Nicene and Post-Nicene Fathers, Vol. XIV: Indexes: Greek Words and Phrases Index of Greek Words and Phrases 1. That Christ entered into the rest which He promised His people, while Moses did not. 2. That that rest is Heaven, not the earthly Canaan. As the text stands we must suppose that he is alluding to sayings which had become proverbial, and that his hearers would supply the words, Below Morel. reads, But the three mss. Cf. in 1 Cor. Hom. v. § 4, p. 56, Oxf. Tr. Dr. Bright, Hist. of Church, between a.d. Field. Four of the six mss. G. T. If therefore it is acknowledged, It means rejected after testing, as in case of metals: which may take place, as St. Chrys. implies in this passage, either here or hereafter; either for a time or for eternity. Mr. Field prefers leaving it as it stands without conjecturing what is omitted: only observing that the words Mr. Field thinks that neither reading gives a suitable meaning. If the reading adopted by Mr. F. and followed in the translation be the true one, it must be supposed that St. Chrys. had in mind the condition in which Ezra, or perhaps Nehemiah, found the Jews. The words N.T. N.T. Of the use of Perhaps this may be the true reading, St Chrys. in these words turning his address to those who are suffering worldly wrong: and saying that if they patiently endure, they are not the sufferers, but inflict suffering on their oppressors, though the expression See Hom. xxvii. [6], pp. 489 sqq. See St. Chrys. Homily on the words, John xvii. 19 See many instances of its use in this sense in Mr. Field’s note on St. Chrys. on 1 Cor. Hom. xxviii. (p. 255, A). [See p. 390, O.T.] St. C. makes this the order of the narrative, but most commentators refer the words to an earlier period. St. Chrys. alludes to these words in what follows: but without citing them. St. Chrys. however is speaking of a bishop who repeats baptism. St. Chrys. substitutes The Bened. translator has The Greek has simply the adjective and noun which would naturally be connected by the simple copula.—F.G.] The introduction of the The literal sense is either The readings here vary, without variety of meaning. There are many other instances of a similar negligence of style in the genuine text, as also in other works of St. Chrys. This he applies to the Christian keeping guard over himself (his words are This looks like the gloss of a transcriber, surprised at the suspension of the sense. Whether [ [It is the same word as above and is rendered in the R.V. [The passage is, [There seems to be no need of this slight correction; the present participle of the Greek is even more closely represented by the A.V. than by the above translation. But in view of this note, it must be allowed to stand.—F.G.] [Yet it would be impossible to substitute the word after א N.T. ἐσχάτων τ. ἡ ἣν μαρτυρεῖ περὶ ἐμοῦ εἰς παιδείαν ὑπομένετε καὶ ἤκ τοῦτο μ (pro def. trium capp. lib. xi. c. 5, p. 488, ed Sirm.) [ Gall. Bibl. Patr And do not marvel. But But St. Chrys. is speaking of present privileges here on earth. But mss. But the multitudes not so, but contrariwise, He hath said, Mr. Field says that the old translation of Mutianus in some degree confirms this latter reading, which is easier. The word N.T. One ms. Probably St. Chrys. had this in his mind. See below, page 371, note 5. So perhaps it might be an error of Chrysostom. The apodosis is wanting in the older text, as it is in several other places. The earlier passage, The reference seems rather to be to The words found in some mss. 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.] [The English editor seems to have regarded [The first [This is also given in the margin of W. H. and of the Revisers.] Lachmann [and Tisch., W. H., and the Revisers] read ̓ ̔ ̔ᾔδετο ἀ ἀ ληθεῖς διαθήκαι ἀ νάρχως καὶ ἀϊδίως ἀ νῆκεν ἀ νθρώπου ἀφισταμένου ἀπὸ τοῦ ἀ πόφασιν ἀ παυθαδιαζομένους ἀπόκειται ἀρχὴ τοῦ λόγου ἁ ἁμαρτίας ἡμων αὐτὸς ἀνήνεγκεν ἐν τῷ σώματι αὐτοῦ ἐπὶ τὸ ξύλον ἂν φάγῃ ἃ ἃς ἄ ἄ γρυπνον ἄ θροον ἄ νω καὶ κάτω ἄνθρωπον ἐξήταζεν ἄνθρωπος ἅ ἐ ἐ νδιαιτᾶσθαι ἐ ξέστη ἐ ξαίρετον ἐ ξηγήσατο ἐ πτοημένοι ἐ τύρευον ἐπισκοπὴ ἡ παῤ αὐτοῦ ἐρχόμενος ἐρχόμενος πρός με ἑ ἑώρ ἑορτὴ τῶν ̓Ι ἔ ἔ πελκον ἔρως ἔτυχεν ἕ ἠ ἡ ἡσύχασον ἢ ἢ βολόδι κατατοξευθήσεται ἤ ἥ ἦ ἧ ἰ ἱ ἴ ἵ ὀ ὁ ὁ Σύρος ὁ Σύρος, καὶ ἐνεπύρισεν, εἶπεν ὁ δὲ οὐκ αἰσχύνεται λέγων, ὅτι ὁ θεὸς οὐκ ἔστιν ὕπουλος, οὐδὲ δολερός ὁ κύρίος ὁ μόσκηνος ὁ μοτίμως ὃ ὄ ὅ ὑ ὑ πόθεσις ὑ ποσκελίσαι ὕ ὠ ὡ ὢ ὤ ὥ ὥσπερ γὰρ ὧ ὰ έ ᾅ ᾔ ᾠ ᾧ ῎ ῎Αγγελος ῞ ῞Αγις ῥ — — F.G.] —F.G.] —a word always used of Divine communications.—F.G.] —from His being the true “The Optative Mode in Hellenistic Greek,” by Prof. H. M. Harman, D.D., LL.D. Journal of Soc. of Bibl. Lit. and Exegesis … Αἰγύπτου Αβραὰμ Αρα οὖν Δεκανοὶ Δεσπόσυνοι Δεσπότην Διαμαρτύρομαι ἐνώπιον τοῦ Θεοῦ Εἰς πῦρ ξαίνοντι Εκεῖνος Ελλήνων Ελληνικὸν Ενεβριμήσατο Επωλεῖτο Ηδη γάρ ποτ̓ ἐγὼ γενόμην κοῦρός τε κόρη τε Θάμνος τ̓ οἵωνός τε καὶ ἐξ ἁλὸς ἔμπυρος ἰχθύς Θεὸς Θεοῦ Ιδοὺ Ιδοὺ, φησὶ, καὶ αὕτη καινὴ τυγχάνει Ιησοῦν Ιησοῦς Ιουδαίου τινός Ιουδαίους Κύριε Κύριον Κύριος Κύριος εἰμὶ τοῦ ἄγειν Λεία Ο Θεὸς Οπερ φθάσας εἶπε Σίμων ̓Ιωνᾶ Σύρος ΣΨΜΒΟΛ 210 \φ ̈ΣΙΛ Γαλατια̈ \σ 12 Σιμῶνος Πέτρου Τὸ ἀντικατέστητε, πρὸς τοὺς ἑστῶτας εἴρηται Τοὺς ὀχετοὺς τῶν ἀμαρῶν ἕλκειν Φαρισαίους Χαίρετε Χριστοῦ αἰὼν αἰώνων αἰῶνος αἰνίγματα αἰνίττεσθαι αἰτιολογίαν τιθεμένης τὰ ἐκ τῆς ἐκβάσεως συμβαίνοντα αἰωνίου αἰωνίων αἰωνας αἴτιον αἷμα αἷς αὐθεντίαν αὐθεντίας αὐτὰ αὐτάρκης αὐτὸς αὐτὸ γίγνεται αὐτόθεν αὐτόματα αὐτόματος αὐτόν αὐτῇ αὐτοῦ αὐτοζωή αὑτοὺς ἐπήρωσε αὔτην ἔχειν και θ. γ αὕτη αγδαῖον αθυμίας αστώνη αυτὸν αυτοῖς βάλε βάλλειν βάναυσον καὶ ὑγρὸν βήματος βίον βαλεῖν βαρβάρους βασίλεια βασιλεια βδελυρὰ βεβήκοτα βεβίασται τὸ σόν βεβηλοῦνται βιωτικὰς βούλεται βούλεται διδάξαι βούλομαι βοῶν βολοὺς βουλήσει καὶ γνώμῃ βουλήσεις βουνοὶ γὰρ γάπην γάπης γέγονεν γένετο γένητον γέννητον γέννητος γέφος γίνεται γίου γόμφους γὼ ἐν τῷ Πατρὶ καὶ ὁ Πατὴρ ἐν ἐμοί γγὺς ἀφανισμοῦ γγὺς τοῦ τύπου γεέννης γείρεται γεγόνει γεγενημένην γεγονε γενόμενος ἔμπροσθεν γενεᾷ γενητός γενητῇ γεννήσεως γενναίως γεννητὸς ἀγενητῶς γεννητῇ γενομένων γεωργοῦσι γιάζω για για τῶν ἁγίων γιασμοῦ γκαίνια γκαλεῖ γκαλυψάμενος γκεκαίνισται γκον γνήσιος γνόησας γνώμῃ γνώμης γνώμοσι γνώμων γνώρισα ὑμῖν γνησίως γνωμὴν γνωμοσύνην γνωστῶς γοραίων γουμένων γράμματος γραφή γρυπνος γυμνάζει γχομένους γωνίαν γωνίας γωνιῶν αὐτὸν δὲ ἑκάστου ζωὴ ἐγγυτέρα πολλῷ καὶ ἡ τελευτή δήλων δίαιταν δίαυλος δίκαις δόκιμος δόξα δῆμον δῴης δῷς δείλην δεῖξαι δεικνὺς ὅτι οὐκ ἐκεῖνα ἁπλῶς ἦν, ἀλλὰ καὶ αὐτὴ ἡ οἰκονομία ἔξω πάθους ἦν δεξάμενος δεσποτείας δευτέρῳ δὲ ὅτι οὐ δη ἄν τούτου ἐγενόμην δη ἐτύχετε δηλος δημηγορῶν δημιουργίας δημιουργὸς δημιουργεῖ δητε θεωρῆτε δἰ ὁ καὶ τὴν ὑπακοὴν ἀναβάλλεται δἰ ὑμᾶς δἰ οὗ διὰ διὰ δὲ τοῦ ἀ. τὸ ἴσον ἐσήμανε τῆς οὐσίας, καὶ τὴν πρὸς τὸν πατέρα ἐγγύτητα διὰ λουτροῦ διὰ μεσίτου διὰ τὸ τὴν κεφαλὴν τοῦτο γίνεσθαι διὰ τὸ τῶν ἁμαρτημάτων ἀνενέργητον διὰ τῶν πραγμάτων διὰ ταύτης διὰ τοῦ Υἱοῦ ἐν τῷ Πνεύματι τῷ ̔Αγίῳ διὰ τοῦ καταπετάσματος διὰ τοῦ υἱοῦ διὰ τοῦτο διάθεσιν διάνοια οὖς διάπλασιν διάστημα διέκυψε διέσυρε διέσυρον διώματα διώτης διαῤῥεῖν διαβαλεῖν διαβαστάζοντα διαζόντως διαθεσεως διακύψαι διακεχυμένοι διακεχυμένον διακονίαν διακρατοῦμεν διακρούεσθαι διακωδωνίζει διακωδωνίσαντες διαλαβεῖν διαμωκῶνται διαξαίνομεν διαπερᾶν διαπορθμεύων διασπώμενος διαστροφή διατ διεπόρθμευσεν διεστράφη δικήθης δικαιώματα δικαστήριον δικεις δινεῖσθαι δινούσης διοικεῖ διορθώσεως δοῦ δου δρανὴς δραπετεύοντα δραπετεύσει δυὸ πρόσωπα δεικνὺς, καὶ Θεὸν καὶ ἄνθρωπον δυὸ τὸν αὐτὸν δεικνὺς, κ. θ. κ. ἀ δυνάμεις δυσήνιος δυσανασχετῶν δυσειδία δυσωδία εἰ μὲν οὖν τελείωσις, τουτέστι τῆς τῶν πραγμάτων, τῆς τῶν δογμάτων, τοῦ Βίου ἡ τελείωσις εἰ μὴ εἰ π. ὑπ εἰκόνος εἰκὼν εἰκόσιν εἰκών εἰκῆ εἰκῇ πάντα ἐρωτῶντα εἰλικρινοῦς εἰρωνείας εἰς εἰς ἀθέτησιν τῆς ἁμαρτίας διὰ τῆς θυσίας αὐτοῦ πεφανέρωται εἰς ἓν εἰς αὐτὸν εἰς δάκρυα καθέλκων εἰς καταβολὴν σπέρματος εἰς κλίβανον εἰς παιδείαν εἰς παροξυσμὸν εἰς πολὺ παρετείνετο εἰς σύνεσιν εἰς τὰ μέρη εἰς τὰς Σπανίας ἦλθεν· εἶτα εἰς ̓Ιουδαίαν ἔβη ὅτε καὶ ̓Ιουδαίους εἶδε εἰς τέλος εἰς τὴν ἐπίουσαν ἡμ εἰς τὴν τῶν δυὸ ὑπόστασιν εἰς τὸ ὄνομα αὐτοῦ εἰς τὸ π εἰς τὸ παντελές εἰς τὸν κόσμον εἰσάγει τὰ παῤ ἑαυτοῦ εἰσεκώμασε εἰσερχομένην εἴκων εἴρηται εἶδος εἶπον εἶχε εὐγενεία εὐγνώμονες εὐγνώμονος εὐγνωμονέστερον εὐγνωμοσύνην εὐδόκιμον εὐδαίμονες εὐδοκίμησιν εὐκολία εὐκολίαν εὐκολωτέρα εὐλάβειαν εὐλαβεστέρους εὐπερίστατον εὐρίπιστοι εὐσεβείαν εὐσχημόνως εὐτελείας εὐτονίαν εὐφήμῳ εὔθραυστον ὁρμὴν εὔκολον γνώμην εὶ ερέων ερός ερεύς ερεῖον ερουργοῦντα ερωσύνης εσαν ζωὴν θάλαμος θέλω θέσιν θέτησις θῦμα καὶ ἱερεῖον θῶν θαλάμου θαυμάζων θαυμαστοὶ θεός θεώρει θεώρησε θεῖα τελεῖται ἐν αὐτῷ σύμβολα θεατριζόμενοι θελοκακεῖτε θελοκακοῦντες θεν θεν εἰκὸς δεύτερον τοῦτο γεγενῆσθαι θεν καὶ ἔπεισί μοι θεομάχοις θεράπευσε θεραπεύει θεωρία θεωρεῖ θεωρημάτων θηρίων θηριομάχοις θικώτερον θλίβεται σφὴνούμενος θλίψεσι θλῖψις θλησαν θλησιν θλον θμιζεν θνους θολὸς θολοῖ θρήνων θρόον θρασεῖα θροον θυσία θυσίας θ. οὐδὲ ἔπ. μ κ κ Θεοῦ κ παρέργου κ περιουσίας κ προχείρου κἂν ἐλεύθερος κἂν ἐλεύθερος, κἂν μόναχος κἂν δοῦλος ᾖ κἂν μἡ καταβάλῃ κάθητο κάρῳ κέρασε κήρατον κήρυγμα κήρυξ κόπτεσθαι κύριος κώμῃ καὶ καὶ ἀπὸ ἐξαγορεύσεως καὶ ἄρτον αἰτῶν, φησί καὶ ἐνεπύρισεν ὁ Θεός καὶ ὑμ. λέγετε καὶ ὑποψίας ἦν μετὰ τὸ κήρυγμα λοιπόν καὶ διὰ τοῦ ἀπαυγάσματος τῆς οὐσίας τὴν ἐγγύτητα ἔδειξεν καὶ κατέστησας αὐτὸν ἐπὶ τὰ ἔργα τῶν χειρῶν σου καὶ οὐκ αἰσχύνεται λέγων, ὅτι ὁ θεὸς οὐκ ἔστιν ὕπουλος, οὐδὲ δολερός καὶ πάντα τὰ αὐτοῦ ὄντως ἀνεζήτη, ὡς καὶ περὶ τῆς ἀώρου ἡλικίας τῆς σφαττομένης καὶ πίστεσιν καὶ παρὰ καιρὸν ἡλικίας καὶ πεισθέντες καὶ πρὸς αὐτὸν καὶ πρὸς σέ καὶ τοῦ μὴ ἐπὶ τοῖς αὐτοῖς αὐτὴν ἀναμένειν καί καθ̓ ἑαυτὴν καθ̓ ὃ καθ̓ ὃν καθ̓ ὑπέρβατον καθάπαξ καθάπερ οὖν καὶ θνητὴν γενομένην καθέζετο καθέστηκε καθῆκα καθαρὰ καθαράν καθεῖναι καθηγητὴς καθυφεὶς καινὴ καινὴ δὲ καὶ αὕτη τ καινὴ τ καιρίῳ καιρὸν κακῶς ἡνωμένων κακουχούμενοι καλὰ καλέσαι καλέσεται καλῶν τις καλοὺς κἀγαθοὺς καλοῦντι καπηλείας καρπούς κατ̓ ἐνιαυτὸν κατ̓ εἶδος κατὰ πίστιν κατὰ πνεῦμα κατὰ προαίρεσιν κατὰ σύγκρισιν κατὰ τὰ εἰρημένα κατὰ τὴν ὑπόστασιν κατὰ τὸ ῥητὸν κατὰ τὸ π κατὰ τὸν πατέρα κατὰ τοῦ Χ κατὰ τοῦ ν κατόρθωμα καταβλάπτει καταγωγἡ κατακαμπτομένης κατακρημνίζεται καταλάβῃ καταλύσας καταλύτου κατανυγῶμεν καταπέτασμα καταπέτασμα ὁ οὐρανός· ὥσπερ γὰρ ἀποτειχίζει τὰ ἅγια καταπέτασμα, ἡ σὰρξ κρύπτουσα τὴν θεότητα κατασκεύασας κατασκευάζει κατασκευὴ καταστάσεως καταφρονεῖ καταχωννύμενα κατεδέξετο κατεπόθησαν κατεποντίσθησαν κατεσκεύασεν κατεσκεύασται κατεχόμενου κατηγοροῦντες κατηξιώθησαν ὑπὲρ τοῦ ὀνόματος ἀτιμασθῆναι κατηφεῖν κατηχεῖν κατορθώματα κατορθωμάτων κατωφερὴς κδότους κείνῳ κείνη κεῖ κεῖθεν κεῖνο ἐνηργεῖτο κεῖνον κεῖνος κεινος κειοῦντο κενώσειε κενῶσαι κενῶσαι ἑαυτὸν κενοδοξία κεχρημάτισται κηδεμονίας κηράτῳ κηράτους κινῶ, πᾶσιν ἀνθρώποις ὁμοίως ἀρμόζοντα, καὶ πᾶσιν ἐπιτήδειον πάθεσιν κινδύνευσεν κινδυνεύω κινεῖσθαι κιρνᾶ κκυλίσθη κλύεις κληρονόμον ἀφιέναι τὸν Χ. ἀφίεντα κλοπὴν δεδημοσιευμένην κμὴν κμαζόντων κούοντες τὸν λόγον τοῦ Θεοῦ κοῆς κοῆς λόγον ὀφείλω κοινὸν προύκειτο κοινῆς ἐννοίας κοινωνία κοιτωνίσκῳ κολουθίαν κολουθίας κομῶντα κομισάμενοι κοντα κοπιᾶται κορυφαίου κορυφαῖος κοσμικαῖς καὶ κοσμικοῖς κπλύνεις κπομπεῦσαι κράζειν κρίβαντος κρίβειαν κρίμα κρίνεσθαι κρατητικόν κρατον κριβέστεροι κριβὴς κριρῆς κροθίνια κρον καὶ ἠκριβωμένον κρωτηρίαζε κτῖνα κτισθεὶς κτισις κτραχηλίζειν κτραχηλίσῃς κυβερνῶν κυρίους κυριώτερα κφέρουσα λέγει ἕτερος προφήτης· δόλος οὐχ εὑρέθη ἐν τῷ στόματι αὐτοῦ (τουτέστιν, οὐχ ὕπουλος· τοῦτο ἄν τις περὶ Θεοῦ εἴποι λέγξαι λέγοντες λέγουσιν λήθεια λήμη λήμης λίχνον λόγοις λόγον λόγος λόγου λόγων ὑποθέσει λύει λύμη λύοντα λύπης λύσιν τῶν ἡμαρτημένων λύχνον λαβὴ λαβόντες λαβες λαθον λαιον λαλεῖ λαλεῖται λατρεύειν λατρεύομεν λατρεύουσι λατρεύωμεν λεήμων λεήσεις λείφει λείφοντα λεγχομένην λεγχον λεγχος λεημοσύναι καί πίστεις λεημοσύνη λεημοσύνης λειτουργία λειτουργίαν λειτουργίας λεον λεπτῶν ὀθονίων λετημοσύνην ἐργάζεσθαι ληξιν ληπτον ληπτος λιγγιάσαντας λιγγιᾷ λιγγιῶν λιγγος λιγοψυχίαν λιπαίνει λιτὴ λιτόν λκων λλ̓ ἅμα ἦλθε λλ̓ ὄνομα αὐτοῦ καλέσεται λλὰ ̓Ιωάννης ἐνταῦθα τὸ Οὔπω ἤκει ἡ ὥρα μου εἰσάγει τὸν Χριστὸν λέγοντα δεικνὺς ὅτι κ.τ.λ λλὰ διὰ τῶν οὕτως εἰρημένων τοῦτο δηλῶσαι κ.τ.λ λλὰ ζῶσαν αὐτὴν ἐκάλεσε· τουτέστι, τὰ προστάγματα, τὴν μένουσαν λλος τις λλως λλως δὲ καινὴ λογισάμενος λογισμὸν λογισμὸς λοιπὸν λοχείας μάχαιραν μέσον μέσος μέσως μὴ μὴ ὁ νόμος ἡμῶν κ.τ.λ μὴ δῴης εἰς σάλον τὸν πόδα σον, μηδὲ νυστάξῃ μὴ προσθῇς ἔτι μόναχος μόφυλοι μᾶλλον αὐτοῦ καθάπτεται συμφερόντως μακρῶν λόγων ἀνελίττοντες διαύλους μαλάττεσθαι μαναὰ μανιάκην μαννὰ μαρτύρων μαρτύρων ὄγκον μαρτες μαρτυροῦμεν μβ μβάλλει μβλυτέραν μείζονός ἐστιν μείζονός εἰσιν ἰσοτιμίας μείζονα μείζονος πολιτείας μεῖζον μεῖς ἐποιήσατε κ.τ.λ μεῖς λέγετε μεγάλης βουλῆς ἄγγελος μεθεκτἡν δωρεὰν μελλόντων μεμερινημένην μεσίτευσεν μετ̓ ἀδείας μετ̓ ἐμῶν μετὰ μετὰ ταῦτα μετὰ τελείωσιν μετὰ τοῦ Υἱοῦ σὺν τῷ Πνευματι τῷ ̔Αγίῳ μετάθεσις ἀμείνων μετέπεσεν μετέωροι μετέωρον μεταπεσεῖν μετριάζειν μετριάζωμεν μετριάζων μετριοπαθεῖν μικροψυχίαν μικροψυχῶμεν μιμηταὶ μοῦνται μοιβῆς μολογία μοναζόντων ἀνδρῶν μονομάχος μπαθῆ μπλατύνων ἑαυτόν μπορικὸς μσον μυρία μυρία φιλοσοφεῖν μυρίασιν ἀγγέλων μυσταγωγίαν μφέρεσθαι μφανίζεται ν ν ἐμοὶ ὁ Πατὴρ, κἀγὼ ἐν αὐτῷ ν ἡμῖν ν ὑποδείγματι ν ὑστερήσῃ ὑπόμεινον αὐτὸν ν ᾧ ν Αἰγύπτῳ ν αἰνίγματι ν κατηφείᾳ ν κεχρηματισμένον ν κεχρηματισμένον ὑπὸ ν μἡ ᾖ ἄξιος, ἐὰν μὴ ᾖ δίκαιος ν μὴ ᾖ δεδ. αὐτῷ ν νοοῦμεν ν οὖν δείξω ν π ν πᾶσι ν πᾶσιν ν παραβύστῳ ν παραβολῇ ν τάξει ν τῇ ἐρήμῳ ν τῇ διαστολῇ ν τῷ λέγεσθαι ν ταῖς ἑωθιναῖς, ἐν ταῖς ἑσπεριναῖς ν υἱῷ ν φιλοσοφίᾳ νάγκας νάρκα νάστατον νέκρωσίς νέπαφον νέργειαν νέφυρε νήγεσθε νήπλωται νήργει νήφειν νήψατε νόσον νώσει νῆλ νῦν να δειξῇ να μάθῃ να μάθῃς να μετὰ ἀσφαλείας ἀσφαλείᾳ ἀρχῇ να σωθῆ ὁ κόσμος δἰ αὐτοῦ ναβάντες ναβαλλόμεθα ναβλέψας τοῖς ὀφθαλμοῖς ὁρᾶ ὄχλον πολύν ναγινώσκειν ναγκαία καὶ ἀπαραίτητος ναδέχεσθαι ναδεξάμενος ναθεωροῦντες ναι ναιρεῖ νακαγχάζωμεν νακερασθῶμεν νακιρνᾶται ναπόδεικτον ναπεπτωκώς ναποθανέτω ναπομένει ναρχον ναρχος ναστὰς ναστοιχειωθέντες ναυτιῶμεν ναχαίτισον νδεὴς νδεία νδιάθετον νδιδόντες νδιωγμοῖς νεώσει νεῦρα νεγχώρητον νεδοευόντων αὐτοὺς νεκαίνισε νελίττοντες νενεγκεῖν νενομοθέτηται νενομοθέτητο νεργείαν νεργείας νεργούμενον αὐτὸν νερμάτιστος νεσις νεστηκότα νθηρὰν νθρώπινα περιφρονεῖ νοῦς νοεῖ ἡ διάνοια νοητὸν νοητῆς νοητῶν νοητοῦ νομία ἐκ βαβυλῶνος νομοθετουμένων νομος νοοῦμεν νοσηλεύωμεν ντίρροπος ντίτυπα νταῦθα νταῦθα ᾖ ντεύθεν ντεύξει ντεύξεσιν ντεῦθεν ντεταμένον ντιδιαστολὴν ντιθέντα ντιλάβεσθαι ντιστρέφει ντιτυπα ντρέπειν ντρεπτικῶς ντρυφῶν νυμφὼν νυπόστατον νυπόστατος νυπαρξιὰν νυστάξει νω καὶ κάτω νω καὶ κάτω στρέφετε νωθεν νωθεν ἠλειμμένην νωθροὶ νωσε ξ ἀμετρίας ξ ἀμφοτέρων τούτων ἡ ̓Εκκλησία συνέστηκε ξ ἀνόμων πλημμελεία ξ ἀρχῆς ξ ἑνὸς ξ αὐτοῦ ἐστιν· ὥσπερ δὲ ξ οὐκ ὃντων ξ οὗ ξ οὗ ἐστιν ὁ θεός ξέκλινεν ἐξένευσεν ξέπιπτε ξήγησιν ξίαν ξίτηλον ξῦσαι ἀπὸ γῆρας ὀλοιόν ξαίρετον ξεκάλυπτον ξευτελίζων ξιώματι ἱερατικῷ ξιος ξοδον ξουσία ξω οἰκείοις ακοῖς οἰκεῖον τὸ πάθος οἰκειοῦσθαι οἰκονομήσοντα οἰκονομία οἰκονομίας οἰκονομίας τινὸς οἰκονομῶν οἰκονομῶν τὰ ἀνθρώπινα οἱ κατ̓ ἐκείνους οἱ περιπατήσαντες οἱ τύλοι οἱ τυφλοὶ τοὺς ὀφθαλμοὺς οἱκημάτων οἴκοθεν οἶκον οἷς προεφητεύετο οὐ γὰρ εἴπεν, ἄνωθέν σε οἶδα, καὶ τὸν τρόπον, καὶ τὴν ἐπ οὐ δύνασθε οὐ λαμβάνει κ.τ.λ οὐ λαμβάνετε οὐ μὴ ἀπ οὐ πολλὴν οὐδὲ οὐδὲ ὄναρ οὐδὲ ὄναρ μετέχοντας οὐδὲν τὸ μέσον οὐδαμοῦ γνώριμοι γεγόνασι οὐδεὶς ἀνθρώπινα φρονεῖ οὐδεὶς ἐπίασεν αὐτόν οὐδ. οὐράνια φ οὐκ ἀπεστάλην οὐκ ἀπιστῶ οὐκ ἐκομίσαντο οὐκ ἔχει φύσιν τὸ πρᾶγμα οὐκ ὄντα ἐχαρίσατο οὐκέτι οὐν οὐσία ἐνυπόστατος οὐσίαν οὐσίας οὐσιώθη οὐσιώσεως οὐχ ὕπουλος· καὶ ὅτι τοιοῦτος, ἄκουε τοῦ προφήτου λέγοντος· οὐδὲ εὑρέθη δόλος ἐν τῷ στόματι αὐτοῦ, τοῦτο οὖν ἄν τις περὶ Θεοῦ εἴποι οὑσία οὔ γὰρ εἶχεν ἐξουσίαν οὔδενα λόγον ποιουμένους οὕτω δηλῶν οὕτω τὰ πράγματα ᾠκονόμει οὕτω τοῖς θείοις λόγοις προσβάλλωμεν, καὶ οὕτω μετὰ συντετριμμένης σφόδρα τῆς διανοίας κ.τ.λ οὕτως οὐδὲ βαπτισθῆναι οὗ οὗ μάλιστα καὶ ἐντεῦθεν τὴν κηδεμονίαν ἔστι μαθεῖν οὗτοι κἀκεῖνοι οὗτος ομφαίαν οπὴ οπὴν οπῆς π̓ ἐκ π̓ ἐκείνου πάγουσα πάθη πάλιν πάλιν ἐπέστη πάντα πάντα ἐγίνετο πάντα πνευματικὰ γίνεται τὰ προκείμενα πάντας πάντες πάντι πάρας οὖν ὁ ̓Ιησοῦς τοὺς ὀφθαλμοὺς, καὶ θεασάμενος ὅτι πολὺς ὄχλος ἔρχεται πρὸς αὐτόν πάρελκον πάρεργα πάρεργον πάρξεως πὲρ ἁπάντων πέλαβες πέλαστος πένειμε τοῖς ἔθνεσι πέραν πέραντλον πέσταλκε πέστειλε πέστειλεν πήντησεν πήρτησεν πὶ πὶ διορθώσει πὶ τῇ ἐνεργείᾳ πὶ τῇ π πὶ τῇ πηγῇ πὶ τοῖς ἀγαθοῖς πί τίσιν πίθανον πίνακα πίστεις πίστις πὸ πὸ κηδείας πὸ παθοῦς τοῦ ἐαυτῶν πὸ τοῦ αἰῶνος πόδειγμα πόδικοι πόθεν ἀγοράσομεν ἄρτους ἵνα ἔρχεται, κ.τ.λ πόθεσιν πόθεσις πόκειται πόλιν πόστασιν πόστασις πότε πόφασις πύλη πώναντο πώνατο πᾳδόμενον πᾴδοντος πᾶραι πᾶσαν τὴν πραγματείαν συνεστήσατο πῆλθε πῆλθον πῶς ἂν ταῦτα πῶς ἐνταῦθα πῶς οὖν ἔλαβεν αὐτόν πῶς συνέλαβον αὐτόν παύγασμα παῤῥησίας παῤῥησίας πολλῆς παγορεύειν τὰ καθ̓ ἑ παθῶς παθε τι παθημάτων παναισχυντεῖ πανηγύρει παννυχὶς παννυχίσωμεν παντὶ τῷ μεριμνῶντι ἔνεστί περισσόν παντλεῖ παξ παπορήσας παρὰ παρὰ Θ παρὰ Θεοῦ παρὰ σεαυτῷ παρὰ σοί παρὰ τὸ σκηνοῦν ἐκεῖ παρὰ τὸ τοῦ Π παρὰ τοῦ Π παρά σε παράλλακτον παράστησαι παρέδωκε παρέλκον παρέργως παρέσταναι παρήχθημεν παραβάσεως παραγίνηται παραδειγματίσαι παραδειγματισμός παρακύψειν παρακαλεῖτε παρακλήσεως παρακνίζειν παραλύσεως παραλλαγήν παραλλαξία παραλυθέντας παρανοίξαντες παραπλησίως παραρρυῆναι παρατήρησις παρατηρεῖσθε παρατηρεῖτε παραφθέγγονται παραχαράτοντας παραχαράττωσι παρείληπται ἐπὶ τῆς οἰκονομίας παρεγγυάσαντες παρειμένους παρεσαλεύθησαν παρηλλαγμένον παροινήθεντος παρουσία παρρησίαστοι παρρησιαστος παρυφέστηκε παστάδος πατρίδος παχύτατα παχύτερα παχύτητος πείρα πεγνώσθην πεθύμησε πειδὴ πειθέτω καὶ κλ. κ.