¹ <\i>\dianoi/aj<\|i>\. In Chrysostom equivalent to the nou's of St. Paul (Rom. xii. 2); the moral and spiritual mind. <\i>\Amarth/mata<\|i>\. Lit. missings of the mark: errors of the moral will.

² <\i>\e0kola/zeto<\|i>\. The imperfect denotes the continuous character of the punishment. So <\i>\e0phne=ito <\|i>\ "had lasting praise." <\i>\<\dq_h9 a0ret\h e#cij e0paineth/j<\|i>\. Aristotle Eth.

³ <\i>\Eqe/lontaj<\|i>\. In its theological sense. <\i>\<\dq_Qe/lema sarko/j<\|dq_<\|i>\. Not a classical, but an ecclesiastical word (John i. 13). So our Lord, ei/ tij qe/lei, has the will.

⁴ <\i>\oi9 mollo/i<\|i>\, as opposed to <\i>\oi9 xarie/ntej<\|i>\, those of culture and refinernent. Arist. Eth.

⁵ A common sense of ,<\i>\manqanw<\|i>\. <\i>\Manqa/neij<\|i>\; <\i>\ou0 manqa/nw<\|i>\. Aristophanes; who was a favorite author with Chrysostom.

⁶ The article here has this universal force. Matt. xviii. 15.

⁷ 1 Cor. iv. 6; 2 Cor. xii. 21.

⁸ <\i>\ 0Edeica. 0Endeicij<\|i>\. Lat. index (digitus) the fore-finger.

⁹ The idea seems to be that of making the accused entirely forget the defence, such as used to be written for him by some Attic orator.

¹⁰ <\i>\ e!nteucij<\|i>\, an Aristotelic term. <\i>\<\dq_th=j pro\j mollou/j e0nteucewj<\|dq_<\|i>\, the way of addressing a large body.

¹¹ Still continuing the simile of a wind.

¹² <\i>\kate/lusan<\|i>\, de-struo, to take to pieces, pull down, a building.

¹³ ejdeeto. Denotes continuance in prayer. Comp. Matt. vii. 7,8.

¹⁴ <\i>\e0pilabe/sqai<\|i>\, as in wrestling.

¹⁵ Heb. xi. 16.

¹⁶ <\i>\Alla/<\|i>\. This adverb is not always adversative. It is sometimes, as here, connective denoting a transition in treating the subject. Comp. Aristophanes Acharn. 377-383.

¹⁷ <\i>\ 0Auth\<\|i>\. The use of <\i>\a0uto\j<\|i>\ in the nominative in this sense ; ipse, seems to have been introduced in the Alexandrian period of Greek literature. <\i>\<\dq_Auto/i ga\r o0uk e0isi Qeoi\<\|dq_<\|i>\ LXX.

¹⁸ <\i>\ 0Auth\<\|i>\. The use of <\i>\a0uto\j<\|i>\ in the nominative in this sense ; ipse, seems to have been introduced in the Alexandrian period of Greek literature. <\i>\<\dq_Auto/i ga\r o0uk e0isi Qeoi\<\|dq_<\|i>\ LXX.

¹⁹ The constant signification of <\i>\du/namij <\|i>\ in the Gospels.

²⁰ <\i>\Prooimi/wn<\|i>\, lit. the prelude, overture. <\i>\Oi!maj Mou=j e0di/dace fu=lon a0oidw=n<\|i>\, Hom. Od. 481. .

²¹ <\i>\ 0Auth=j <\|i>\,<\i>\ lege de\ au=th/n<\|i>\.

²² <\i>\Parame/enonta<\|i>\, waiting; as it were, like a beggar at the door.

²³ Pajrrjhsivan, a phrase of courtly ceremonial: sometimes coupled with <\i>\prasagwgh<\|i>\, the antecedent ceremony of introduction to a king's presence. Xenphon, Cyrop. vii. 5,45. Both occur in Virg. Aen. i. 520. "Postquam introgressi, et coram data copia fandi." The literal translation of <\i>\par0r9hsi!a<\|i>\: coram = <\i>\para/ <\|i>\ "in the presence." Comp. Chrysost. Hom. II. in 2 Cor. of the catechumens standing outside the holy rails, and not allowed to take part in the Lord's Prayer. <\i>\<\dq_ga/r apr0r9hsi/an kexkthntai.<\|dq_<\|i>\

²⁴ Literally "from below." Comp. Virgil 'n. l. 37; imoq trahens de pectore vocem.

²⁵ Matt. v. 16.

²⁶ To strike any one within "the precincts of the court" even has been made a capital offence.

²⁷ Matt. xviii. 28.

²⁸ Possibly "stomach" comp. Thuc. ii. 49, <\i>\o9po/te i0j th\n kapdian othricai<\|i>\. Lat. stomachor. A medical sense, and the metaphor here is medical throughout. So "cardiacus." Juvenal.

²⁹ Becauae it is filled with better thoughts. No room for him.