Early Church Fathers
12 See Deut. vi. 8.
13 a0katalu/tou, "indestructible."
14 or, "conviction."
15 The early Heretics denied the divine character of the Mosaic dispensation.
18 [The words "after the order of Melchisedec" are in the text of St. Chrys. and in the Textus Rec. They are omitted in recent critical editions, but are implied in the context.-F. G.]
19 The common editions add here ver. 23, 24, "and they truly were many priests, because they were not suffered to continue by reason of death; but this [man] because he continueth ever, hath an unchangeable priesthood." St. Chrys. alludes to these words in what follows: but without citing them.
20 The common texts add here "and that it is with oath-taking": this is probably to be understood: as if he had said, He lays down a second point of difference that, &c.
21 ei0j to\ pantele/j.
22 in this world.
23 in the other world.
24 In Mr. Field's ed. kai; is read here, and where the words are cited afterwards, in the common texts it is omitted. So critical editors consider that the sacred text is toiou=toj ga\r h9mi=n kai\ e@prepen k. l. [The critical editors are not agreed; some insert the kai/, others place it in brackets.-F. G.]
26 As this passage is cited by Facundus Hermianensis, an African Bishop, writing about the year 547, it may be well to give his words and also the two Greek texts corresponding to them, as an evidence that the text which he had was of the short and simple form now restored in Mr. Field's edition.
"In interpretatione quoque Epistolae ad Hebraeos, Sermone xiv, de eo quod scriptum est, Sicut consummatio per Leviticum sacerdotium erat, ita locutus est: Dicit alter propheta, Dolus non est inventus in ore ejus, hoc est nulla calliditas. Hoc forsitan quisquam de Deo dicat, et non erubescit dicens, quia Deus non est callidus, neque dolosus. De eo vero qui secundum carnem est, habebit forsitan rationem." (pro def. trium capp. lib. xi. c. 5, p. 488, ed Sirm.) [Gall. Bibl. Patr. xi. 789.]
Mr. Field's text is, o$ (o@ om. ms. R.) le/gei e#teroj profh/thj : do/loj ou0x eu9re/qh e0n tw=| sto/mati au0tou= (toute/stin, ou0x u@pouloj : tou=to a@n tij peri\ Qeou= ei@poi&Eaxute\ kai\ ou0k ai0sxu/netai le/gwn, o#ti o9 qeo\j ou0k e@stin u#pouloj, ou0de\ dolero/j&Eaxute\ peri me/ntoi tou= kata\ sa/kra e@xoi a@n lo/gon.
The text of Savile and the Benedictines ou0x u#pouloj : kai\ o#ti toiou=toj, a@koue tou= profh/tou legontoj : ou0de\ eu9re/Qh do/loj e0n tw=| sto/mati au0tou=, tou=to ou\n a@n tij peri\ Qeou= ei@poi&Eaxute\ o9 de\ ou0k ai0sxu/netai le/gwn, o$ti o9 qeo\j ou0k e@qtin u#pouloj, ou0de\ dolero/j&Eaxute\ peri\ me\n ou\n tou= kata\ sa/rka e@xoi a@n lo/gon.
27 This is the reading adopted by Mr. Field. The common texts give the passage as it stands in the text of the Epistle [where there is no var. lect. of importance.-F. G.]. Indeed what is omitted must plainly be intended to be supplied.
28 [teteleiwme/non. This is the common Levitical term for priestly consecration. It is also used in the Classics in a corresponding sense of initiation into the mysteries. The English edition takes it in the common sense of perfected.-F. G.]
29 ta\j a0ntidiastola\j kuri/aj.
30 [teteleiwme/non. This is the common Levitical term for priestly consecration. It is also used in the Classics in a corresponding sense of initiation into the mysteries. The English edition takes it in the common sense of perfected.-F. G.]
31 i.e. Baptism.
35 [St. Cyril Alex. speaks too of those who put off baptism till they are old and receive forgiveness through it, but have nought to bring to their Master. Glaph. 273.
36 i.e. mercy [xa/riti, the common word for "grace."-F. G.]
37 basi/leia, but Sav. basileia, a kingdom.
38 "The Dekanoi; at Constantinople were lictors, and had the charge of burying the dead: they are otherwise called funerum elatores, lecticarii, vespillones, libitinarii, kopia=tai. Corippus,lib. iii., says
Jamque ordine certo
------------Turba decanorum, cursorum, in rebus agentum,
------------Cumque palatinis stans candida turba tribunis."Suicer, Thes. Eccles. p. 835, cited by Mr. Field.
1 See Hom. iii.
2 dinei=sqai. The common editions read kinei=sqai. Savile observes that it was the opinion of St. Chrys. that the heaven was stationary, and that the sun, moon and stars moved through it. [Such may have been St. Chrysostom's opinion, but it does not appear in this passage.-F. G.]
4 th=j a0ci/aj tou= Qeou=.
6 That is, lest the belief of His Godhead should undermine our belief in His true manhood.
7 u9podei/gmati...latreu/ousi. i.e. "do service to and minister in that system which is a sample and shadow."
8 e0sfagme/noj, see Rev. v. 6, 9, 12; xiii. 8.
10 e0ntau=qa h[|.
11 ta\ prokei/mena. The Sacred Elements there set before God. [The English edition has here missed the sense of pa/nta pneumatika\ gi/netai ta\ prokei/mena. prokei/mena is predicate rather than subject, and pa/nta is to be taken with pneumatika/, not with prokei/mena. The idea is (as shown by the context) that our spiritual things (hymns, praises, &c.) answer to the parts of the victim laid upon the carnal altar of old.-F. G.]
12 [kexrhma/tistai-a word always used of Divine communications.-F. G.]
14 leitourgi/aj, "service as priest."
15 qew/rei used of contemplating and discerning the mystical sense of the Old Testament.