τ.λ πειρῶνται πεκεῖτο στοιχεῖον πενθους πεπιλημένην πεποιηκέναι περ δήπου καὶ ̔Ηλίας πεποίηκε περ οὖν καὶ ̔Ηλία περὶ μὲν οὖν τοῦ κατὰ σάρκα ἔχοι ἂν λόγον περὶ μέντοι τοῦ κατὰ σάκρα ἔχοι ἂν λόγον περὶ τὸν Χ περίστασιν παθεῖν περακοντίσαι περβαίνει περιίστησι περιουσίας περιπίπτειν περισσὸν ἔχωσι περιστῆναι περιστελεῖται περορίας πεσοβεῖ πεται πηγόρευσε πηγασαι πηρώματα πηροῦνται πιῤῥίπτειν πιγράψας πιδίδοναι πιεικείαν πιθέτης πικουρία πιλαβώμεθα πιουσίον πισύρεσθαι πισημαίνεται πισκώπτων πισκοποῦντες πισπασώμεθα πιστὸς πιστώθη πιστεύθη πιστρέφει πιστρέψαι πιτύχωμεν πιτευξόμεθα πιτρίμμασι πιχριομένους πλῶς πλῶς ἕξω πρόσκειται πλῶς καὶ εἰκῆ πλαδῶσα πλαστος πλατος πλείονα συνάπτουσιν πλεονεξίας πλευρὰς διωρυγμένους πλησίον πνεῦμα πνευματικά πνευματική πνευματικὸς ποβάθρας πογεννηθῆναι πογνῶτε πογράφει πογράψας πογραφὰς πογραφὴ πείρας ποδίδωσι ποδύεται πρὸς ποδείγματα ποδείγματι ποθέσεις ποιήσας ποιῶμεν ποιοῦμεν ποιος ποκειμένων ποκλήρωσιν ποκναίοντες ποκνοῦντες πολίτην πολὺ μέγα πολύπλοκον πολύτροπος πολῖτας πολαύων πολαύωσι πολελυμένον πολεμεῖτο πολιτεία πολιτείαν πολιτείας πολιτισμὸς πολλάκις πολλὴν παρέχωμεν τὴν ἡσυχίαν πολλοὶ τῶν ἀναγινωσκόντων τὸ ῥητὸν τοῦτο διαποροῦντες φάσι· τί δήποτε Πέτρος κ.τ.λ πολογήσομαι πολυειδὴς πομπῆς πομπεύουσα ποξύει ποξύσωμεν ποπτεύειν πορώτερον ποσκελίσαι ποστάσει ποστάσεως ποστάσις ποστολὴ ποστρέψαι ποτε ποτείνεσθαι ποτηγανιζομένῃ ποτυμπανίσθησαν ποτυμπανισμός που ἔπνει πουλον πρὶν γενέσεως πρὸς πρὸς ὑπόστασιν πρὸς σωτηρίας πρόῤῥησιν πρόσχυσιν πρόσχυσις πρόσωπον πρώην πρᾶγμα πρῶτος ἢν πραγματεύσατο πρεσβυτέρα προέτειναν προῃρῆσθαι προαίρεσιν προαιώνιον προαιώνιος προαιρέσει προαιρέσεως προβατικὴ κολυμβήθρα προβληθέντος προείρ προείρηται προελέσθαι καὶ βουληθῆναι προελθοῦσα προετυποῦτο προηγόρευται προηγουμένως προθεσμίαν ἀπολογίας προκαταπληττομένης αὐτῶν ὡς ᾠόντο προκείμενα προκειμένου προληψεως προξενεῖ προξενοῦσα προοίμιον προοιμίων προσήκοντα καιρὸν προσίσταται προσώπως προσεδέξασθε προσεκύνησεν προσηλώσας προσηλοῦν προσκυνεῖ προστασία προστασίαν προστετηκέναι προστετηκὸς προστιθέασι τῇ πτήσει πάλιν καὶ προσφάγιον προτρεπτικὴ προφορικὸν προϋπ πρωτοτόκια πτόμεθα τῶν πραγμάτων πτερώθησαν πτοῆσθαι πυκνὸς πυκτίον π. λεγ ρέων ρώτων ρώτων ἐνταῦθα παρεκαλοῦν ἐστὶ, τῇ ἐγχωρίῳ αὐτῶν φωνῇ ρᾷς πῶς καὶ σκηνὴν καὶ καταπέτασμα καὶ οὐρανὸν τὸ σῶμα καλεῖ ρῶν ρανον ρατὰ ρατὸν ργάζεται ργίας ρει ρευγομένων ρη ρθριζον πρὸς ρθρου βαθέος ριστον ριστοποιοῦνται ρκεσθηόμεθα ρκωμοσίας ρμᾶν ρχὴν τῆς ὑποστάσεως ρχήστρας ρχειν χειρῶν ἀδίκων ρχεται ρχηγὸν ρχηστὰς ρχοντες ρωτῶν ς σ σὰρξ σάρκα σήμερον σότιμον σὺ λέγεις σὺ μαρτυρεῖς σύλληψιν σύμβολον σύν σύνεσις σύνθεσιν σα ἐπᾴδει σαββατισμὸς σαγήνευσε σαγήνη σαγηνεύσῃ σαγηνεύσασα σαν σατανικόν σαφηνίζει σε σεμνότητα σεμνολογήματα σηκῶ σημον σθενούντων σκάμμα σκάμματα, διαύλους, λαβὰς σκάμματι σκήνωσεν σκήσαμεν σκώμματα σκαιώρημα σκαμμάτων σκεπάσματα σκηνὴν καὶ καταπέτασμα καὶ οὐρανόν σκιατροφία σοβοῦντας σοστάσιον σοφίας σπερ στίζεσθαι στῦλοι στε εἶναι παράκλησιν ὑμῖν στε τὰ μετὰ ταῦτα λυμήνασθαι στενάζοντες στερροὺς καινοὺς στε, φησι στηλιτεύεσθαι στι παρατηρεῖσθαι στιν στοιχείοις στοιχεῖ στομάτων στρέφεσθαι στρέφεται στραγάλους στρατιῶται συγκατάβασις συγκεκερασμένους συγκεκραμένης συγκεκραμένος συγκεκραμένους συγκρίτως συγκρατεῖ συγκροτεῖ συμπαθεῖν συνάξεως συνέδρια συναλιζόμενος αὐτοῖς ἦν συναφείᾳ συνεστάλθαι συνεχῶς συντρόφου συρίγγων συστρέφον σφίγξαι σφίγξας σφόδρα πνέουσαν σφαγμένος σφαδαζόντων σφαιρίζειν σφαλέστεροι σφιγξε σφοδρότερον σχάτου τῶν ἡμερῶν σχέσει καὶ οἰκειώσει σχῆμα σωτηρίου πάθους ἀπόῤῥητα σύμβολα σωφροσύνην κοσμιότητα τὰ τὰ ἄνω φρονεῖ τὰ ἅγια τοῖς ἁγίοις τὰ ἅγια· καταπέτασμα ἡ σὰρξ, κρύπτουσα τὴν θ τὰ ἐκεῖ τὰ ἐντάφια τὰ ἡμέτερα τὰ ἡμέτερο τὰ ὄντα τὰ ὑποκάτω τοῦ Θεοῦ τὰ γενόμενα τὰ δευτερεῖα προσενεγκών τὰ διὰ τῶν ἀγγέλων οἰκονομηθέντα τὰ εἰρημένα λογισμῷ μὲν εὐρεῖν, κ.τ.λ τὰ κατὰ τὰ κατεπείγοντα τὰ μέρη τὰ μὴ ὄντα ὡς ὄντα τὰ μετὰ ταῦτα τὰ παῤ αὐτοῦ τὰ πολλὰ τὰ προκείμενα τὰ στοιχεῖα τῆς ἀρχῆς τὰ τῆς ἀ τὰ τῆς οὐσίας τὰ τοῦ Θεοῦ τὰ τοῦ Χριστοῦ συγκροτούντων τὰς ἀντιδιαστολὰς κυρίας τέρα αὐτοῖς αὕτη προαναφώνησῖς τέως τὴν ἀρχήν τὴν ἐλευθέραν τὴν ἔννοιαν, τὸν λόγον τὴν ἔξωθεν τὴν δόξαν τοῦ πέμψαντος αὐτὸν τὴν δουλείαν τὴν θήραν τὴν κοίτην τὴν λεχώ τὴν μέλλουσαν τὴν μεγίστην ῞Ελλαδα τὴν πόλιν τὴν πρὸς αὐτὸν ἀπαραλλαξίαν τὴν πρὸς αὐτὸν συμφωνίαν τὴν σάρκα τὴν σάρκα εἰσερχομένην εἰς τὸ ἐσώτ. τ. καταπετ τὴν τῶν πολλῶν ἀκολουθίαν τὴν φύσιν ἄπασαν τὶ ὑστερῶ ἐγὼ τὶ γὰρ ἄτοπον προσκεῖσθαι ἐν Κανᾷ, καὶ μὴ ἀρχὴν εἶναι ταύτην τῶν τοῦ ̓Ιησοῦ σημείων τί ἤθελον ἰδεῖν τί δὲ ῎Εσδρας ἐγκαλεῖ τί θέλω τίκτουσα τίνα τὸ τὸ ἀόρατον τὸ ἀθρόον τῆς παρουσίας τὸ ἀκόμπαστον τὸ ἀνεπαχθὲς τὸ ἀπαράλλακτον τὸ ἀπαράλλακτον καὶ ἑνὶ μόνῳ τὴν διαφορὰν ἐμφαῖνον τὸ ἄλφα τὸ ἐξ ἡμῶν τὸ ἐξαίρετον τὸ ἐπεστυμμένον τὸ ἡμέτερον τὸ ὁμοίως τὸ αὐτὸ τὸ αὐτὸ δὴ τοῦτο ἔστιν οὕτως ὡς ἐκείνῃ οὐσίᾳ πρέπον ἦν τὸ αὐτὸ θεραπεύει τὸ γὰρ ἴδιον ὡς ἐπ̓ ἀλλοτρίῳ τὰ πολλὰ τίθησι τὸ γνήσιον τὸ γνήσιον τῆς υἱότητος τὸ δικαίωμα τῆς βοηθείας τὸ εὐόλισθον τὸ καύχημα τοῦ Χριστοῦ τὰ παθήματα τὸ κατόρθωμα τὸ κοίνον τὸ λογιστικόν τὸ μέσον τὸ μόνον τὸ πᾶν τὸ πλήρωμα αὐτοῦ τὸ π. τοῦ ἑ τὸ σῶμα τὸ συγκροτοῦν τὴν ἀρ τὸ συνεσκιασμένον καὶ συγκεκαλυμμένον τὸ σχῆμα τὸ τῆς πίστεως τὸ τοιαῦτα δυνηθ τὸ τυχόν τὸ χαλεπόν τὸν ὅτε ἐκρατοῦντο μάτην, ἢ τὸν ὅτε αὐτῶν κρατοῦσι νῦν τὸν αἴτιον τὸν αὐτὸν τὸν λόγον τὸν λόγον τῆς ἀρχῆς τοῦ Χριστοῦ τὸν χρηματίζοντα τὸ, ἐν, διά ἐστι τό τε τόπῳ ἀποκλειόμενος τότε τύποι τύπον τύπος τύραννοι τῆς τῆς ἀξίας τοῦ Θεοῦ τῆς ἐν μέσῳ τῆς ὑπὲρ ἡμῶν σωτ τῆς ὑποσχέσεως τῆς αὐτῆς γνώμης ἀπόφασίς τῆς γνώμης ἐκείνης τῆς κατὰ τὴν οὐσίαν συγγενείας τῆς οὔσης τῆς προαιρέσεως τῆς προστασίας τῆς χρείας ὦμεν τῇ δοξῇ αὐτοῦ τῇ προαιρέσει τῶν ̔Ελληνίκων τῶν ἄλλων τῶν γνησἰων τῶν πολλῶν τῷ προσώπῳ ταῖς αὐταῖς θυσίαις ταῖς προθήκαις ταῖς ἐπὶ τῶν ἐργαστηρίων ταῦτα ταμὸν ταμευόμενοι ταν ὑψωθῶ ταν μὴ ἄκαρπος ταν μηκέτι χαλκοῦς ᾖ, ἀλλ̓ ὑετὸν διδῷ· ὅταν μὴ ἄκαρπος, οὐχ ὁταν μεταβληθῇ, οὐχ ὅταν τὰ μὲν αὐτοῦ ἐξαιρεθῇ, τὰ δὲ μένῃ ταν μηκέτι χ. ᾖ. ἀ. ὑ. διδῷ, καὶ ἡ γῆ ὁμοιως καινὴ, ὅταν μὴ ἀ. ᾖ, οὐχ ὅταν μεταβληθῆ, καὶ οἶκος οὕτω καινὸς ὅταν τὰ μὲν κ. λ. ταπήτων ταπεινὰ φρονεῖ, ταπεινοφρονεῖ τεθλιμμένη ἡ ὁδός τεκεν τελὴς τελῶν εἰς τὸ σῶμα τελείωσις τελειότης τελεστέρων τελευτήσας τετελειωμένον τετιμημένοι τετραχηλισμένα τηροῦντες τι ἐξ αὐτοῦ τι ἐρχόμενος ἥξει, καὶ οὐ μὴ χρονίσῃ τι κρείσσων εἱς ποιῶν θέλημα τικτόμενος διαφθείρει τινα τοὺ Πατρὸς τοὺς αἰῶνας τοὺς μεμήνοτας τοὺς περὶ τούτῳ τοῖς γενομένοις τοῖς δεσμίοις τοῖς δεσμοῖς μου τοῖς λεγομένοις τοῦ Θεοῦ τοῦ Θεοῦ λόγου τοῦ Πνεύματος τοῦ αἵματος τοῦ εδρεῖν τοῦ κόπου τοῦ μέλλοντος τοῦ μετ̓ ἐκείνων πλυνομένου τοῦ πράγματος ἅπτεται τοῦτο τοῦτο ἐκείνης τύπος ἐστὶ, καὶ αὕτη ἐκείνης τοῦτο αὐτοῖς ἀπαγορεύει τοῦτο καὶ ὁ Λουκᾶς ἡμῖν δείκνυσι λέγων· ἡ δὲ Μαριὰμ συνετήρει τὰ ῥήματα πάντα συμβάλλουσα ἐν τῇ κ τοιοῦτος γὰρ ἡμῖν καὶ ἔπρεπεν κ. λ τοπώτερα τοσοῦτον ἔχοντες περικείμενον ἡμῖν νέφος, μαρτύρων ὄγκον, ἀποθέμενοι πάντα τουτέστι τουτέστι, τὰ προστάγματα τρέφεσθαι τρίβολον τρόποι τρόπος τρόπου τὸ εἶδος τρόπω τρώγων τρυφὴν τρυφᾷν τρυφῆς τυραννίς τυχόντα υβατεύων φάνισε φάπαξ φέρε φέρων καὶ ἄγων φίεσαν φίημι φίκεσθαι φίλε φίλτρου φόδια φόδια γέγονε φόδιον γίγνεται φύσέως φύσει εἰδεχθεῖς φῆκε φαίνει φαιδρότητος φανῆναι διὰ τῆς σ φαντασιοκόπος φανταστικὸν φείλουσα ἀπολαβεῖν φεστῶτι φησὶ φθόγγοι φθόνους φιέναι φιλόξενία φιλανθρωπίαν φιλοξενία φιλοξενίας φιλοσοφίαν φιλοσοφίας φιλοσοφίας ἐστὶ φιλοσοφεῖν φιλοσοφοῦντα φιλοστοργίας φοδίων φοιβάσεσθε φορμῆς φορμοῦν φορμοῦντα φοσιουμένους φοσιωσάμενοι φράστου φρονῶμεν φρονεῖν μείζω φρονηματιῶν φυλάσσων σε φωνὴν φωνῇ ῥημάτων φ. τῆς εἰς τὴν ζωὴν εἰσόδου χάριν ἔχωμεν χάρις χάριτι χὼρ χῶρος χαλάσας χαμαιτυπεῖα χαρίσματος χαρακτήρων χαρακτηρίζειν χαρισάμην χαυνώσας χει χειν οἰκείως χειροτονεῖ χορὸς χορεύει χορηγία χορηγίαν χρὴ πάντοτε φυλάττειν ἑαυτοὺς, μήποτε ἀπονυστάξωμεν χρήματα χρᾷ χρῆν χρείαν χρηματίζοντα χρηματίζω χρηματισθείς χρηματισμὸς χρονικὴ χυδαίου χυδαῖον χωρίῳ χωρεῖν χωρεῖτε ψῆφον ψῖδας ψελλίζοντος ψηφῖδας ψυχὴν ψυχικὴ ψυχικὸς ωλα ωλος &c…The corrector seems to have misapprehended the meaning of &c, N.T. &c. &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 &c. N.T. &c. N.T. and some mss. &c. The translation follows the Bened. pointing, as giving the meaning most in accordance with St. Chrys.’s teaching. [This pointing of the English edition is allowed to stand as making the sense more obvious to the English reader; but Mr. Field’s pointing gives essentially the same sense and is more in St. Chrysostom’s style.—F.G.] &c. There does not however appear to be any need for this: on the contrary, while the old text is simple and intelligible, the additions bring in matters which are out of place. [The other Catena, however, that of Niketas, Archbishop of Heraklea, one of Mr. Field’s valuable authorities, has the bracketed bits.] &c. These words are probably not part of the sacred text. They are not referred to by St. Chrysostom. &c. What is meant is that Christian belief which finds expression in the Creed, as well as elsewhere.—F.G.] &c. [But previously he has connected with &c. is not in the text of Savile. &c. &c.). &c., &c., Ben. Sav. K. Q. &c., N.T. &c., N.T. The comment looks as if this had been read. &c., N.T. and Ben. &c., adding, &c., and &c., and from their adding, &c., are inserted by Savile. &c., as is read in the received version of the Epistle, where Lachman adopts the reading &c., the LXX. have, &c., which comes after some parentheses. &c.: for this the common editions have &c.: the shorter text has only &c.; which seems to give a good sense. ( (Mutianus has (Vat.) (cxx. 3, LXX.) where we have (from (he says) (i.e. (not (only), Sav. (the disciples). ) ) Him bound to Caiaphas the high priest. ) according to the Alexandrine mss. ) and the cognate words, of spiritual rulers. ) as called to witness by God: in the verse preceding this (Mic. vi. 1 ) days, ) is repeated in each of the three instances that follow: in the translation it is varied. ) may remain. ) the death of the wicked. It does not appear what passage he had in view. ), and the interpolator misapprehending the drift of the passage had inserted ), the Divinity of the Holy Spirit (he says) is implied in the use of the word ). ). The received text of the New Testament has ): and so he seems to have understood ); and for the next clause, see ); to correct the apparent inaccuracies of the text. But Mr. Field shows from other passages of St. Chrys. that he really means Isaac, having in view , , Γ. Τ. , &c. , &c. So the English version has , &c. The Apostle interprets this by adding the article: , &c. [The English edition translates , &c., where murmuring is the sin specified. , 761.] , B, etc.); it was unknown to Chrysostom and other Greek and early Latin fathers; it interrupts the context; it departs from the style of John, and presents an unusual number of various readings. We find it first in Latin Gospel mss , Ben. , Ben. and mss. , Ben.: , G. T. , G. T. and Mor. , G. T.). , G. T.]. , His part. , LXX., but are there spoken concerning the heavenly bodies. , LXX., thus rendered in margin of E.V. , N.T. , Sav. Ben. , Sav. Ben. in both places. , [ , a conjecture of Dr. Heyse, for , a contest, as that of wrestlers. , a kingdom. , a very happy emendation of Mr. Field’s for , according to Sav. conject. and some mss. , according to Savile’s conjecture and a Vatican ms. , according to the translation of Theodotion and the Vatican ms. , adopted throughout by St. Chrys.—F.G.] , al. , an irregular construction: the common texts substitute , and for , and goes over again the portion on which he has already commented. , and has , and the other passage alluded to may be , are , are not in St. Chrysostom’s text or in that of any critical edition. In the R.V. they are omitted.—F.G.] , are those of , as , as has one ms. , as has the common text of the New Testament, but there also Scholz, Lachmann, Tischendorf [Tregelles, W. and H.] read , as has the old translation of Mutian.; but it is omitted in the best mss. , as in , as is altogether probable and as is generally asserted in the fathers, they were both companions of St. Paul, though whether they were with him at the same time is not known, and so one of them was likely to know and value the work of the other. Moreover, nearly all the varying traditions about Barnabas concur in speaking of his preaching at Rome, where he would have become personally known to Clement, and whence he may have written this Epistle. If he planted the Church at Milan, as is asserted in the title and proper preface for St. Barnabas Day, in the Ambrosian liturgy, he must have passed through Rome on his way. , as our , assuming royalty. , beautiful and good. , both here and throughout this Homily. It seems better to retain the distinction of the Greek words.—F.G.] , but , but Sav. , but elsewhere he concurs with nearly all the critical editors, the A.V. and the R.V. in reading , but from , but in , but the word is not uncommon for holding together a system. , conj. for , conject. , connecting the , determining the meaning to be , e.g. , equals , generally of mixing wine with water. , he would understand thus, , i.e. , i.e. Isaac. See , i.e. by Baptism. [The meaning of , i.e. higher sayings. , i.e. in matters affecting themselves. , i.e. in saying that He was making Himself , i.e. in the Godhead, or with God. However, one Vatican ms. , i.e. not referring to Himself. , i.e. of the ascetics or solitary life. , i.e. the accepting sufferings instead of an easy life. , i.e. when one , 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.] , in the sense here given. The mss. , in which he refutes them at large, proving among other things that , includes , including all our sacraments, services, relations, life and conversation. See Hom. xiv. [3]. [S. Chrys. there describes the heavenly things as , instead of after them, as in , is Mr. Field’s translation; , is translated , it seems better to keep to the word adopted both by the A.V. and the Revision.—F.G.] , latter part. , lit , lit. , literally , making a double question. The other editions have , making the sense, , mercenaries. , not in G. T. , not with , of Joseph’s dreams, where our version has , of our present knowledge of the Blessedness of Heaven. , of the Christian: that a watchman of Israel ought not to slumber or sleep. The Alex. ms. , of which the , om. S. , omitted. , omitting , opposed in G. T. to , or , or St. Paul, , or substitute it for , or to place here the words , or, , others place it in brackets.—F.G.] , partially in the language of our Lord, , possibly a corrupt form for , pp. 425, 426] of the co-operation of Grace and the human will. , properly a disposition and conduct which creates respect or reverence: so specially (here as in other places) chastity. See Hom. xxx. [3], above, p. 504. , proves the distinct Personality, the latter, , see , see Mr. Field’s note. , see St. Chrys. on 2 Cor. ii. 17 , see above, Hom. v. [6.] p. 391. , see above, note 4, p. 366. , see above, p 379, note 1.] , see above, p. 412. , see above, pp. 370, 371, notes. , see below, [5]. [Neither the A.V. , see below. , see below. [The construction of , so rendered in margin of E.V. , so that the passage runs; , so that the present. connection with , sometimes , square bones used as dice. , terms of the wrestling school. , that Moses was faithful to Him that made him. , that which is eaten with the bread. , the Consubstantiality of the Son. , the acts and words of God. , the common word for , the critical editions have , the critical editors have , the double course. , the gripe of the wrestler. Thus of Job, on Stat. Hom. i. 16; of the Three Children, ib. Hom. iv. 8, &c. , the place dug out for the exercise, hence the exercise itself. , the same form of quotation as in the case of the canonical Scriptures.—F.G.] , the well-known designation of the Messiah. , the word is specially applied to messages between earth and heaven, by Pseudo-Dionys. Areop. de Celesti Hierarchia , the word used by St. Paul, which we translate , the word used of St. John Baptist reproving Herod, , though the form of quotation is from , thus; and that while the Greek is simply, , to supply an explanation of the words , to which St. Chrys. alludes, are , translated by Dr. Neale, p. 15.] , we have a good sense, in accordance with the four texts cited by St Chrys. and the explanations which he afterwards gives. [The criticism of the English editor is not without some force; yet it seems best to adhere to the text of St. Chrys., as is here done. The proposed alteration does not remove the difficulty, which is merely negative. The rendering in the English edition is , what they rub on. , where , where one thing is said, and another covertly meant: as the expression is used , where the words relate the gift of tongues. , which St. Chrysostom is here describing.] , which cannot easily be reproduced in English.—F.G.] , which has been followed in the translation. [There are, however, as many mss. , which he had omitted before: , which is the Ben. reading. , which is the reading of some mss. , which is the word used in Jeremiah, according to the Vatican ms. , which seems to be an error of the press. , which the contrast plainly suggests.