they were loosed; and because God had made Christ alive, God has loosed the pangs of death." Other interpretations are: (1) The snares or bands of death, on the ground that wdinej is used in the lxx. to translate the Hebrew lbx
(e. g. Ps. xviii. 5), which has this meaning. So Olsh. (2) That the pains of Jesus connected with the whole experience of death are meant. He is popularly conceived as enduring these pains until the resurrection when God loosed them, the conception being that he was under their power and constraint. We prefer this view. So Lechler, Gloag, Hackett.-G. B. S.
8 i. e. The former part of the passage cited, down to, "Thou wilt not leave my soul in hell," as far as the words go, is no more than David might say in reference to himself, or any other saint: viz. he set God always before his face, etc. therefore (dia touto, referring to v. 26. dia touto eufr.) death was not in the number of things that cause grief. And St. Peter instead of going at once to that in the prophecy which is peculiar to Christ, with wise management begins with what is less exalted, ate eisagwgikwterwn logwn deomenoij, Oecumen.-For dia touto ou twn lupountwn o fanatoj, E. and Edd. have ina deich, oti ou ..."to show that death," etc.
9 tewj manfanwmen kai hmeij outw katexein. As the text stands, this can only mean, "And here by the bye let us also learn how to hold fast Christ; not to hold Him withpain, like one in travail-pangs, who therefore cannot hold fast, but is in haste to be delivered," etc. But this can hardly have been St. Chrysostom's meaning. Something seems to be omitted after kai hmeij or outw.-Edd. tewj de manfanomen kai hmeij dia twn eirhmenwn ti esti to katexein. If this is: "What is the meaning of the expression katexein, the emphatic kai hmeij is superfluous; and besides, the word katexein does not occur in the text commented upon. Oecum. and the Catena give no help.
10 Edd. kai gumnhn tifhsi dhlwn pwj. "And gives it bare (of comment), showing." Montf. mistranslates gumnhn tif, nudam exponat, and notices the old reading (A. b.c.) with the remark, Unus Codex prof. ou gumnhn. Minus recte. But Chrys. is now commenting on v. 30, 31. "Above, St. Peter gave the prophecy by itself: now he adds his own exposition and reasoning, "Being therefore a Prophet." etc.
11 'Ecexee, fhsin, ouk aciwma zhtwn, kai oux aplwj. Edd. 'Ec., f. 'Entaufa to aciwma emfainei, kai oti oux aplwj. "Here he intimates the dignity: and that," etc. But the meaning is, "He poured it forth, not requiring merit: i.e. not giving here and there to the most deserving, but as the phrase implies, with unsparing liberality." meta dayileiaj. N. meq uperbolhj.
12 pofen touto; Edd. "Wherefore also to prove this very thing, he adds what follows." The connection is, "He has shed forth. How so? It must be He; for not David ascended," etc.
13 Here five of our mss. have mef' uperbolhj, "hyperbolically:" but the reading of E. mef' upostolhj is attested by Oecumen. and the Catena.
14 i. e. the expression "Lord" is derived from David's, "My Lord:" the expression "Christ," or rather kai Xriston o Qeoj epoihj en, is from the Psalm: meaning perhaps the second Psalm. Edd. have, "this he says from David and from the Psalm," after the text.
15 The two Old Test. pp. (Joel ii. 28-32; Ps. xvi. 8-11) which occur in this chapter are quoted from the lxx., the former freely, the latter with great exactness. The following peculiarities of phraseology are noticeable in the first passage. (1) "In the last days," more definite expression for the Heb. and lxx. "afterward." (2) The partitive expression: "I will pour out of my Spirit," is after the lxx. vs. the original which reads: "I will pour out my spirit." (3) The phrases: "saith God" and "they shall prophesy" (17, 18) are added to both Heb. and lxx. (4) "Vapor" is from lxx. for Heb. "columns." (5) If we read kai epifanh at the end of v. 20 (as Mey., W. and H.) it is from the lxx. an inaccurate trans. of Hebrew for "fearful," occasioned by misunderstanding on the part of the Seventy of the derivation of the Heb. word. The second pp. follows the lxx. exactly and in several deviations from the original.-G. B. S.
