31 Matt. vi 9. [In Latin editions of the Homiles a division has been made at this point, so as to separate the comments on the Lord's Prayer into a distinct Homily. But the Greek Mss. have no such division. The latter half is numbered Homily XX., and the enumeration of all the subsequent Homilies modified. In Migne's edition, two sets of numbers are given to the Homolies which follow.-R.]
35 Rom. viii. 23. [The citation is slightly abridged, but the latter part agrees exactly with the Greek text followed in the R. V., which renders: "waiting for our adoption, to wit, the redemption of our body."-R.]
40 [This is one of the most important passages in these Homilies, from a lexical point of view. The Greek test is, Ti/ e0sti, Ton a!rton to\n e0pio/usion\ Tou\ e0fh/meron. The word e0piou/sioj is found only in Matt. vi. 11, Luke xi. 3, and in the Christian literature based on these passages. As all Biblical scholars are aware, the etymology and meaning are still open to discussion. See Thayer's Greek Lexicon, New Testament, sub voce. The Fathers generally gave it a sense, and Chrysostom's position is, therefore, the more important. The modern views may be inferred from the R. V.,which in the text of both renders the word "daily," with the margin "Greek, our bread for the coming day," but the American Company add as a second marginal rendering, "our needful bread." These two marginal renderings represent two distinct etymologies, while "daily" is all explanatory or inferential rendering, for which the authority of Chrysostom has furnished strong support.-R.]
48 Matt. vi. 13. [Two points of great interest are to be noticed here: (1) that the interpretation "of the evil one" is unqualifedly accepted (2) that the doxology is given without any suggestion of doubt respecting the genuineness of it. Here, as so often, the exegetical accuracy of Chrysostom appears to exceed his critical estimate of the Greek text of the New Testament.-R.]6.