—F.G.] , who fought with wild beasts, were regarded as a most degraded class. , with the conjecture , with the most approved mss. ,) ,) but there is no other reading. ,) saying, ,] G. T. . τ. τ. δ. ὑποστάσεων δήλωσιν . (in these last days) Sav. Ben. here and throughout the Homily. The former is considered to be the true reading of the Sacred Text. It is throughout the reading of St. Chrys. as is clear from his argument. [It is the reading of all the uncials; the cursives and the versions are divided. The R.V. follows the correct text.—F.G.] . 42 . All critical editors have . An instance of employment requiring skill and practice. v. Iliad . As if they were so immaterial that he did not think it worth while to be accurate, and mentioned . Ben. . But Mut. . But there is no appearance that the Apostle called Christ’s body heaven, nor do any of the texts cited show it. If however, we introduce . Corippus, lib. iii., says . Dr. Heyse conjectures . Dunæus suggested . E.V. . E.V. prayed: Ben and ms. . For . For instances of this meaning of the word, see Mr. Field’s annot. . G. T. . G. T. and Ben. . G. T.]. . 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. . If this be the right reading, the sense is, that the Father and the Son are more Equal in honor than human father and son. Sav. reads . In G. T. the words are: . In the original it is one and the same word which in the text, . It cannot be denied that the word in the classics bears both the closely related meanings of inaugurate . It is not clear, as Mr. Field remarks, to what the articles . It seems as if the hearers were showing themselves surprised at the severity of what he was saying. . It will be observed that St. Chrys. dwells much on this word: and also that he understands the . Lit. to bring or bear up: hence to refer to or bring before a person, to present. The word is used in the Epistle to the Hebrews for . Literally, . Meaning, perhaps, . Montfaucon conjectured . Mr. F. observes that St. Chrys. more usually cites the text without . Mr. Field adopts the reading of the later mss. . Mr. Field many years ago in earlier volumes of his edition, suggested the true reading here, as also the word . Mr. Field retains . Mr. Field says that he has . Mr. Field seems to think that the Expositor read . Mr. Field thinks the passage may be corrupt; the parenthetic words seem added to explain that it is the Christian ordinances . Mr. Field with hesitation adopts here the reading of the Catena . Mut. and one ms. . On this third heresy respecting the Holy Trinity, see St. Greg. Naz. Orat . One ms. . Otherwise we must supply . Perhaps the difficulty is avoided by supposing that the word . Plat. Legg. . Referring to what is implied in . Said of that which cannot be digested or causes nausea. . Sav. &c. om. . Sav. and Ben. have . Sav. and Ben. read . Sav. conjectures . Sav. reads . Savile and Morell following some mss. . 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.] . Savile reads . Savile’s is not grammatical. Ben. reads, . See . See above, p. 509. . See below [4], p. 440. [The simple translation of the Greek (as given in the text) seems far better than this curious modification. The clause . See next column. This word is connected with the preceding . See on Stat. Hom. ix. 1, and note . So Ben. and mss. . So Euseb. H. E. . So Morel. Ben. and mss. . So while the common editions [ . Some of Field’s mss. . St. Chrys. connects . St. Chrys. is speaking of Moses’ flight after killing the Egyptian. . St. Chrys. says that . St. Chrys. takes the word in its primary sense, . St. Chrys. understands . St. Chrys. understands the expression in this sense; which it has elsewhere: as in . St. Chrys. understands the word to mean here neither . That is both . That is, by submitting to the will of God thus manifested, and receiving ordination. . That is, is indirectly condemned, by the contrast of the conduct of Caleb and Joshua. St. Chrys. reverses the expression of the Epistle, and says, . The . The Bened. editor observes, that by the Fathers the word is used to signify . The English edition, . The Epistle to the Hebrews he asserts was written by Paul to the Hebrews in the Hebrew tongue, but that it was carefully translated by Luke and published among the Greeks. Therefore one finds the same character of style and of phraseology in the Epistle as in the Acts. “But it is probable that the title, Paul the Apostle, was not prefixed to it. For as he wrote to the Hebrews, who had imbibed prejudices against him and suspected him, he wisely guards against diverting them from the perusal by giving his name.” . The Sacred Elements there set before God. [The English edition has here missed the sense of . The account of the first . The cognate word . The common editions have . The common editions of St. Chrys. as the common text of the New Testament, add . The common editions read . The common text, besides other additions, adds the explanatory words . The common texts add . The common texts have . The common texts of St. Chrys. add here . The comparison is not between the living object and the picture, but between representations in drawing and in painting; the word . The editions had . The effect of the sprinkling with blood. See . The expression ( . 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. . 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.] . The other mss. . The reading of the common edition is: . The reading of the common editions is [ . The reading rendered above best suits the sense, and is supported by mss. . The same word also is used in the LXX. in . The same word is translated . The sentence is not clear, but the meaning seems to be, . The teaching of Paul of Samosata was regarded as closely connected with Judaism, and he and his followers were called Jews. . The term applied by Christians to whole nights spent in Psalmody and Prayer; . The translation is made as if the pointing was . The word . The word includes the idea of comforting and encouraging as well as of exhorting. . The word is elsewhere used in this sense by St. Chrys. See Mr. Field’s notes. St. Chrys. often points out that the Ep. ii. . The word is used of God’s speaking. See above, Hom. xxiii. [1], p. 469. St. Chrysostom’s argument seems to oblige us to understand in the next clause something equivalent to . The word is used throughout this passage in the sense of remission, as explained in the next clause. . The words are found in . The words are rendered as above in the margin of the Auth. Version, and St. Chrys. seems to have so understood them. The Vulgate has, . There is great variation in the mss. . There may be some words omitted. . They are omitted in recent critical editions, but are implied in the context.—F.G.] . They said that the latter, by which they meant to imply inferiority in the Third Person especially, was the only proper form. This gave occasion to St. Basil’s writing his Tract . This appears to be the meaning, if the text is correct. The passage is suspected, but there is no other reading. . This clause is omitted from the text of the Epistle by critical editors of the New Testament, and is not commented on by St. Chrysostom. [It is bracketed by Lu., Tr., W. H., and the Basle ed., but retained in the Revision.—F.G.] . This is held to be the true reading of the sacred text: . This is the approved reading of the sacred text and of St. Chrys. The common editions have . This is the argument of an objector, who alleges that the promise of a New Covenant was fulfilled by the modification and renewed efficacy of the Mosaic system, such as occurred after the Captivity. He alleges two senses in which the word . This is the common Levitical term for priestly consecration . This is the correct reading of the sacred text . This is the reading also of Savile and Morell. It is supported by one ms. . This is the reading of all the best mss. . This is the reading of the best mss. . This reading is found in the Complut. and in most of the Greek commentators: the plural in G. T., Vulgate, and Latin writers. . This word is properly used of quasi-Divine communications made through oracles: the words . This word is used by St. Chrys. throughout this passage without any variation of reading. The text of the Epistle here has . This word is used commonly by St. Chrys. for giving away one’s whole property in charity, and probably that is its meaning here. . Those acts of the soul whereby we desire and aim at what is good. . [At the head of the homily the word is in the singular, as in the text of Hebrews; it is here commented upon as if in the plural.—F.G.] . [Cf. . [Field’s mss. . [St. Chrys. in another work has the reading . [The critical editors are not agreed; some insert the . [The pointing is better as it stands; at most, it is only necessary to understand . [The reading . [These same two words, . [This secondary meaning is brought out in . al. . as well as . c. 25 t. iii. 49. That . for . for which there is also ms. . i.e. . in place of . in this place; by omitting . is closely connected together, and it is hardly tolerable to separate . l. 6, 31. . so Hom. v. 5, p. 69 on c. iii. 1. . where it is written, that the prophet or dreamer who teaches idolatry is not . which is substantially equivalent, was the passage intended; the words are those of . . . . . . . .—F.G.] .—F.G.] have .—F.G.]. .) in the highly figurative passage, Rom. xv. 16 ., the reading of the Verona edition. Mutianus has .] .] G. T. .] of the N.T. read 1 Cor. i. 17 1 Cor. ix. 27 1 Cor. xiii. 12 1 Cor. xiv. 22 1 Cor. xvi. 4 1 Pet. ii. 24 1 Sam. xxiv. 13 1 Thess. ii. 14 1 Thess. iv. 16 1 Thess. iv. 3 1 Tim. v. 17 1 Tim. v. 21 2 Cor. i. 21, 22 2 Cor. ii. 8 2 Cor. viii. 1–3 2 Cor. x. 5 2 Kings xiv. 6 2 Kings xv. 29, 30 2 Sam. xxiv. 14 2 Thess. ii. 17 2 Tim. iv. 16 2 Tim. iv. 6 5 55 : Edd. : Here and afterwards : Reign of Vespasian, Menardus, Ewald, Weizäcker, Milligan; 71–73, Galland; 70–100, Tischendorf (at first); reign of Domitian, Wieseler, Hilgenfeld, Riggenbach. Donaldson, Reuss, Ewald, Dressel, and Ritschl also put it in the first century. Papebroch pronounces for some time later than 97, Hefele for 107–120. Volkmar, Tischendorf (later), Baur, and others, for 119; Tentzel for the reign of Trajan; and Hug, Ullmann, Lücke, Neander, Winer, Zeller, and Köstlin for some time early in the 2d century, while Heydecke distinguishes into a genuine B., 70–71, and an interpolator, 119–121. : alluding to the poetic phrase : and again, : and as if in the next clause : and there indicates a second evidence. : as he had said, : as opposed to the unbaptized, even though they believed and were so religious as to devote themselves to an ascetic life. Also, that at this time there were those who had given themselves up to an ascetic life and still deferred their Baptism, see St. Greg. Naz. Hom. xl. 18. In the later form of the text, this clause has been altered to : but St. Chrys. means that we use the word : for which St. Chrys. substitutes the words of Ecclus. xxi. 1 : for which the common editions [i.e. the : for, &c. : i.e. : i.e. this is another instance of obtaining a future blessing by patient waiting. The next clause bears on the Apostle’s statement that this oath was made : in His Human Nature. : it is an instance, he would say, of the word : probably St. Chrys. had in mind a word of the text which he does not cite, : see : see above, p. 469. : so Tertullian in the well-known words: Adv. Prax : the argument seems to require this; besides, in the statement of the difficulty, Abraham’s having : the common editions follow mss. : this is probably to be understood: as if he had said, He lays down a second point of difference that, &c. : to which, so to say, life was restored. : where the LXX. has, : which was that of Mutianus. : ; ; Mutianus, ; The Catena has ; and so in the other passage which St. Chrys. cites ( ; and the later translator ; and this verse itself runs, ; as ; but only a renewal of fertilizing action which had been previously suspended. ; but presently St. Chrys. substitutes for this, ; but the reference is to our sinning ; is also said by St. Chrys. Hom. on 1 Cor. i. 4 ; it is in this clause opposed to ; not as the English version might lead us to understand it, of the ; or ; or, ; probably the destruction of the Egyptians and the Amorites, &c., ; probably used by St. Chrys. as if ; reads ; see ; seem more appropriate to Nehemiah than to Ezra: and the reception of Nehemiah on his second visit to Jerusalem may have been the circumstance of which the orator was thinking. ; so ; so also Sav. and Ben. ; so the common text of the New Test. read ; the common texts read ; they omit the clause next following. ; which Mutianus read, translating it, ; which is the reading of the common texts of the N.T. = ? A catena, the Verona editions, and perhaps one ms. A dear-bought dower A little while, and ye shall not see Me: and again, a little while, and ye shall see Me: and, Because I go to the Father. They said therefore, What is this that He saith, A little while? we cannot tell what He saith. A monster for the sun to see, A slight alteration of Mr. Field’s text seems needed here. The text of the Homily which he gives in accordance with all the authorities is: Abide in Me, and I in you. As, According to Savile’s conject. and two mss. According to Savile’s conjectural reading, Acts iii. 19 Acts xvii. 16 Acts xviii. 17 Acts xxi. 20 Acts xxi. 20, 21 Acts xxi. 21 Acts xxi. 31–33 Acts xxii. 19, 20 Acts xxii. 21 Acts xxii. 21, 18 Acts xxii. 3 Acts xxiii. 5 Add: After that He poureth water into a basin. After the Oblation was made and before the Communion the deacon proclaimed All hail. All hideous soiled with foulest leprosy, All men will believe on Him, and the Romans shall come and take away both our place and nation. Amaziah, And God is glorified in Him. And Jesus said, Make the men sit down. Now there was much grass in the place. So the men sat down, in number about five thousand. And Jesus took the loaves; and when He had given thanks, He distributed to the disciples, and the disciples to them that were set down; and likewise of the fishes as much as they would. And Pilate wrote a title, and put it on the Cross, and the writing was, Jesus of Nazareth the King of the Jews. This title then read many of the Jews, for the place where Jesus was crucified was nigh to the city, and it was written in Hebrew, and Greek, and Latin. And Simon Peter followed Jesus, and so did that other disciple; that disciple was known unto the high priest, and went in with Jesus into the palace of the high priest. But Peter stood at the door without. Then went out that other disciple, which was known unto the high priest, and spake unto her that kept the door, and brought in Peter. And after eight days again His disciples were within, and Thomas with them; then came Jesus, the door being shut, and stood in the midst, and said, Peace be unto you. And after this Joseph of Arimathæa, being a disciple of Jesus, but secretly for fear of the Jews, besought Pilate that he might take away the body of Jesus; and Pilate gave him leave. He came therefore, and took the body of Jesus. And there came also Nicodemus, which at the first came to Jesus by night, and brought a mixture of myrrh and aloes, about an hundred pound weight. Then took they the body of Jesus, and wound it in the linen clothes with the spices, as the manner of the Jews is to bury. And again, another Scripture saith, They shall look on Him whom they pierced. And as she wept, she stooped down, and looked into the sepulcher. And as the Father gave Me commandment, even so I do. And from thenceforth Pilate sought to release Him; but the Jews cried out, saying. And he sat down upon the grass and cried, And he that was dead came forth, bound hand and foot with grave clothes: and his face was bound about with a napkin. And how sayest thou then, Show us the Father? And if I go and prepare a place for you, I will come again, and receive you unto Myself; that where, And it was the preparation of the Passover, and about the sixth hour; and he saith unto the Jews, Behold your king! But they cried out, Away with him, away with him, crucify him! Pilate saith unto them, Shall I crucify your king? The chief priests answered, We have no king but Cæsar. And like, And many went out of the country up to Jerusalem before the Passover to purify themselves. Then sought they for Jesus, and spake among themselves as they stood in the Temple, What think ye, that He will not come to the feast? Now both the Chief Priests and Pharisees had given a commandment, that if any man knew where He were, he should show it, that they might take Him. And observe how He bound the disciples to Himself; for these are they who say, And on the same day was the Sabbath. The Jews therefore said unto him that was cured, It is the Sabbath day, it is not lawful, And seeth two Angels in white sitting, the one at the head, and the other at the feet, where the body of Jesus had lain. And some of the Pharisees which were with Him heard these words, and said unto Him, And the Jews’ Passover was nigh at hand. And the Scripture cannot be broken: say ye of Him whom the Father hath sanctified and sent into the world, Thou blasphemest, And the servants and officers stood there, who had made a fire of coals; and they warmed themselves; and Peter stood with them, and warmed himself. And when He had dipped the sop, He gave it to Judas Iscariot, the son of Simon. And when He had said this, He breathed on them, and saith unto them, And when He had so said, He showed unto them His hands and His side. And when he had said this, he went out again unto the Jews and saith unto them, I find in him no fault at all. And ye now therefore have sorrow, but I will see you again, and your heart shall rejoice, and your joy no man, And ye shall be sorrowful, but, And. Annas sent ( Another reading has this sense: Arise, Art thou…dost thou give? As in our Auth. Version. As soon then as they were come to land, they saw a fire of coals there, and fish laid thereon, and bread. Jesus saith unto them, Bring of the fish which ye have now caught. 