16 Alluding to the Psalm above cited, "Until I make Thine enemies Thy footstool."
17 In the modern text the connection is supplied, and the thought expanded. "And yet neither is it any ordinary being that promises it: but One who is beyond comparison greater than the Kingdom itself. Now when the promise is a Kingdom, and God the Giver thereof, it is a great thing, the very receiving from such a Giver.
18 In the original the pronouns are ekeinoj (God), outoj (the Devil; for which however our mss. have ou ta and auta): then inversely, ekeinoj (the Devil), outoj (God). The modern text reduces the antithesis to regularity by transposing the first and second clause, with ekeinoj, outoj, in each member. Mr. Field, however, Hom. in Matt. 709 B. not. has remarked, that St. Chrys. is negligent in his use of these pronouns, and this passage may be added to those cited.
19 !Idwmen ti xrhsimwteron, ti dai (de, A. N.) wfelimwteron. (Here N. adds: Mh touto dwmen ti xrhsimwtero/n ti de wfelimwteron\) Mh touto fhsin eiph=j all' ennohson oti diaboloj esti/n malista men an ekeino deixfh/ dei kai ponouj uposthnai kai palin, k. t. l. The addition in N. is perhaps the result of unintentional repetition. If meant for emendation, it supposes an antithesis of xrhj. and wfelimwteron: "let us grant which is more serviceable (to others): but (the question is) which is more profitable (to one's self)." This, however, is not what the context requires. Rather it seems that something is omitted after eiphj: e.g. all' idwmen ti eukolwteron, "But let us see which is more easy." In the following sentence, it is not clear whether malista men belongs to dei kai p. u. "of course, if the former appear to be the case, it is necessary," etc. or, to the preceding clause, as in the translation: "above all (consider that it is the devil who gives the bidding), if that appear to be the case (i.e. that it is the easier of the two): it is needful," etc.-Edd. "But not only this, but bethink you that he indeed is the devil: for above all if that be shown, again the prize of victory shall be greater."
20 dia touto, i. e. by enjoining ta sumferonta, although fortika, are fathers and masters shown to he truly such, whereas kidnappers who steal away children, seduce them by promising pleasure, and lumewnej, masters who ruin their servants, let them have their own way.-Morel. Ben. 'Ekeinoi de andrap. kai lum. kai panta ta enantia: "but the others are kidnappers and destroyers, and all that is contrary (to fathers and masters)." Savil. as above.
21 Plhn oti kai hdonhn exei, dhlon ekeifen. We have supplied the interpretation in the translation. 'Ekeifen, i.e. from that saying, "Come unto Me," etc. D. has enteufen: i.e. "is manifest from the following consideration."
22 Here is another instance of the negligent use of the pronouns ekeinoj and outoj noticed above (note 1). In the modern text this is altered, besides other changes intended as improvements upon the ornate description following. We have retained the original text throughout.
23 Ou th fea de monon oude th oyei terpei (Sav. terpoito an) tote o toioutoj, alla kai (en b.c.) tw swmati autw tou proj ton leimwna orwntoj, (tou p. t. l. o. om. Sav. with full stop at autw., ekeinon (gar add. B. Sav.) mallon anihsi k. t. l. Savile's reading, adopted by Ben. rests on the sole authority of the New College ms. and is manifestly a correction, as the Paris Editor remarks. (This ms. has the clause tou. <\=85_orwntoj, but dotted for correction or omission, and the gar is added by §later hand.) But the passage seems to be incurably corrupt and only so much of the sense can be guessed at, that the delight is said not only to affect the eye, but to be felt through the whole frame of the beholder.
24 alla yuxaj anihsin fermainomenh kai zeousa. (feousa A.) The latter words, "heated and glowing," as manifestly unsuitable to aura are omitted in the modern text. They seem to be a fragment of a sentence, describing the heat of fever, or of passion.
25 plhn ei mh eij ecin eauton tina toiauthn katasthseie. Edd. apac eij ecin .<\=85_ katasthsaj: "having settled himself down into some such habit." But the old reading is preferable. "You may pacify him again and again, but the fit is subdued for the time, not the temper changed. There will be a fresh outbreak by and bye, unless indeed by self-discipline (eauton kat.) he bring himself into a habit," etc.
