10 ei0ko/sin. The comparison is not between the living object and the picture, but between representations in drawing and in painting; the word ei@kwn, as our "likeness," being applicable to both. The passage is considerably altered in the common editions so as to avoid an apparent difficulty.
15 In Psalm cxxi. 3 (cxx. 3, LXX.) where we have "He shall not suffer," &c., the LXX. have, mh\ dw/hj ei0j sa/lon to\n po/da son, mhde\ nusta/ch| (Vat.) o9 fula/sswn se, "Lest thou suffer," &c., and "lest he that keepeth thee slumber." St. Chrys. substitutes dw=|j for dw/|hj, making the sense, "Do not suffer," &c., "and let not him that keepeth thee slumber." This he applies to the Christian keeping guard over himself (his words are xrh\ pa/ntote fula/ttein e9autou\j, mh/pote a0ponusta/cwmen): and so he seems to have understood ver. 4, of the Christian: that a watchman of Israel ought not to slumber or sleep. The Alex. ms. has nusta/cei in the third verse.
18 prokeime/nou...problhqe/ntoj. 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.
21 In the genuine text here as in some other places, there is no mention of the second point. The longer text has "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," &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 "Nevertheless," &c.
25 ou0dei\j a0nqrw/pina fronei=. This is the reading also of Savile and Morell. It is supported by one ms. and the pr. m. of another: which had been corrected to ou0d. ou0ra/nia f., the reading of the Verona edition. Mutianus has nemo divina sapit; and the later translator coelestia. The other mss. have a0nqrw/pina perifronei=. tapeina\ fronei=, tapeinofronei=. Montfaucon conjectured ta\ a@nw fronei=.
2 nenomoqe/thtai is the reading of the best mss. of St. Chrys. here and throughout the Homily. The common editions had nenomoqe/thto. So while the common editions [Textus Rec.] of the N. T. read nenomoqe/thto, the critical editors have nenomoqe/thtai.