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. At that day ye shall ask in My Name; and I say not unto you, that I will pray the Father for you. At this place and generally throughout the Homily: the later texts and the common editions insert the words of the Epistle, but not so the best mss. Baptism. Barabbas. Now Barabbas was a robber. Be broken, and that they might be taken away. Be ye free from the love of money, Because Marcion, holding the Creation to be evil, denied the Son’s preserving Power. Because there is no place for the Because, Before God, in whom he believed, who quickeneth the dead, and calleth those things which be not as though they were Being High Priest that year, he prophesied that Jesus should die for that nation, Bel and the Dragon 24 Believe Me, Believe ye, Believe, Ben. Ben. Ed. reads: Ben. K. Sav. Ben. Sav. Ben. Sav. K. Q. Ben. Sav. K. Q. R. Ben. adds, Ben. and ms. Ben. and mss. Ben. has a different reading, with no variety of sense. Ben. omits Ben. omits, Bened. A. K. Bened. K. Sav. Besides at a later time He said, ( Besides. Blessed are the poor in spirit. Borrowing a light more pure than gold. Bp. George Burgess. But I have called you friends, for, But I know that even now, whatsoever, But because ye are not of the world, but I have chosen you out of the world, therefore the world hateth you. But he said unto them, Except I shall see in His hands the print of the nails, and put my finger into the print of the nails, and thrust my hand into His side. But if it bear thorns and thistles, it is reprobate, and nigh unto a curse, whose end is for burning. But that the style But that the word might be fulfilled that is written in their law, They, But the Chief Priests consulted that they might put Lazarus also to death, because that by reason of him many of the Jews went away, and believed on Jesus. But the Comforter, the Holy Ghost, whom the Father will send in My Name, He shall teach you all things, and bring all things to your remembrance whatsoever I have said unto you. But these are written, that ye might believe that Jesus is the Christ, the Son of God, and that, But these things he does not say merely for, But they were terrified and affrighted. But they. But ye know Him, for He dwelleth with you, and shall be with you. But ye, But yet again for his wisdom, By &c. he indicated the equality of His Substance and His nearness to the Father. By saying that he would come with Timothy, as if Timothy were his superior; see the further comment, in the next section. By this he enfeebled, Caiaphas. Cain would have been better if he had not. Caleb and Joshua were not mixed with the unbelievers, Cf. Cf. St. Cyr. Cf. St. Irenæus, iv. 33. 2, p. 405, O.T. Cf. St. Iren. pp. 450, 482, 497, O.T. Ch. xii. ver. 1, 2 Chap. xix. 1–3 Children, have ye, Christ discourseth the more about this, and saith. Christ, Christ. Comp. Comp. St. Iren. pp. 330, 338, 403, O.T. Compare Hom. ix. [5], p. 410. Creed Creed in the resurrection. Dan. ii. 46 Dan. iii. 1 Dan. iv. 1 Dan. iv. 8 Dan. xii. 10 Daniel Date David De Bell. Jud Departing from them, going to others, Deut iv. 19 Deut. vi. 8 Deut. xiii Deut. xviii. 18–22 Deut. xxviii. 12 Do not suffer, Dr. Cramer had published this from the Paris ms During the Festival called Pentecost, the Priests having come by night into the Inner temple to perform their services, as was their custom, reported that they perceived a motion and noise, and after that a voice as of a multitude, Let us depart hence. E.V. Ecclus. ii. 18 Ecclus. v. 6 Ecclus. xvi. 3 Esaias the prophet, Eusebius’ Eccl. Hist Ex. ii. 14, 15 Ex. xix Ex. xix. 20 Exhort one another daily while it is called To-day Fear not, For I have given unto them the words which Thou gavest Me; and they have received them, and have known surely that I came out from thee, and they have believed that Thou didst send Me. For Thou lovedst Me before, For although that was the opinion of the Jews, yet he hath also added the judgment of Christ; and hath said that the sentence of the Jews was to put out of the synagogue those who confessed Him to be the Christ. For from their extreme senselessness He was counted among them an enemy of God. Morel. For inasmuch as the Faith was at that time calumniated, For mercy and wrath come from Him, For some of them thought, because Judas had the bag, that Jesus had said unto him, Buy those things that we have need of against the feast, or that he should give something to the poor. He then having received the sop, went immediately out. For the Father Himself loveth you, because, For the Jews had agreed already, that if any man did confess that He was Christ, he should be put out of the synagogue. Therefore said his parents, He is of age, ask him. Then again called they the man that was blind, and said unto him. For the chastisement was of itself sufficient…but when not being sobered by the application of punishment, he again dares the same things, such an one will reasonably suffer some penalty, calling this as he does upon his own self. For the poor always ye have with you, but Me, For these things were done, that the Scripture should be fulfilled, A bone, For this Name, God the Word For this cause also he said, For this purpose, and raising seditions that they might slay him, From his riches? he will. From out the world’s dark den he came aside, G. T. Gal. ii. 10 Gal. ii. 8 Gal. ii. 9 Gal. iv. 10 Gen. iv. 7 Gen. xlvii. 31 Gen. xxiii. 4 Gen. xxvi. 18–22 Gen. xxxvii. 7, 9, 10 Gently and by help of the Law He casts them down. Genuineness, etc Give Me to drink, Glory to God for all things Go to My brethren, and say unto them, I ascend, God sending His own Son in the likeness of sinful flesh, God. Godet in The Expositor Gr. Grace be with you Greater love hath no man than this, that a man lay down his life for his friends. Greeks. Habakkuk ii. 3 Hath any, Having a He cometh therefore, He considered not his own body, now dead, nor yet the deadness of Sarah’s womb He dwelt desiring, He hath blinded their eyes, and hardened their heart: that they should not see with their eyes, nor understand with their heart, and be converted, and I should heal them. He hath said: He is like him. He makes Himself visible, He riseth, He said this as (He said) to the disciples, He said. He saith to him again the second time, Simon, son of Jonas, lovest thou Me? He saith unto Him, Yea, Lord, Thou knowest that I love Thee. He saith unto him, Feed my sheep. He saith unto him the third time, Simon, son of Jonas, lovest thou Me? Peter was grieved because He said unto him the third time, Lovest thou Me; and he said unto Him, Lord, Thou knowest all things; Thou knowest that I love Thee. Jesus saith unto him, Feed my sheep. He saith. He shall become like that he doth behold, He shall not suffer, He showeth. He sitteth. He spake those great things in words, afterwards He desireth to prove them by works also. He that cometh will come and will not tarry, He that desires to speak of himself, desires it on no other account, but only to reap glory from this. He that doth look for aye He that taketh away his living slayeth his neighbor, and he that defraudeth the hireling of his hire is a blood-shedder. He that taketh not, He took me out of the furnace of poverty. He would have displayed greater signs of the Godhead, and revealed It in greater degree. He, Hear ye hills Heb. ii. 1 Heb. iii. 12 Heb. iv. 7 Heb. iv. 8 Heb. v. 12 Heb. vi. 10 Heb. vi. 12 Heb. vi. 8 Heb. x. 20 Heb. x. 32 Heb. x. 34 Heb. x. 37 Heb. xii. 12 Heb. xii. 12, 13 Heb. xii. 8 Heb. xiii. 13 Heb. xiii. 22 Heb. xiii. 23 Here and again below the Catena and Mutianus read Here as elsewhere St. Chrys. does not expressly mention any Heretics who denied the reality of our Lord’s human nature. Him Him (the Son), Him again. Him, and two others with Him, on either side one, and Jesus in the midst. Him, in order that, Him, therefore said He, Ye are not all clean, His His Cross. His Homily on 1 Cor. xiii. 3 His disciples said unto Him, Lo, now speakest Thou plainly, and speakest no parable. His hand is high His human nature. His witnesses of these words. Hist. Sus Hist. Susann. ver. 42 Hitherto, Holy Spirit which God hath given. How can a man, How can, How is it, How long shall thy vain thoughts lodge within thee? How often would I have gathered thy children together, and ye would not! Howbeit when He, the Spirit of Truth, is come, He will guide you into all truth; for He shall not speak, Howbeit, Jesus spake of his death, but they thought that He had spoken of taking of rest in sleep. Then said Jesus unto them plainly, Lazarus is dead. And I am glad for your sakes that I was not there, to the intent ye may believe; nevertheless, let us go to him. I am [He] who judge. I am not, &c. He saith, but themselves. I am the Vine, ye are the branches. He that abideth in Me, and I in him, the same bringeth forth much fruit; for without Me ye can do nothing. I cannot master the toils. I forbid not to grieve, but I forbid to act unseemly. I give you power to tread, I never knew you I pray for them; I pray not for the world, but for them which Thou hast given Me; for they are Thine. I speak not of you all, I know whom I have chosen, I speak nothing. I told you, I was, I, I. Ibid If God be glorified in Him, God shall also glorify, If I had not done among them the works that none other man did, they had not had sin; but now have they both seen and hated both Me and My Father. If Thou, If a man abide not in Me, he is cast forth as a branch and is withered; and men gather them, and cast them into the fire, and they are burned. If a man on the Sabbath day receive circumcision, that the Law of Moses should not be broken; are ye angry at Me, because I have made a man every whit whole on the Sabbath day? If any man eat, If any man walk in the day, he stumbleth not, because he seeth the light of this world. But if a man walk in the night, he stumbleth, because there is no light in him. If the question be asked how Clement of Rome should have been so familiar with this Epistle, the sufficient answer is, that if this Clement be the same with the Clement mentioned in If the world hate you, ye know that it hated Me before it hated you. If they have kept My saying, they will keep yours also. If they who write kings their heirs among their relations, leave that portion for the safety of the children. If this Man were not of God He could do nothing. If this Man were not of God, He could do nothing. If ye abide in Me, and My words, If ye keep, If ye love Me, keep, If ye love me, keep, If ye shall ask anything in My Name, I, If, however, Implied in In In Ben. the reading is different, and the sense seems incomplete. In Ben. the reading is: In G. T. In Mr. Field’s ed. In My Name, He will give it you. In a golden shower, In everything give thanks. In heaven In place of In place of the passage which follows, Savile notices in the margin another reading: In the genuine text here as in some other places, there is no mention of the second point. The longer text has In the sweet hope that he may be forgiven. Is not this. Is there no fountain that can wash again? Isa. lxv. 17 It called. It does not appear what passage of Scripture St. Chrys referred to: the altered text has, It is My Father, It is to be observed that the words It saith, &c. It saith. It was a loss that gold could never mend, It was not, It will be observed that St. Chrysostom uses It will be observed that the word It. James v. 19, 20 Jericho was taken on the seventh day by command of God. Jesus answered and said unto him, If a man love Me, he will keep My words; and My Father will love him, and We will come, Jesus answered him, I spake openly to the world; I ever taught in the synagogue, and in the temple, whither the Jews always resort; and in secret have I said nothing. Jesus answered him, Sayest thou this thing of thyself or did others tell it thee of Me? Jesus answered him, Wilt thou lay down thy life for Me? Verily, verily, I say unto thee, the cock shall not crow till thou hast denied Me thrice. Jesus answered them, Do ye now believe? Behold, the hour cometh, yea, is now come, that ye shall be scattered every man to his own, and shall leave Me alone; but I am not alone, because, Jesus answered them, Is it not written in your Law, I said, Ye are gods? Jesus met them (the women) saying, Rejoice. Jesus saith unto her, Mary. Jesus saith unto them, Loose him. Jesus then cometh, and taketh bread, and giveth them, and fish likewise. Jesus therefore walked no more openly among the Jews; but went thence unto a country near to the wilderness, into a city called Ephraim, and there continued with his disciples. Jesus therefore, again groaning in Himself, cometh to the grave. It was a cave, and a stone lay upon it. Jesus. John vii. 53 John xiii. 16 John xiv. 2 John xv. 27 Josh. ii. 10 Josh. vi. 4, 15 Journal of the Soc. of Bibl. Literature and Exegesis Judas Iscariot, Simon’s son, Judas. K. Ben. K. Ben. Sav. Lent; devoted to preparation for the Easter Communion. Lest darkness come upon you, Lest thou suffer, Let marriage be had in honor among all. Let your turn of mind be free. Lev. xv. 18 Lift up your hearts, Lord Jesus, Love of the stranger, Luke ii. 26 Luke iii. 19 Luke vi. 30 Luke viii. 55 Luke xiii. 34 Luke xvii. 9 Luke xxii. 28 Luke xxii. 33 Luke xxiv. 37 Mal. i. 6 Malachi. Marcellus Bishop of Ancyra lapsed towards Sabellianism, holding, as it seems, virtually at least, that our Lord is not a Person eternally distinct from the Father, but, a Manifestation of the Father, lasting from the Incarnation to the Judgment. His views are anathematized in 1 Conc. Constantinop. Canon 1. Mark ix. 24 Mary Magdalene came and told the disciples that she had seen the Lord, and that He had spoken these things unto her. Master and Lord, Matt. iv. 21 Matt. ix. 28 Matt. v. 42 Matt. xii Matt. xxviii. 9 Mic. v. 7, 8 Montfaucon observes that the Manuscripts frequently interchange the name. Mor. Morel and ms. Morel. Morel. [let us prepare]. Morel. and ms. Morel. and mss. Morel. reads, Morel. reads: Moses therefore gave you circumcision (not because it is of Moses, but the fathers) and ye on the Sabbath day circumcise a man. Mr. Field observes that St. Chrys. repeatedly cites Mr. Field points the passage thus: Mr. Field reads Mr. Field’s text is, Mr. Field’s text omits Mut.) just below, for which My Father that, My Father, My Heavenly Father will also forgive you, but if ye forgive not, neither will He forgive you. My lambs, My tears have been my meat day and night, while, My, N. T N.T. N.T. The words, N.T. Vulgate, N.T. Name, Nathanael of Cana in Galilee. Nevertheless, New Not exactly quoted from Not found in so many words. The command is given with this test, Not in all copies. Now Jesus knew that they were desirous to ask Him, and said unto them, Do ye enquire among yourselves of that I said, A little while, and ye shall not see Me: and again, a little while, and ye shall see Me? Now in the place where He was crucified there was a garden, and in the garden a new sepulcher, wherein was never man yet laid. There laid they Jesus therefore because of the Jews’ preparation; for the sepulcher was nigh at hand. Now there stood by the Cross of Jesus His mother, and His mother’s sister, Mary the wife of Cleophas, and Mary Magdalene. When Jesus therefore saw His mother, and the disciple standing by whom He loved, He saith unto His mother, Woman, behold thy son. Then saith He to the disciple, Behold thy mother. And from that hour that disciple took her to his own home. Now there was leaning on Jesus’ bosom one of His disciples, whom Jesus loved. Simon Peter therefore beckoned to him, that he should ask who it should be of whom He spake. He then, lying on Jesus’ breast, saith unto Him, Lord, who is it? Now there was set a vessel full of vinegar: and they filled a sponge with vinegar, and put it upon hyssop, and put it to His mouth. Num. v Num. xiv. 29 Numb. vi. 3 O. Of his hand, saying, Answerest thou the high priest so? Of sin, because they believe not in Me. Of whom the world was not worthy. On the next day, much people that had come to the feast, when they heard that Jesus was coming to Jerusalem, took branches of palm trees, and went forth to meet Him, and cried Hosanna, Blessed is the King of Israel that cometh in the name of the Lord. And Jesus, when He had found a young ass, sat thereon as it is written, Fear not, daughter of Sion; behold, thy King cometh, sitting on an ass’s colt. On the other hand the introduction of On these two commandments, Or as the position of Or might it be read, Part of Peace I leave with you. My peace I give unto you; not as the world giveth give I unto you, Person, Personality, Personality. Peter then denied again; and immediately the cock crew. Peter therefore went forth, and that other disciple, and came to the sepulcher. So they ran both together: and the other disciple did outrun Peter, and came first to the sepulcher. And he stooping down, saw the linen clothes lying; yet went he not in. Then cometh Simon Peter following him, and went into the sepulcher, and seeth the linen clothes lie; and the napkin that was about His