1 This is strangely rendered by Ben. At alioquin, post-quam illos sic appellare dignati fuerant, et dixerant. Erasmus rightly, Et aliter: quoniam illi eos primum ita appellare dignati fuerunt. Oecumen. "And because Peter in the beginning of his discourse had so addressed them, hence they themselves had a handle for so addressing the Apostles."
2 Touto gar en tw baptismati parelabon. St. Chrysostom cannot mean to say that they received the gift of faith in baptism, not having it before: (see Mark xvi. 16, Acts viii. 37.) But the meaning seems to be, with allusion to the traditio symboli in baptism, "He does not as yet say, "Believe:" the question, "Dost thou believe?" would be put to them in their baptism, when the Creed was delivered to them. So that the injunction "Believe" is in fact included in the "Be baptized."
3 We adopt the reading of A. N. The other mss. have kai twn parntwn kai twn mellontwn apallattei kakwn, "both from present and from future evils." Below, v. 42, omofumadon, which Chrys. seems to have had in his copy, was probably derived into this verse after proskart. from proskart. omof. v. 46.
4 The exact force of koinwnia here has been much disputed. By many it is thought to mean communication (to the needy) in the having all things common (koina), Ols., Lechler, et al. By others it is understood to refer to the Lord's Supper, but against this view is the fact that koinwnia did not become a name for the sacrament until the third or fourth century. Others render: fellowship understanding either the participation in common meals (agapai) or the enjoyment of mutual sympathy, helpfulness and encouragement-the fellowship of Christian friendship. So Bengel, Mey., Hack., Gloag. This view is the preferable one.-G. B. S.
5 Of our mss. N. E. have the true reading, pepurwto, which is attested by the Catena: the rest, pepwrwto. "were hardened."
6 This citation from v. 44. is not misplaced: it refers to the words epi to auto with which in Chrysostom's copy and many considerable authorities, this verse ended. (9O Kurioj prose. t. swz. kaq0 hmeran epi to auto. Petroj de kai 9I. anebainon k. t. l. Lachm.)-In the opening of the next paragraph, the modern text has: "And with many other words he testified. This he says, showing that what had been said," etc. But it is evident that the recapitulation begins here, with v. 37. and ta lexqenta, and ekeina, mean the preceding discourse, v. 14-36.; tauta, not "the many other words," v. 40. but, "Repent and be baptized."
7 The main lines of the picture which Luke here draws of the Apostolic community are: (1) Constant teaching and exhortation on the part of the Apostles. (2) Christian fellowship, with prayer and the regular observance of the Lord's Supper. (3) The doing of miracles. (4) The contribution of all to the common fund-not all at once, but gradually and as occasion required-as the imperfects and kaqoti an tij xreian eixen (v. 44) show. (5) The confident hope and exultant joy with which the work of the new kingdom was carried forward in the conviction that the gospel was for all (v. 39). The pasin toij eij makran must, we think, refer to the heathen (Calv., Beng., Lech., De W., Lange, Alf., Hack., Gl.) and not merely to distant members of the Jewish nation (Baumg., Mey.).-G. B. S.
8 In the old text (mss. and Catena) after twn pleionwn logwn to kefalaion comes the clause touto esti, fhsin, h dwrea tou 9A. Pn. where it is clearly misplaced: for to eukolon k. t. l. is, "Be baptized, and ye shall receive," etc., and tote epi ton bion agei refers to v. 40.: "And with many other words," of which pleionwn logwn the kefalaion is, "Save yourselves," etc. Hence the clause must belong to v. 39. and accordingly the Catena gives the whole passage from 9Aciopistoj o logoj to epi to bapt. ecerxontai. as the comment on v. 30, 39. We have restored the proper order, and supplied the omitted citations.-The modern text after to kefalaion, has kai touto prostiqhsi, deiknuj, oti h dwrea tou 0A. IIn. "Since the hearer, etc. this also he adds, showing that it is the gift of the Holy Ghost."-But the "hearer" is the person hearing or reading the narrative.
9 Here E. strangely inserts the formula of recapitulation, 0All0 idwmen anwqen ta legomena: received by Sav., Ben. but bracketted by Morel.