head, not lying with the linen clothes, but wrapped together in a place by itself. Pharisees, Philip. ii. 6 Philip. iv. 3 Photinus Bishop of Sirmium, who had been Deacon under Marcellus, and carried his theory out, maintaining our Lord to have had no distinct existence before His Birth of Mary. Socr. E. H. Pilate therefore went forth again, and saith unto them, Behold, I bring him forth to you, that ye may know that I find no fault in him. Then came Jesus forth, wearing the crown of thorns and the purple robe, and Pilate saith unto them, Behold the man. Probably this is to be understood according to that said Hom. xii. 5 [ Ps. vii. 9 Ps. xviii., lxviii. Psalm cxxi. 3 Psalm, xl. 12, or lxix. 4 Rejoice not that the devils are subject to you Remember the word that I said unto you, The servant, Resurrection Rev. v. 6, 9, 12 Rhythm of Bernard de Morlaix Rom. i. 12 Rom. i. 27 Rom. iv. 17 Rom. ix. 3 Rom. viii. 27 Rom. viii. 3 Rom. xi. 13, 14 Rom. xi. 4 Rom. xv. 25 S. B. add S. C. here instead of S. C. seems to refer to Sabellius was a bishop in Upper Egypt in the third century. The heresy which bears his name denies the Personality of the Son and the Holy Spirit, and holds that they are manifestations or characters of the Godhead. Sav. Sav. Ben. add Sav. adds in brackets, Sav. and Ben. Sav. and Ben. add Sav. and Ben. here, and in other places where the text is cited, insert Sav. and Ben. omit Sav. and Ben. omit the words Sav. conj. Sav. conject. Sav. edition has, Sav. omits Sav. reads Sav. reads, Save Me, Savile connects these words with the clause preceding: with this reading it is difficult to see the sense of the clause which follows. The Bened. reading is as rendered above. The reference may be to Savile reads Savile reads, See See Hom. iii. See Hom. xiv. [8.] pp. 436, 437. See St. Chrys. on the passage, See Thayer’s Grimm’s N.T. Lexicon See above on ch. vi. 6. See above, p. 314. See above, p. 408. See above, p. 475, note 3. See an animadversion of St. Cyril Alex. on those who committed to writing other people’s sermons and thus preserved what might have been less deliberately uttered as though it had been thoroughly well weighed. De Ador See note, p. 30. See on ver. 36, pp. 488 sqq. See p. 129. Seeing we are compassed about with so great a cloud, a load of witnesses, let us lay aside all things, Seest thou that thou hast not been injured, but injurest? Shall see portrayed the Heaven, She, supposing Him to be the gardener, saith unto Him, Sir, Simon Peter saith unto them, I go a fishing. They say unto him, We also go with thee. They went forth, and entered into a ship immediately; and that night they caught nothing. But when the morning was now come, Jesus stood on the shore, but the disciples knew not that it was Jesus. Simon Peter went up, and drew the net to land full of great fishes, an hundred and fifty and three: and for all there were so many, yet was not the net broken. Simon, son of Jonas. Since then speaking of this grace, the Ev. Sir, So Morel. and ms. So Savile and mss. So that a Catechumen, even though he be a Monk, is not a brother. So that. So when He had washed their feet, and had taken, Some mss. Son Son of Man. Spain; then he went into Judæa, where also he saw the Jews. St. Chrys. does not cite nor yet refer to the words St. Chrys. had mentioned hills ( St. Chrys. here recurs to St. Chrys. here reverts to St. Chrys. introduces this as an instance of St. Paul’s interest in the Hebrews: that he not only wrote to them, but also intended to visit them; and on that digresses to the events of his history and the relative date of his Epistles. St. Chrys. returns here to St. Chrys. says this referring to, without expressly citing, the St. Chrys. seems to have had in view St. Chrys. seems to have read this text without the words St. Chrys. seems to refer to some place where it is said that God desired ( St. Chrys. understands this passage as meaning that peace was made between things on earth and those in Heaven, between us and the Angels. See his Homily on Col. i. 20 St. Chrys.’s exposition requires this literal translation of the participle. He gives two explanations of it, St. John. Stablish you in every good word and work. Suicer, Thes. Eccles Tertull. De Pud Tertullian De Pudicitia That He should give eternal life to as many as Thou hast given Him. That had come down from high That is for the moment St. Paul does not argue the dignity of Christ from the title That is from other arguments than the words of the Old Testament. That is the Name Son That is, That is, Jacob obtained the blessing from Isaac, but did not himself receive the good things bestowed by the blessing. Therefore the good things to come were not those of this world. This is a reply to the second, the alternative, interpretation suggested. That is, Remember them, because of the continual presence and working of Christ in His Church. That is, besides the covenant being in itself a new one, different from the Mosaic, there is also, he says, the difference in the mode of giving it, the one being written, the other put into the heart. The Jew is supposed to allege that this second is the only difference, and that the promise in the Prophecy is that the Mosaic law shall be given into the heart, and that this was fulfilled by the reformation of the people: as for instance after the Captivity. That is, he took care to provide against being understood to refer to His Divine Nature, when he said lowly things concerning Christ. That is, lest the belief of His Godhead should undermine our belief in His true manhood. That is, the Apostle repudiates the teaching of more than one baptism. That is, the Macedonians or Pneumatomachi, who about the year 373 found great fault with St. Basil for using indifferently the two forms of doxology, sometimes That is, these words are addressed to us as well as to them. 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. That nothing be lost. Therefore they gathered them together, and filled twelve baskets with the fragments of the five barley loaves, which remained over and above unto them that had eaten. That ye love one another; as I have loved you, that ye also love one another. That ye may be the children of, The The Angels are called Winds, to express their rapid power of making things, how it reaches almost to all things without time; and their motion in the manner of those who ferry over, from above downwards, and again from the lower parts up the steep, both drawing out the things of secondary order towards that loftier height, and moving those of the first order to come forth in the way of sympathy and care for their inferiors. The Apostle has here stated something covertly. What this is St. Chrys. proceeds to explain. The Arians maintained that our Lord was Priest in His Divine Nature antecedent to the Incarnation. See the Oxford translation of St. Athanasius against Arianism, p. 292, note m. [add p. 267. note l.; cf. also S. Cyril, Book 3 against Nestorius]. The Ben. editor observes that it had been said that The Comforter, The Eremites. The Faith; The Father which hath sent Me, The Father, The Greek is The Holy Eucharist. The Holy things for the holy. The Jews then which were with her, when they saw Mary that she rose up hastily and went out, followed her, saying, She goeth unto the grave to weep there. The Lord thy God is One Lord. The Novatians, who refused to admit to Penitence and the Sacraments those who had fallen into deadly sin after Baptism. The Passover was nigh, The Penitent, The Rev. Isaac Williams, Thoughts in Past Years The Son of Man, The Tephillim. The Verona edition, one Catena, the mss. The allowing the observances of the law, as well as the dwelling thus on the human characteristics of our Lord, were suited for the beginners, but would be injurious to us. The apodosis seems to be, The bread which I will give. The children of the widow of Sarepta, and the Shunamite, had been brought back to continue this life of temptation and sorrow; it was a The chosen people being fewer than all people The common editions add The common editions add here The common editions have The common editions have the entire text, The common texts add The common texts add here The common texts add the explanatory words, The common texts substitute Jacob for Isaac here, omitting the following clause where Jacob is mentioned (as they also in the preceding sentence have The day following, when the people which stood on the other side of the sea saw that there was none other boat there save that one whereinto His disciples were entered and that Jesus went not with His disciples into the boat, but that His disciples were gone away alone; (howbeit there came other little boats from Tiberias nigh unto the place where they did eat bread, after that the Lord had given thanks;) when the people therefore saw that Jesus was not there, neither His disciples, they also took shipping, and came to Capernaum seeking for Jesus. The early Heretics denied the divine character of the Mosaic dispensation. The following memorandum of the authorities for and against the genuineness of the Epistle of Barnabas, and for its date, has been kindly furnished by the Rev. E. C. Richardson, Librarian of the Hartford Theological Seminary:— The full yet craving still. The heart-blood of a Friend, The hired wailers were heathens and not present: St. Chrys. hints at having some corporal punishment inflicted on them. The history of the woman taken in adultery is omitted by St. Chrysostom, and all the Greek commentators. The inclining of the balance The large proportion of quotations from the Psalms in this Epistle is noticed in the article upon it in Smith’s Bible Dictionary (where the proportion is stated as 16 out of 32); but my attention was first called to the bearing of this upon the question of authorship by the quick observation of Rev. Hermann Lilienthal. It is not easy to give a precise numerical statement of the proportion because of the large number of historical allusions which can hardly be reckoned as quotations, and also because the New Testament writers often clothe their thoughts in the familiar words of the Old Testament, apparently without any conscious quotation. This matter, however, which cannot be tabulated, is quite in accord with the rest, and the whole Epistle is saturated with the language and the historical allusions of the Psalms. Taking only what may fairly be considered as designed quotations, the relative numbers taken from the Psalms are: Hebrews, 200; St. Luke, 25; St. Paul, 39; all others, 25. The Apocalypse is omitted from the calculation. In the comparatively few quotations in St. Luke less than one-third (17 out of 55) are from the Psalms, and every one of these in recording the words of others; less than one-fifth in St. Paul (16 out of 89); and in the others 22 out of 116. In Hebrews almost exactly one-half. The later mss. The later texts add The latter words heard at the Transfiguration. The laying, &c. would. The longer text in Sav. and Ben. adds, The objection is met by other questions. The passage is read differently in the ms. The people therefore that stood by, and heard it, said that it thundered; others said, An Angel spake to Him. The people therefore that was with Him when He called Lazarus out of his grave, and raised him from the dead, bare record. For this cause the people also met Him, for that they heard that He had done this miracle. The pointing has been changed in this place. In Mr. Field’s edition the passage stands thus: The received version is necessarily altered here: St. Chrysostom’s commentary will be more readily understood if it is kept in mind that the exact translation would be as below: The reference seems to be to The same came therefore to Philip, which was of Bethsaida in Galilee, and desired him, saying, Sir, we would see Jesus. Philip cometh and telleth Andrew, and again Andrew and Philip tell Jesus. The sense seems to require The sense seems to require, The sentence is left incomplete: The common editions add, The text of Savile and the Benedictines The throne of grace, The truth; it is expedient for you that I go away. The word The word includes the ideas of being patient, as well as of thinking and speaking deep things. The words The words are used by Martha also; but she afterwards implies want of faith. The words of The words of the Apostle, The words of the LXX. are The words of the Liturgy which were said throughout the Church Catholic, The words of the Septuagint, Then Jesus, six days before the Passover, came to Bethany, where Lazarus was which had been dead, whom He raised from the dead. There they made Him a supper, and Martha served, but Lazarus was one of them that sat at the table with Him. Then Martha, when she heard that Jesus was coming, went and met Him, but Mary sat in the house. Then Pilate entered into the judgment hall again, and called Jesus, and said unto Him. Then Pilate therefore took Jesus, and scourged Him. And the soldiers plaited a crown of thorns, and put it on His head, and they put on Him a purple robe, and said, Hail, King of the Jews! and they smote Him with their hands. Then Simon Peter, having a sword, drew it, and smote the high priest’s servant, and cut off his right ear. The servant’s name was Malchus. Then again the Pharisees asked him how he had received his sight. Then again…salvation, Then came the soldiers and brake the legs of the first, and of the other which was crucified with him. But when they came to Jesus, and saw that He was dead already, they brake not His legs, but one of the soldiers with a spear pierced His side, and forthwith came thereout blood and water. Then cried Jesus in the Temple, Then desiring to show that if they were not slaves, by repudiating that former slavery they were slaves the more, He straightway added. Then he draws an inference also. Then led they Jesus from Caiaphas unto the hall of judgment; and it was early; and they themselves went not into the judgment-hall, lest they should be defiled; but that they might eat the Passover. Then many of the Jews which came to Mary, and had seen the things which Jesus did, believed on Him. But some of them went their ways to the Pharisees, and told them what things Jesus had done. Then gathered the Chief Priests and Pharisees a council. Then said Jesus to them again, Peace, Then said Jesus unto Peter, Put up thy sword into the sheath; the cup, Then said Jesus, Let her alone, against the day of My burying hath she kept this. Then said the chief priests of the Jews to Pilate, Write not, The King of the Jews, but that he said, I am King of the Jews. Pilate answered, What I have written, I have written. Then saith Pilate unto Him, Speakest thou not unto me? Knowest thou not that I have power to crucify thee, and have power to release thee? Then saith the damsel that kept the door unto Peter, Art not, Then she runneth, and cometh to Simon Peter, and to the other disciple whom Jesus loved. Then the Jews took up stones again to stone Him. Jesus answered them, Many good works have I showed you from My Father; for which of those works do ye stone Me? Then the band and the captain and officers of the Jews took Jesus, and bound Him, and led Him away to Annas first; for he was father-in-law to Caiaphas, which was the high priest that same year. Then the disciples looked one on another, doubting of whom He spake. Then the same day at evening, being the first day of the week, when the doors were shut where the disciples were assembled for fear of the Jews, came Jesus and stood in the midst. Then the soldiers, when they had crucified Jesus, took His garments, and made four parts, to every soldier a part; and also His coat; now the coat was without seam, woven from the top throughout. They said therefore among themselves, Let us not rend it, but cast lots for it, whose it shall be, that the Scripture might be fulfilled which saith, They parted My raiment among them, and for My vesture they did cast lots. Then those men, when they had seen the miracle that Jesus did, said, This is of a truth that Prophet which should come into the world. Then took Mary a pound of ointment of spikenard, very precious, and anointed the feet of Jesus, and wiped His feet with her hair: and the whole house was filled with the odor of the ointment. Then saith one of His disciples, Judas Iscariot, Simon’s son, which should betray Him, Why was not this ointment sold for three hundred pence, and given to the poor? This he said, not that he cared for the poor, but because he was a thief, and had the bag, and bare what was put therein. Then went in also that other disciple which came first to the sepulcher, and he saw, and believed. For as yet they knew not the Scripture, that He must rise again from the dead. Then when Jesus came, He found that he had lain in the grave four days already. Then when Mary was come where Jesus was, and saw Him, she fell down at His feet, saying unto Him, Lord, if Thou hadst been here, my brother had not died. When Jesus therefore saw her weeping, and the Jews also weeping which came with her, He groaned in the spirit, and troubled Himself. There are two points of superiority over Moses implied in the words There is a fount where holy men do say There is a glass whereon he that doth bend There is no authority for a different reading, but it seems to be rightly conjectured by Savile and Ben. that the names Therefore his sisters sent unto Him, saying, Therefore that disciple whom Jesus loved saith unto Peter, It is the Lord. Now when Simon Peter heard that it was the Lord, he girt his fisher’s coat unto him, (for he was naked,) and did cast himself into the sea. These things understood not the disciples at the first: but when Jesus was glorified, then remembered they that these things were written of Him, and that they had done these things unto Him. These words are from St. Matthew or St. Mark. In St. John we read, These words occur later, These words refer to These words, which are not found in G. T., are quoted in place of They answered Him, Jesus of Nazareth. Jesus saith unto them, I Am. And Judas also which betrayed Him stood with them. As soon then as He had said unto them, I Am, they went backward, and fell to the ground. They answered Him, No. And He said unto them, Cast the net on the right side of the ship, and ye shall find. They cast therefore, and now they were not able to draw it for the multitude of fishes. And the other disciples came in a little ship, for they were not far from land, but as it were two hundred cubits, dragging the net with fishes. They said therefore unto him, Art not thou also one of his disciples? He denied it, and said, I am not. This account does not agree with the history, ( This blood is that of the New Testament, This citation is connected with This clause is not found in Ben. This he forbids them [to do], This is a hard saying, This is an heretical objection, as is expressed by the reading in the editions of Sav. and Ben. This is an imperfect sentence; the interpolator substitutes for the lacuna and the next sentence the following: This is not a citation of any words of our Lord: but probably 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. This last clause seems unconnected as it stands here. If there were ms. This observation seems to be suggested by the words This passage is read variously in Ben. and ms. This passage is translated [in the English edition] as if there was a point between This passage, Mr. Field observes, is difficult and probably corrupt. St. Chrysostom seems to mean, that we are like the people in that we are still here below, not in heaven: for they were This reading is from a Vatican ms. This reading, adopted by Mr. Field, is found only in one ms. This seems to be alleged as a citation from Holy Scripture, but it does not appear what passage St. Chrysostom had in view. This seems to be an expression of the doctrine of This seems to be the meaning of This teaching, given above, is the philosophy of those Christians who are called to such studies. Thomas saith unto Him, Lord, Thomas, called Didymus. Those who are ordained against their will by actual force; as frequently occurred in the age of St. Chrysostom. Thou hast the words of life, whither shall we depart? Thou shalt never do this thing. Thou wast. Thus the sentence is inconsequent, as it stands in the best texts: in the common editions it is altered to, Till he forget what earth hath best to lend To Martha and Mary To endeavor to imitate, or even surpass. To whom with the Father and the Holy Ghost be glory now and for the endless ages of eternity. To-day if ye hear His voice, harden not your heart, Transposed. Turned herself back, and saw Jesus standing, and knew not that it was Jesus. Upon the cross on the Sabbath day, (for that day was a high day.) Ver 11 Ver. 10 Ver. 10, 11 Ver. 11 Ver. 12 Ver. 12–15 Ver. 12, 13 Ver. 13 Ver. 14, 15 Ver. 15, 16 Ver. 16 Ver. 17 Ver. 17, 18 Ver. 18 Ver. 19 Ver. 19, 20 Ver. 2 Ver. 20 Ver. 21 Ver. 21, 22 Ver. 22 Ver. 23 Ver. 23–25 Ver. 23, 24 Ver. 24 Ver. 25 Ver. 25–27 Ver. 26 Ver. 27 Ver. 28 Ver. 29 Ver. 29, 30 Ver. 3 Ver. 3–6 Ver. 3–7 Ver. 3, 4 Ver. 30 Ver. 31 Ver. 31, 32 Ver. 32–34 Ver. 32, 33 Ver. 34 Ver. 36, 37 Ver. 38 Ver. 38–40 Ver. 4 Ver. 4, 5 Ver. 40 Ver. 41, 42 Ver. 44 Ver. 45–47 Ver. 5 Ver. 5, 6 Ver. 5, 6, and 8 Ver. 54 Ver. 55–57 Ver. 58 Ver. 6 Ver. 7 Ver. 8 Ver. 8, 9 Ver. 9 Ver. 9, 10 Verily, verily, I say unto you, I am, We must probably understand also, What follows seems to be a commentary on What seek ye. What shall we say, Whatsoever, When He had heard therefore that he was sick, He abode two days still in the same place where He was. When Pilate therefore heard that saying, he brought Jesus forth, and sat down in the judgment seat in a place that is called the Pavement, but in the Hebrew, When Pilate therefore heard that saying, he was the more afraid; and went again into the judgment-hall, and saith unto Jesus, Whence art thou? But Jesus gave him no answer. When the chief priests therefore and officers saw Him, they cried out, saying, Crucify Him. When they were filled, He said. When ye have lifted up the Son of Man. Wherefore God foreseeing this, that they would not receive Him, Wherefore lift up the hands which hang down, and the feeble knees, and make straight paths for your feet, lest that which is lame be turned out of the way, but let it rather be healed, Which Paul also himself. Which should make them incredulous, While ye have light, believe in the light, Who bore up our sins in His body upon the cross, Whom seek ye? And they said, Jesus of Nazareth. Whosoever shall do, Will reprove the world of sin, and righteousness, and of judgment. Ye are they which have continued with Me in My temptations. Ye observe ( Ye shall seek Me, and, [ [Himself alone] G. T. [I charge thee before God, [One is disposed to think that in this and the following paragraphs there must be some serious corruption of the text. As it stands there is a confusion between the words of the Epistle relating to the Jewish High Priest and those that refer to Christ. It is only possible, however, to translate the text as it has come down to us.—F.G.] [Or better, [R.V. [See St. Cyr. Alex. Glaph [See above, p. 438 and St. Cyril Alex. [See above, pp. 442, 459, 460, 517. St. Chrysostom in his bitter banishment finished his last prayer [St. Chrys. has not drawn attention to the nice distinction between [St. Chrys. here follows a text having the gloss [St. Chrys. here follows the better reading, omitting [St. Chrys. here supplies [St. Chrys. here understands the [St. Chrys. may have had in mind the latter part of the verse just cited, [St. Chrys. might seem here to be casting contempt upon the laws of the Old Dispensation; but he probably means that while they were fitting enough as parts of the temporary ceremonial law, they have no such foundation in nature as to remain of any force under the Christian Dispensation.—F.G.] [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.] [The English edition here inserts, [The English editor supplies this ellipsis with the words [The R.V. here follows the reading [The R.V. puts this and the following clause in the imperative, [The R.V. translates, [The Revision has here correctly [The insatiate yet satisfied; [The insertion of [The original has a paronomasia [The pericope [The reading of St. Chrys. here and below (Hom. xxxiii.) is [The second volume of the Oxford edition, containing Homilies 42–88 (John vi. [The text might perhaps leave it uncertain whether St. Chrys. meant to state that St. Paul saw Jews in Spain, or that, after visiting Spain, he went into Judæa. Ben. Sav. K. Q. are express, [The two names being the same in Greek. Cf. [The words [The words of the A.V. [There is a paronomasia here [There is a paronomasia here which is difficult of expression in English; lit. [There was one who sold his patrimony, [This occurs, not absolutely verbally in the [This passage is obscure; but the meaning seems to be, [This passage is omitted in Field’s text, though contained in the Benedictine, and should of course be omitted here.—F.G.] [have been subjected to the law.—F.G.] [i.e. so far as Christ’s work for men was concerned, it was universal. He put it in the power of all to believe.—F.G.] [into the ship,] N.T. [not found in St. Luke]. [not verbally quoted]. [of that which is set on.] Morel. and Ben. [p. 242, O.T.]. The expression [preoccupation.—F.G.]. ] ] G. T. ] G. T. and Ben. ] LXX. ] N.T. ] thrown into the imperative form. ]. ]. S. B. have a brave darer. a burr. a castaway a divine communication was made by the Spirit. a footstool for His feet. a great Priest. a great good. a man that hath, a perfect man. a prophet hath no honor in his own country. a strong east wind. a thing peculiar (to Myself). a trophy for Him. a witness worthy. abominable. about which there were no precepts. St. Chrys. had perhaps overlooked the law of the Nazarites, about. above is the verb.—F.G.] above the hairs of my head absolute power. accepted. accepteth. according to the Vatican), according to. accuse. accusing, as the Evangelist shows by what follows, saying, active. added. addressed to St. John. addressed to women. admired. admitted into the text the adopted by many critical authorities.—F.G.] afar. affairs. after after baptism. after the order of Melchisedec after the proof of his testimony and, after the sop, after. again akin to al, al. al. For He all but saith this in what He directeth against them: al. again, al. and that they knew not, is manifest from their saying, al. and the maliciousness of the hearers, and its being continually said in the Old (Covenant), al. being asked for water by Christ; for, al. but He even saith the contrary al. for when we are persuaded from the actions that the men are offended at high sayings, and when He saith Himself, that al. so then the al. some mss. al. with the addition all Mine are Thine, all but this. all hindrances had been removed, and He had made His. all is said. all life. all other things. all places. all the world. all things are. all things more humble. all things so near their end. all things which belong to the Father, belong also to the Son. all. alluding to these. almighty. alms-deeds. almsgiving and a clear conscience. almsgiving and acts of faithfulness, almsgiving. alone ran. already, also. am I responsible for what I hear, for common reports? amended among them. an account. an artist. and and (excepting one) not any stop after it. St. Chrys. probably has in view the fact of Moses being called up to the top of the Mount, and Himself. and His being. and I know them. and [of] from confession. and abide in His love. and add and afterwards we perish miserably. and all. and at the same time. and be more careful than thy (present) self. and by saying. and by. and combined it with the first part of the verse he next cites, and especially by those altogether the simplest. and go to thine house. and hast loved, and he that loveth Me shall be loved of My Father, and I will love him, and will manifest, and here, in accordance with the whole context, he must refer more to the spiritual than to the outward and ceremonial side of our religion.—F.G.] and how shall we know the way? and if and if the. and it is so commented upon by St. Chrys. below.—F.G.] and it was not even possible to give. and leadeth them out, and let not him that keepeth thee slumber. and not for that nation only, but that also He should gather together in one the children of God that were scattered abroad. and not unto the world, and promised all those things so as to draw them to Himself. and raise loud wailings, and leap. and regarded only what was taking place concerning his son. and retire. and saith unto Him, Rabboni, which is to say, Master, and says, If he be worthy, if he be righteous [I will help him]. Unless he work miracles I stretch out no hand, and sealed it with a final Amen. and secondly because it is not, and see what he saith. and setting right some who turn. and so Sav. and Ben. conjecture. and so one ms. and such was apparently the understanding of Mutianus and of the Benedictine editor.—F.G.] and takes and that it is with oath-taking and the Father in Me? and there He abode, and there shall be one fold, one shepherd, and they shall never perish. 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. and this He said desiring to show. and this is, that and to have. and to the Jews, How say ye, and to wipe them with the towel wherewith He was girded, and took a towel, and girded Himself. and we may almost say that according, and were persuaded of them, and were persuaded of them. and why say I of a lost world? of a world which was in evils great exceedingly. and why, saith some one, went He again to Cana? and wiped His feet with her hair, whose brother Lazarus was sick. and ye receive not our witness, and yet He hath opened mine eyes, and. annul. annulling any real wisdom. anything that is. apparent appears in presence applied to Christ.—F.G.] applied to the earthly High Priest, and apply naturally to the heaven, when it does not supply the moisture necessary for producing fruit. This argument from the approved, are Mine, therefore said I, that He shall take of Mine, and shall show it unto you. are called by God a way are coming. are from the prophet are in the text of St. Chrys. and in the are murderously minded. are not even ashamed at what takes place at the theaters, but raise. are not read here, but in c. xiii. 19. are omitted by St. Chrys., as by all critical editors of the N.T., and are not given in the R.V.—F.G.] are omitted in this edition as unnecessary. are part of another are stanch. are subject to, are to be referred. are used by the Septuagint to translate as as He did in the case of the blind men, ( as I said unto you. as We, as a neuter plural; the words of the Apostle, as a sacrifice; as above, p. 370, note 12. as appears from what follows in the next paragraph. as appears from, as being their Cause as for this fellow, we know not whence He is, as he has said, is that of Christ, on which He sits at the right hand of the Father. as in N.T. as one the graven image of stone, so thou, as quenching easily. as saith the Scripture, as soon as they heard the woman they believed, for they, as the equivalent for the more emphatic as the words are translated in our version. as we say. as when colors are washed out of dresses. as. ashamed of them, to be, ask Thee; by this we believe that Thou camest forth from God. ask him, Who art Thou? at Constantinople were lictors, and had the charge of burying the dead: they are otherwise called at all. at once a dispensation and a confidence. at supper, and said, Lord, which is he that betrayeth Thee? Peter seeing him saith. at the Day of Judgment, at the coming down. at the comm. of the Gospel. at the doors. at the end of the objection; and substituting at the feast, at the land whither they went, at the very time that. at this rate. at this time; not Abraham, to whom the oath was originally made. at this. attend to. attention. awaits. back. be content. be murderously minded. be not ye called Rabbi, be translated be understood of the Only-Begotten, it may be supposed that there is some latent connection of thought, as, that in His nearness His people also are brought near to the Father in a manner far more intimate than was granted to Moses. bears. became. because there is no truth in him, because they, because we are sensible of the infirmity. because, because. been anointed with it. been aroused. before before Me. before the Face. before the miracle. before them, beholding the devil shamed by means of the Divine oracles, and greatly striving. being about to destroy Jerusalem even weepeth. being applicable to both. The passage is considerably altered in the common editions so as to avoid an apparent difficulty. being applied, when there was neither change nor substitution, as St. Chrys. interprets the prophecy: nor even partial alteration as in the analogy of the being assembled with. being brought into real existence. being destitute of. being implied in the past tense being introduced parenthetically. being parenthetical, and the being. believe on Me through their word, believe. believer, below bent, bent. beside Thee, besides, because. better bewail. bid you observe, that observe and do, birthright privileges. bitterness. body of spectators. body of the dead. both because He had said eternal life both in the A.V. and the R.V. is undoubtedly correct; but St. Chrysostom has taken it as connected with the preceding clause. —F.G.] both. bound. bow down ourselves. bowed himself, made obeisance. bringing up. brings forward. brings on. brought up with. burial dress, bury. but [became so] as soon as He came. but after treating the remaining verses recurs to the subject in speaking on the words but believed, saying. but by plundering, and taking more than their due. but for. but having renounced all these things, and having banished all these things from our minds, let us, but he speaks in a manner reservedly. but hear also the explanation, for this we will now say for love of you. What then, but here He bringeth in Himself giving, not the Father. but hinted by saying. but in certain. but nothing lofty from her. but now they have no cloke for their sin, but rather. but rising straightway went to meet Him. but secretly. but the sense even so is not perfect. but there is no ms. but there is no other reading than the above. but this is. but this, but we shall not undergo them if we lay up. but what is the, but, if we may use such a word, by His Essence by St. Chrys. as appears from his interpretation. So the Latin Vulgate has by grace. by him. by means of. by the interpolator is out of place: inasmuch as unfruitful ground would represent the people not the Law; neither does St. Chrys. in the refutation which follows refer at all to this point of by these means. by these words then He declareth. by this. c. i. 27 c. iii. 13 c. iii. 17 c. iii. 7 c. ix. 12, 13, &c.; x. 10, 14 c. ix. 9, 23 c. vi. 39, 40 c. vi. 4 c. vii. 28 c. vii. 33, 35 c. vii. 49 c. xiv. 23 c. xv. 13 c. xv. 3 c. xvii. 23 calculation. call Jesus Lord, came I into the world, came. can hardly here be restricted to the baptism of the individual, but rather refers to the perfection of the means of salvation under the Gospel, which the Apostle so often expresses in this Epistle by cannot hate, captivity cast off. cast out, caused. ceases. certain ch. ix. 26 charity, chased thence by all. choice portions. clause omitted in Ben. clauses transposed. clean through the word which I have spoken unto you close at hand. come away, come unto you, committed sins too great for repentance. commonly has the meaning given in the text, not that in the note.