10 Here the mss. have: "And fear came," etc., v. 43, with its comment, which we have restored to its proper place.
11 Ouxi omou de, all omoqumadon hsan. !kaq hmeran te fhsin, proskart. omoqum. en tw ierw,@ toutesti, mia yuxh. b.c. F. D. St. Chrys. here returns to v. 42. in which he read in his copy the word omoqumadon. Commenting on that expression, he refers to v. 46 (as his remark on that verse above was that they were taught, thj didaskaliaj apelauon, in the Temple). Or perhaps this clause may have been added by the scribe, because he did not find proskart. omoq. in v. 42, but did find it in v. 46.-E. "But he says not omou, but omoq since it is possible to be omou yet not omoq., when people are divided in opinion. And with words he exhorted. And here again," etc. So Edd.
12 'Epi touto, epi to pasi metadounai b.c. D. F. N. Cat. on v. 46, but on v. 45, Cat. has epi to auto, which is doubtless the true reading: for which the innovator. not understanding it, has 'epi to ta autwn pasi diadounai. On epi to auto compare the comment on ch. iv. 32. in Hom. xi. §1.
13 ama thj toutwn (N. and Cat. tou Pneumatoj) parrhsiaj (parousiaj B.) pollhj oushj, kaq hmeran te k. t. l. b.c. D. F. N. Cat. We have adopted the reading preserved by N. and the Catena.-E. and Edd. "Who also with boldness, seeing there was great boldness now, daily went up and continued in the Temple."
14 kai auth (l. auth de h timh eij ton topon diebaine to en tw oikw esqiein. poiw oikw; en tw ierw b.c. D. F. Cat. This "eating in the house" refers to the clause klwntej te kat oikon arton. If the passage be sound, Chrys. here represents that the Temple was honored by the breaking of bread (the Holy Eucharist?), there-Edd. from E. kai auth de h eij ton topon timh diebaine proj ton tou ierou Despothn. "And the honor itself paid to the place passed over to the Lord of the Temple."
15 Edd. add, to yuxron rhma, "That cold expression."
16 Despotika, i. e. of Christ their common Master. But Erasm. Erant enim ut dominorum, and so Ben.
17 kai tauta en mesoij kindunoij embeblhkotwn autwn. Erasm. omits the two last words: Ben. in media pericula conjectis. The meaning is: "Not even in the midst of dangers, which they themselves had boldly charged, or, invaded."
18 Although he speaks below of Joseph the Patriarch, it seems that the husband of Mary is meant here.
19 Monoj gar, fhsin, antlhsei ta kaka. A. omits this and the next clause: E. substitutes, "so is he even to himself an enemy. Of such an one the soul is," etc. so Edd.
20 We adopt the reading preserved by A. N. (what is also contained in the modern text with additions meant for explanation.) #Ti poihswmen&Eaxute\@ hrwtwn ekeinoi. 9Hmeij de to enantion. Ti poihsomen&Eaxute\ #Aper edei genesqai epoioun. 9Hmeij de tounantion. The modern text, after hr. ekeinoi, inserts, apoginwskontej eautwn. "despairing of themselves:" and, after the second question, legomen, epideiknumenoi proj touj parontaj, kai mega fronountej ef eautoij. "Say (we), showing off ourselves to those present, and thinking great things of ourselves." b.c. omit, perhaps by oversight, the clauses between, Ti poihswmen. (B. ti poihsomen); and, #Aper edei. In the following sentences, the force of the verbs kategnwsan, apegnwsan, egnwsan might be rendered thus: "They knew themselves guilty, knew that in them was no power to save themselves-knew what a gift they received."
21 proj andra mainomenon exwn, pur pneonta. E. F. D. and Edd. omit these words.
22 mh gar amfhrista ta pragmato; Erasm. negligently, non sunt aeque amabiles illae res: Ben. num res sunt mutuo comparabiles?
1 Oecumen, has preserved the true reading: af ou pantej ekinhqhsan. mss. and Cat. ekinhsen. (N. in the margin, by a later hand, enikhse.) E. and Edd. o de tollhn eixe thn ekplhcin kai pantaj ecenise, touto legei.