—F.G.] communication of Being. conceal, conceal. concedeth that It should work, concerning It. concerning their brother condemned, condescension. confess to Thee. confession. confirming consecrated. consent with. consequence. consider the spiritual. conviction [?]. conviction. convince. cooleth. coolness. correcting. couldest reply nothing. crushed like felt. cut out. cut up. dancers. deems worthy of mention, deliberate choice. delivered up, delivered. depart. departed and did hide Himself from them, departure hence. desire. desiring their company and honor. despising, despondent. devices. devote as a Sacrifice. did He surround Himself with. did He. did not so much as think they were. dieth not, directly after. discover, but slips off. disdainful. diseases. dispensed. display. dispose. disputed. distracted. distracting. divine. division. do not things like them. do nothing, do service to and minister in that system which is a sample and shadow. do this do unto you, doctrine. does not refer so much to God’s speaking as to Moses’ speaking by God’s direction.—F.G.] doeth. dogs. dost thou not confess? dost thou. down to drew out the mystical senses. drew to. drinks, driven away. dry and open part? dull duration beyond time. each sentence. early, when it was yet dark, unto the sepulcher and seeth, eating salt with them, economize somewhat. edges, either he saith this. elected. empty. encouraging. endurance. enduring mean things. enviousness. equal equal to the Father, escorts. establishing what had been done. eternal life, eternal, even reject God. even thus too gross. ever. everlasting goods. every one, everywhere. evil speaking. exciting of. exhibit. expand ourselves. expels. expresses nothing else than that He is of Him. And just as, faded, faint-heartedness. fair weather. faith of, fall away. fall down. families far more grievous. farther. favor. feasts. feed, fifty, fish, fitly made the saying of a middle character. five and twenty or thirty, flaccid. flesh and bones, folly, folly. foments. foolish ones. for for I think that the miracles of the Prophets had entered his mind. for June, 1887, pp. 1–27. for Paul has said, for Thou doest all things, whatsoever I will, He saith. for a short time. for all these reasons. for as His majesty is; so is His mercy, for having heard that with authority, and as one commanding, He said to him, for how great is, &c. little. for mosaic work, for of grief. for of such saith God. for one that is just for the Divine Nature of the Son, see many instances brought together in the note to the Oxford Translation of St. Athanasius against the Arians, p. 196 d. [See also in Tertullian, O.T. note H. pp. 322 sqq.] for they know his voice. and, for this reason He doth not decline to use a more earthly expression, declaring, for what is to come. for when the loaves had not yet appeared, He doth the miracle. for whom they were foreshown, for, saith the Evangelist, Peter looks on the disciple. foreign to us. foretell. forgive. forward. four hundred. from from God. from among. from another reason. from loose living, from the first, from the parallel place in from the participle agreeing with it. There is no from their. from this piece of earth to that. from. garments. gave in charge. get together all. get. gift. give diligence to be. give. given him. given over to, given over. given them, that they may be one, even as We are One, given. gives it. giving account. glory. go to thine house, goes forward. gone forth. gone, good shepherd. good. got a hold on the land grace. grant him to the feast. great and causing many blessings. greatness. groans. grudging had been at a very early period written by some copyists for had been made flesh. had been made. had been said. had been substituted in the common texts. Both conjectures are now confirmed by ms. had got together. had not yet come. had not yet heard. had preceded. had showed. had, harm the faith of the hearers. has been substituted in the modern editions of St. Chrys. hath given all judgment to hath no cause at all that is specious. hath put in by the way. hath sorrow, because her hour is come; but as soon as she is delivered of the child, she remembereth no more the anguish, for joy that a man is born into the world. have have (it) more abundantly. have a godly fear. have been exercised, have been held. have been punished here. have been substituted. have been thus inflamed. have been. have gone out. have hit upon the natural meaning of have more power to lead by the hand than the archetypes. have passed from low-mindedness. have passed to perfection, have peace. In the world ye shall have tribulation; but be of good cheer, I have overcome the world. have received. have the reality of. have the same meaning. Hence the emphatic character of the words having become. having departed. having led them away, He saith. having lost their freshness and vigor like salted fish. having only the natural life, having seen. having shown that they, having the power of casting, having thus hinted that which he wished, he again begins, saying, Jesus therefore cometh, he (al. they) said that Christ was a worshiper of God. he [or it] shows that blood and water are the same thing. he calls heaven and the body both tabernacle and veil. he can. he did not enjoy. he foretold they shall. he shall be saved, and, he suffered for Christ’s sake when he was reviled in the matter of the rock, from which he brought out water: and he then will be more severely punished who has sinned after grace. he, he. heal. hearing Me always heavy and violent. held by. held the. helper. hence any severe labor. hence. henceforth, here appears to be entirely without authority, and was probably a slip of memory.—F.G.] here, hide. high Birth. him He heareth, him only. him. hinder. hindrances. hinting. his parents, hold them. honor, hope of p. host. house how can, how forced it is. how he which stablishes us with you in Christ, and hath anointed us, is God; who hath also sealed us, and given the earnest of the Spirit in our hearts. how now. how? for. humbled. i. e. their heathen worship. i.e. i.e. Baptism. i.e. Benjamin’s. i.e. Christ. i.e. Jerusalem. i.e. Joseph and Nicodemus. i.e. Moses. i.e. Satan. i.e. St. John. i.e. St. Peter loved his Lord, and therefore we infer i.e. The Father’s. i.e. a mere superiority of the Father. i.e. about to sacrifice. i.e. after marriage. i.e. after the Crucifixion. i.e. after the Resurrection. i.e. against heathen law also. i.e. as He died. i.e. as well as Abraham. i.e. as well as of earthly things. i.e. at the Crucifixion. i.e. at the Kingdom. i.e. before Lysias. i.e. before revealing Himself. i.e. before the Crucifixion. i.e. believing. i.e. between Himself and the Father. i.e. by i.e. by his love. i.e. by persuading. i.e. by the New Birth. i.e. by the Spirit. i.e. by the alms. i.e. cannot understand. i.e. communicants. i.e. conversion. i.e. custom. i.e. death, lit. i.e. during the abode in Paradise. i.e. eyes given by means of the clay. i.e. from the Father’s. i.e. given by means of things which are objects of experience. i.e. heretical objectors. i.e. his one great object. i.e. if He had so spoken. i.e. in His burial. i.e. in Judæa, they beat and scourged, not through the indifference of the judge, but by their own authority. i.e. in a true believer. i.e. in baptism. i.e. in being insulted. i.e. in dignity. i.e. in his Gospel history. i.e. in itself. i.e. in respect of that of the Father. i.e. in the theater. i.e. in wronging thee, have not wronged thee, because thou deservest punishment. i.e. keeping God’s commands. i.e. knowing the Father. i.e. mercy [ i.e. might perfect love. i.e. more than men. i.e. naturally. i.e. non-communicants. i.e. not by real eating, i.e. not of the Scripture. i.e. nothing by i.e. of Christian people, i.e. of Himself. i.e. of Judas. i.e. of Redemption. i.e. of communicants. i.e. of salvation. i.e. of the Father and the Son. i.e. of the Gospel. i.e. of their error. i.e. on the Day of Pentecost. i.e. one Master, one Father. i.e. one prediction. i.e. only showed Abraham’s willingness. i.e. other than He willeth. i.e. our death. i.e. our members in Christ. i.e. persecution. i.e. receives so much help from them. i.e. show not the children. i.e. sins done after Baptism. i.e. slaves. i.e. so that they could not stone Him. i.e. some Hebrew Christian. i.e. speaks of himself. i.e. temporary. i.e. that Christ withdrew from the malice of the Jews. i.e. that God was their Father. i.e. that Jesus loved him. i.e. that Lazarus was sick. i.e. that it was really Christ. i.e. that of the blind man. i.e. that the disciples should follow. i.e. that they did not understand. i.e. that this assertion of theirs being false is from the devil. i.e. that which Jesus did. i.e. the Egyptians. i.e. the Equality of The Son with The Father. i.e. the Father and the Son. i.e. the Father’s. i.e. the Father. i.e. the Gnostics, see note, p. 30. i.e. the Holy Ghost. i.e. the Holy Spirit. i.e. the Incarnation. i.e. the Incarnation. [ i.e. the Jews. i.e. the Pharisees. i.e. the Prophets. i.e. the Spirit’s. i.e. the betrayal. i.e. the body. i.e. the credibility of Christ. i.e. the disciples. i.e. the flesh. i.e. the heretics: some mss. i.e. the infidel. i.e. the manifest hopelessness of his being able to go down first i.e. the objection does not shake my argument. i.e. the other Evangelists. i.e. the preparing a place for disciples. i.e. the prince of this world. i.e. the prison. i.e. the rulers, see i.e. the second Table. i.e. the things of truth. i.e. the traitor’s. i.e. the traitor. i.e. the words refer to the mission of the Ap. on the day of Pentecost. i.e. they hoped that through their child, when they were dead, the promised blessings upon earth (or in the land of Canaan) would be given. In the next sentence St. Chrys. seems to return to the conduct of Joseph, in order to add an observation, which he had omitted before. i.e. they who were to take Him. i.e. this humble office. i.e. those given. i.e. those of the Father and the Son. i.e. through a good conscience. i.e. to His death. i.e. to The Father. i.e. to meet the charge of. i.e. to teach thee that. i.e. to the Father and the Son. i.e. to the Father. i.e. to the Jews. i.e. to the garden. i.e. to their infirmity. i.e. to use prayer. i.e. weakness inseparable from. i.e. which heretics say it is. i.e. which raised the stone. i.e. who had wrought deliverances. i.e. with him who keeps the commandments. i.e. with reference, not to men who are i.e. without an object, ib. ver. 19 if He knoweth the Father. if He rose. if it get it not. if they believed not. if they, if ye believe, if ye do whatsoever I command you, if ye have love one to another, if. ill savor. ill-minded, ill-treated, ill-treated. implied. in in Bodl. in Bodl. adds, in Bodl. reads, in Bodleian reads here, in Bodleian, in Egypt, in Him, in My Name, in Prov. iii. 3 in St. Chrys.’s liturgy. See Dr. Neale’s Liturgies of Mark in [Niketas’] Catena (Supp.). According to the pointing of the other editions, the translation would be, in a city. in a higher degree. in all things willing (wishing) to live honestly, in battle array. in comparison of. in each of the three places where the words recur. in every way. in its being said. in its prior sense, as in order to kill. in our version of the text, in prison. in spirit. where? in, in the Greek, in the Greek.—F.G.] in the Resurrection in the case of the dead. in the garden with him? in the last day. in the other world. in the sacred text: though, as he observes, he presently has in the singular is used in the sense of in the text. in the third verse. in the way, in the world, and I come to Thee. Holy Father, keep through Thine own Name those whom Thou hast given Me, that they may be one as we are. in their eyes. in these clauses, in accordance with the common editions, though all the mss. in these two passages. It means in this and in other places. in this life in this place. in this world. in, inaugurated. incorrupt. increase that longing. indestructible. indignation of fire. inflamed. inquisitive. inscribed on a pillar. instead of instituted. insult. intention. into the Temple, into. intricate and complicated, introducing himself. introducing. introduction. is Mr. Field’s interpretation; Mutianus has is a murderer is alleged by the objector as distinct from that of the is also omitted by the more important authorities, the critical editors, and by the R.V.—F.G.] is being interpreted, is certainly wrong.—F.G.] is connected with the earnest of is considered by Lachmann to be the true reading in the Epistle. is considered by the best modern critics as an interpolation by a transcriber, but is probably based on a genuine apostolic tradition, perhaps taken from the lost work of Papias of Hierapolis, who collected from primitive disciples various discourses of our Lord, among others “a narrative concerning a woman maliciously accused before the Lord touching many sins.” (Eusebius, Hist. Eccl is delighted. is far better supported, and is retained by all critical editors. It is also the reading of one of Field’s mss. is found in all other mss. is generally adopted by the critical editors as the true text in the Epistle.—F.G.] is in Scripture often equivalent to is incorrect. iii. That the Prophecy distinctly foretells a substitution. The common editions have changed the character of the passage by substituting is it not the multitude. is mad, why hear ye him? is mentioned only to be rejected. [The words is mentioned together with the blessings bestowed on Abel, Enoch, and Noah, as something already given them. is no longer. is not punished, is not so much the Incarnation as the whole arrangement of the Christian dispensation—here with especial reference to Christ’s death.—F.G.] is not this people, is of consolation. is omitted in Mr. Field’s text, as by some [all—F.G.] critical editors of the New Test. It is not referred to by St. Chrys. is overcome. is predicate rather than subject, and is probably referred to. is proof of. is properly [ is put for is put, it is put instead of is raised. 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 is shown (or It shows by the Evangelist, saying, is simply needless repetition. [It has seemed better to follow in the translation Field’s text than to follow the alterations of the English edition—both because the passage is thus much clearer, and because this is professedly a translation of Field’s text, and his critical sagacity must be considered on such a point of higher value.—F.G.] is the approved reading of the sacred text, and is found in all the mss. is the reading adopted by Mr. Field, but is the reading adopted by Mr. Field, following herein an ancient Catena [compiled by Niketas Archbishop of Heraclea in Thrace who flourished in the 11th century] which has preserved it: is the reading of all the mss. is the reading of the best mss. is the ridiculous thing. is the same. is the usual expression for the future state, opposed to is the work of. is to be taken with is true meat is true; and he knoweth that he saith true, that ye might believe, is used throughout for our is very strong. is yours, is. it behooved. it darkens. it is it is said. it was accredited, it was possible. it were meet to be. it would give an excellent sense and one well in accordance with the context.—F.G.] it. judgest. just. keep, kept, kind of kindness, saying. knoweth he. knowing that, known Thee; but I know Thee, known in some way. lack. laid up. lamenting, laugh at. laver. lawlessness. lay down, lay hold on. lay in wait. leads up. learn. leave very great safety. lest he that keepeth thee slumber. let the hills let us see then with what intent these words were said. let, lie with. life for the sheep. likeness, likewise lit lit. lit. ferried little coat. live only for the present, lived in the observance of rules respecting them. ll but conclusively refuting them by what He saith. looking down, loose n. loses respect. love of praise. love. low birth. made a show of Him in. made obeisance madness. magniloquently. maintain my glory. make a question. make. making bloody. maladies. many of them, marg. of E.V. may abide, may be conjectured. The Ben. ed. reads, may be, may remember that I told you of them, may well be translated both meaner. meaneth, &c. means means of showing. mercifulness. mercy and truth messengers. might be applied without implying the substitution of another system in place of the old, (i) as a repaired house is said to be new, and (ii) according to his interpretation, as the Heavens are new, when after long drought they again give rain. St. Chrys. replies. i. That after the Captivity the Covenant was still, as of old, unfruitful. ii. That this interpretation of the ministering. misfortune. more clearly. more cowardly. more exactly, more fearful. more horrible. more nakedly, more plainly. more. most. ms. much more does God. much more those (i.e. the opposite) when not done. much. murmuring such things concerning Him, must have. mysteries releasing from sins. nature of sin. nearer. neighbor. neither did they know this. new new and beyond. new earth. new heaven new house new made nigh unto Jerusalem, no less than the actions. no life, no pains, but rather neither to have nor to desire them. no power against Me, except it were given thee from above: therefore he that, no time for. noble birth. nobleness. none of the things present and perishable will be able to occupy us. none. nor nor let us. nor that the Patriarchs should live in Canaan nor the R.V. nor will the expression check. not not Iscariot, not at all. not even be harmed a little. not even he. not finite. not for, not found in the Chald. or LXX. not in G. T. not in N.T. not in St. John, but see not knowing that we. not once, but often, not only disregarded. not that He might by this show any lessening, not the common. not to go to seek Him. not to reckon. not verbally quoted. not well ordered. not willing them to continue in those ancient (practices). nothing in My Name; ask, and ye shall receive, that your joy may be full, now rejected by nearly all critical editors.