2 There is no evidence that Peter and John attended upon the Jewish worshipsimply "for expediency." There is much to the contrary. The early Christians had no idea of ceasing to be Jews. Peter at this time supposed it to be necessary for the Gentile converts to be circumcised (Gal. ii.). It was incident to the gradual separation of Christianity from Judaism that those who had been zealous adherents of the latter should suppose that its forms were still to be the moulds of the new system. They were not for this reason less honestly and genuinely Christian, but had not yet apprehended the principle of Christian liberty as Paul afterward expounded it. The point of difficulty was not so much the entrance of the Gentiles into the Kingdom of God as the question whether they should enter through the gate of Judaism-G. B. S.
3 kai oion shmein hsan poihsantej. E. "And a miracle such as they had not yet wrought." So Edd.
4 Oecumen. "That he leaped was either because he was incredulous of what had happened, or, by way of trying his power of stepping more surely and firmly, or, the man did not know how to walk."
5 E. and Edd. "But let us look over again what has been said. `They went up,0' he says, 'at the hour of prayer, the `ninth hour.0' Perhaps just at that time they carried and laid the lame man, when people," etc. In the old text the clause auton bastazontej aphnegkan (which should be oi oi bast. auton) seems meant to explain kaq hmeran: they bore him daily, and the same persons carried him away.
6 E. and Edd. toioutoi tinej hsan kai 'Ioudaioi (for oi 'I.) xwleuontej <\=85_oi de (for autoi) mallon xrhmata aitousi <\=85_oi kai dia touto ..."Such sort of people were also [the] Jews, being lame (i e. like many beggars among ourselves): even when they have only to ask for health, yet they rather ask for money ...who even for this reason beset the temple," etc. But the meaning seems rather to be: "See here an emblem of the Jews. Lame, and needing but," etc.
7 outw pasi gnwrimoj hn oti epeginwskon, A. b.c. D. F. Sav. Morel. Ben. But Commelin. and Ed. Par. Ben. 2. after Erasm. adopt the reading of E. ou mhn pasi gnwrimoj hn oqen kai: because of the following comment on epeginwskon. But the meaning is: They were all acquainted with him (it could not be otherwise): but seeing him walking and leaping, they found it difficult to believe that it was he, and yet they could not doubt it. This is well denoted by epeginskon: for we use this word, epi twn molij gnwrizomenwn: strange as it was, they were satisfied that it was he, the man whom they all knew so well.
8 #Edei pisteuqhnai dioto, b.c. di oti A. This seems to be the comment on the remaining clause of v. 10, which we have supplied: but the meaning is obscure. The modern text has edei goun p. oti.
9 oude gar an eyeusato, oud an ep allouj tinaj hlqen. It is not clear who are the alloi tinesj: and something is wanting. In fact, this part of the Homily is very defective. The next sentence seems to refer to the mention of the porch called Solomon's, but evidently supposes something preceding: e. g. "The miracle was performed at the Beautiful Gate, beside which was the Porch called Solomon's."
10 E. and Edd. Kornhlioj alla nhsteuwn huxeto, kai alla oea. "Cornelius prayed with fasting, for one object: and sees a vision of something other than he thought for."
11 It can hardly be imagined that St. Chrysostom's meaning is correctly reported here. 'En arxh tou dihghmatoj, can only mean, In the beginning of the narrative (of this miracle). It seems that the case of this man, who at first lies at the gate of the temple, unable to stir, and in the end, enters with the Apostles walking and leaping and praising God, furnished the theme for the ethical part of the discourse. "There is the like cure for our souls: let us not give over for want of success in the first attempt, but begin again after every failure."
12 Ouden mega esti gen. didask. thj oik. Ou mikron k. t. l. The passage is manifestly corrupt, and the mss. lend no assistance. Ben. conjecturally, Nihil majus est quam esse doctores orbis: nec parum, etc. Ed. Par. Ben. 2. Fortasse, oukoun mega. But it is more likely that something is wanting, e. g. "It is no great matter [to be free from the vice of swearing. But to set an example to others would be a great thing], to be teachers herein of the whole world," etc.
13 'Alla pou qeleij idein. agaphte, oti o poluj oxloj k. t. l. The modern text, 9O poluj oxloj, agaphte, k. t. l.