—F.G.] now to show that, now, now. obey. obscure of of God of God, of God. of His disciples, which are not written in this book, of Jairus. of Tiberias; and on this wise showed He Himself, of a proof which makes things most certain and evident [and so Mutianus read.—F.G.]. of grief. of him that made it. of joy. of like value, of men. of our Lord; and cites the two places where it is so interpreted by the Apostle, of our Version), of repentance, faith, and obedience in the next world, when any through sin have neglected it in this. of the of the Benedictine text, supported by some mss. of the Eternal Goods. of the Holy Ghost coming. of the Second Person of the Trinity. It is now generally interpreted as a personification of the spoken or written word sent forth by Him.—F.G.] of the Spirit. of the blood. of the creation. of the evil; but if well, why smitest thou Me? of the mention of punishment. of the promise, of the prophetical. of the text. of things belonging to carefulness. of this death. of which former editors could make no sense. One ms. offend against. offer offers. often are. often say. often turn aside. om. in Ben. N.T. om. in some mss. om. ms. omitted. omitted. “Now I tell you before it come, that when it is come to pass ye may believe that I am.” omitted. on God, on Him there, on account of. on this account I speak in a lowly way, lest they should be offended, on this account then. on. once for all. one may see even a close connection, since, one ms. one of another, one of another? one of the servants of the high priest, being his kinsman, one person. one saith. 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, one to another. one who believes and is baptized one who has risen. one. only in the sense of being below in reference to the mountain and heaven to which Moses had been called up. At the same time as being sons of God we are near to Him with a special nearness—a spiritual and so most intimate nearness—of the soul, not like that bodily nearness with which Moses was called to draw near. only. openly. opinion. opposed to or or [ or of the Pharisees, or one is better than a thousand, or rather, both to us and. or, or, and the appearance, or, as in the text of Auth. Version, or, in its own way, ordained, ordered. ordinances other help, ought ye to do this. our brother, our citizenship is in heaven, yet we live as citizens here. our glory—our boast—the sufferings of Christ. our lump. our salvation. out of nothing. overflow. p. 151, ed. 2, 1842.] p. 30. pain. partaketh of blessing, perdition. perfect actions, perform the service of. perhaps it is proved. perhaps, perplexity. persons suffering many. pillars, place of a skull, which is called in the Hebrew, Golgotha. place. plain. pluck it out, possession possession. pouring forth. power over them. prayer of Trisagion, predicates.—F.G.] presents Himself, presents. pressing pretext. prevailed in all by. prisons. profess. proofs. provide, purgeth. purpose and will, put forward. put not on. put to an open shame, putting around. putting. quarreling. raiseth Himself, reaches. readiness. readings of the common editions, reality, reasoning, rebuked. reckoned. reclined, recover breath. refer to the Levitical sacrifices continued after the completion of that on the Cross. registered. rejected, released, releases. remain and are not. remaineth in you. removed (her) reasoning from such things. removing this. rendering invalid and of no effect, represents both Heaven and reprobate. respects [another], respects, rest, retired. return. reveal. revolted, right. righteous. rise up to. risen. robbing the State, rulers run to such a sight. said Esaias, said again, said not unto him, said. saith gently. saith one. saith the same now. saith unto him, saith. samples, sanctification, sanctuary. saw the stone. secondly, secondly. see Hom. XII. p. 43, and note. see clearly. see p. 132. see. seeing they crucify afresh. seekest Thou. seeking. seems here as elsewhere in writers of this age to imply actual suffering as well as danger; so in this discourse. [1.] seems to be the reading of his mss. seems to be. seems to mean a daily contribution demanded by the keepers out of the sum which prisoners gained by begging. seen with, seized. senseless. sent their s. to be exposed seriousness. service as priest. setting aside. setting right. shall I stay your dangers. shall be, shall be. shall give, shall go. shall proclaim. shall. shalt know. shamelessness. she. shifted themselves. should be connected with the preceding or following clause is merely a question of punctuation. It is joined to the latter both in the A.V. and the R.V.—F.G. ] should be the subject and should be transposed. The proverb is that used by David, show. showed. showeth for a time. showing that. showing the same [Person] to be two, both God and man. shows. signifies. sin. since men being benefited are not so sensible of it, He saith since the Father is sits upon. slayings. slothful sluggish, so I do, so also do ye; if rather. so does it everywhere extend. so great. so neither [is it possible] to be baptized [a second time]. so neither can ye, except ye abide in Me. so read in some copies. so that the beholders might both marvel, and not count them very strange. so that these appeared henceforward to be truly philosophers, but those fools by nature and out of their senses. some flourishing. some omit soul of man. speak to. speaking concerning the Jews. speaking evil. spent upon. spiritual leaders and guides. spiritual, sprinkling. stale. stand. started away from. stood by. strip off by. stupid, stupidity. sub. subsistence, subsisting, substance substance, substantiality, substantiality. substantive existence, such like works. such shall have, such. suffer, suffering perfects and works salvation. suitably to a man. suppose. surely enclosed. surpassed. suspicion. swallowed up, sweep as with a seine net. t. v. i. 761 c d.] taken hold of. takes place. taking pains for. talk much, taught. teach. teaching. temptations tension. testifies. than all riches. that He [Christ] is of Him [the Father]. that He is your God, that I Am that baptizeth himself. that be far from Thee, that coming. that have walked in them that in Me ye might have, that is passed into the Heavens. that is, did what was worthy. that is, if he have fallen into sin in this respect. that is, that ye come by Me. that is. that it may bring forth more fruit, that it was done simply and not because of weakness. For if it were not done because of weakness, why was it done at all? For if there are no wounds, neither is there afterwards need of medicines for the patient. that made a revelation that not a word more should be spoken to them. that one teach you which be, that rock that sinneth. that speaketh of himself, that the that the Scripture might be fulfilled, saith, I thirst, that the glory, that the greatly despising them effected this. that they also may be one in Us, that thou wilt rather have required of thee the husbandry of time than any other thing. that we may also be able to attain them. that we might have consolation, that whosoever believeth on Me should not abide in darkness, that ye begot him. that ye may know and believe that the Father is in Me, and I in Him, the Belief. the Christ. the Cross. the Crucified. the Disciple whom Jesus loved. the Evangelist asserts a truth which had before been signified by His breaking the Sabbath, and saying that God was His Father. the Evangelist tells us, was what Christ said to her. What then saith she? the Father’s. the Father. the Flesh the Jews for these sayings, the Jews, the Law, the Lord out of the sepulcher, the Pharisees and Chief Priests sent, the Prophets said. the Son the Son. the Spirit. the Syriac seems to have read the act of sacrificing. the action. the actions, the ages; the arena, the beginning of the doctrine, the better things. the carrying of money. the case admits, the chariot. the children of, the cobwebs. the consciousness. the disciples as disciples. the discourse of the beginning of Christ the elements of the beginning. the enemies, the foreshadowing as in a type. the gift of. the glory of. the heavens. the holiest of all. the hope set before us the human nature. the intervening words, the judgment amazed him not. the judgment of the Lord, and ye ravines, the kind. the labor of love, the land which hath drunk in, the law of Moses. the lead. the letters. the many. the new earth the open spaces of the streets where idlers gathered. the parents of him, the place. the poor. the precious. the prodigal, Luke xv. the reality of the matters. the roads and the sea are beset. the sanctification. the sanctuary. the testimony unworthy. the thing which. the things in heaven. the tragedy. the trembling. the unbelievers were not mixed with them. the veil the weight which makes it turn. the wicked shall do wickedly. the woman which hath. the word not being mixed. the words occur later, the working of miracles. the works, the. theater. them, them, and scattereth the sheep, then hang. thence it is used for thence. there stopping the mouths of the Sabellians, here removing the folly of Arius. there, there. thereby. therefore I have done that which remained to do, I have encompassed ( or therefore again, therefore they fled to their own hurt. therefore they, these these present things. these they cast as dust, and. they are made. they are not riddles, God forbid! but this may be said, that, they are of one, they could not they having been left behind by their Master, when, they know not yet. they often. they see Jesus, they show, they were about to gain much. they were always eager for murder, and by means of these (feasts) desired to catch Him. they who seek Him and say. they would have disbelieved them. they would not. they, thick darkness. things given. think of. this Law was not given. this generation, this is done this is to be laughed at. this is to worship in truth this kind of following belongs not to a settled mind. this man. this mystical blood. this therefore He. this, this. those [things]. those before. those blind in their eyes, thou art My Son, thou sayest. thou wilt see Him doing. thought it saith. thought. thoughtest thou. throttle. throw him down. thus showing. till. to My, to Thee, and these things I speak in the world, that they might have My joy fulfilled in themselves. to admit what had taken place as a charge against Himself. to be followed. to be guarded, to be hidden. to be. to bear reasonably with, to clench. to do this. to enquire even if He held His peace. to enter in. to enter on the passage itself. to entertain strangers, to guide him back from the evil ways of the world around. to him. to it. to look to. to many. to mourn, and we mourn it. to myriads of angels in festive gathering. to peep, to persons present. to punish and honor all whomsoever He will. to read (and understand), to remember. to renew them by crucifying afresh, to show love to strangers, to strike into. to sympathize with, to take on them such hostility as they would have incurred by following Him. to the Father, to the Jews. to the Jews; but now in My kingdom not from hence, to the Lord. to the Name of the Son. to the heat, to the sharpening to thee? Follow thou Me. to their, to turn him away from [serving God], to whom he wrote. to-day is at every time. to. took. treating as nothing worth. trouble. truly little. truly, truth. turned away. turns, converts to God. two Persons, both God and man two lines above, and two other of His disciples, unapproachable. unbearable. unchastity. undo. ungrateful. unlawful. unschooled. unspeakable. unto him, That, unwind. up. upon the Throne upon. us about a kingdom. use towards him. used of contemplating and discerning the mystical sense of the Old Testament. used of the Creed [and more generally of the profession of a Christian.—F.G.]. using every means. v. 10. 11 v. 46 v. 6. vainglory. veiling. vengeance. ver. 10 ver. 12 ver. 13 ver. 13–15 ver. 14 ver. 15 ver. 17 ver. 17 and ver. 18 ver. 18 ver. 2 ver. 20 ver. 21 ver. 22 ver. 22–24 ver. 23 ver. 23, 24 ver. 25 ver. 26 ver. 27 ver. 31 ver. 33 ver. 38 ver. 39 ver. 4 ver. 5 ver. 52, ver. 7 ver. 9 ver. 9, 10 vi. 19, x. 20 vigils. vii. 27, ix. 12, x. 10 vii. 27; xiii. 15 viz. to expiate them. It is a common word in the LXX. for offering sacrifice, both its primary and secondary meanings corresponding to those of the Hebrew word which it translates.—F.G.] waiting for His, walk. walls off. was Christ was a part of the citation, being put by St. Chrys. before the words was a sinner. was a special mark of dignity, belonging to certain offices. See Mr. Field’s notes. was blind, was fitting. was it then meet to work without toil? yea, was manifested to His disciples. was not such. was not. was probably an afterthought on the spur of the moment.—F.G.] was substituted here, but not in the body of the Homily, in some mss. was testified of. was the was the double course, which ended where it began. was warred against. was wicked. washed away. washed out, washest thou. watching for souls waves, way that abideth. ways of various. we also, we are. we call we could never have been saved; if our Lord had not died for us, the Law would not have had power, we have often heard. we might be content if ye did but. we mix. we must needs hear with. we touch. we, we. weaker. weldeth. went forth out. went to God, went to, were eager. were the distinct acts of faithfulness wet and soft. what a word of unbelief, spake they, exhorting. what is it then that He saith? Nothing else but, what is there. what then is added? what then, saith one, meaneth this saying, that he hath not? when crossing the Red Sea. when he showed Him sitting. when it is no longer of brass, but gives rain: [and the earth in like manner is new,] when it is not unfruitful, not when it has been changed: [and in this sense the house is new], when portions of it have been, when the Apostle had said, when thou art old thou shalt stretch forth thy hands, and another shall gird thee, when your soul is. when. whence neither shall there be. whence. whereby to show the two Subsistencies. wherefore also. wherefore elsewhere they said, Is this, wherefore they go back. Yet it was no strange or unusual doctrine, for John, which which He hath given, which before, which believe, which boldness. which heard Me, what I have said unto them; behold, they know what I said. which in speaking which is inserted in the text of the common editions. which make confession. which the prophets sought to obtain themselves. which they mean to say? which thing is especially characteristic of the multitude. which words have been inserted for clearness’ sake. The supposition that Moses was meant by which, which. who envied. who had commanded, who the Son is, who were familiar with. who will yet suspect, &c. whom also He putteth. whosoever shall, whosoever shall. why look ye, why, do I. wickedness. will cause us greater pleasure. will not, will not. will. wilt give. winds. winged. wish. with with a high hand, with him by actions. with his usual thanksgiving, with my bonds. with the Father and the Holy Ghost. with the article in this place and a little below means the Creed; as we say with the article is used in Scripture only of the Father, and that St. Chrys. here as in other places argues that it is used of the Son. with the margin, with what follows, with which the clause begins, was emphasized in delivery, the explanation of the word with whom to the Father and the Holy Ghost be glory. withdrew from them. without without any conjunction preceding. Sav. conject. without meat. without quickness in perception or energy in action. witnesses it. wonder. word of evil sound. word, work worldly. worth as much as. worth. would seem to imply was the interpretation of St. Chrys.: written above it.—F.G.] xxxiv. 22 ye have already attained it. ye mountains ye no longer see. ye say, We see, therefore your sin remaineth, ye shall abide in My love; even as, year by year, yet they had not. yet this is true, for Paul showeth by what he saith. yonder, you say you say, you. your mortal bodies, your, your.
